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              <text>Santa Muerte&#13;
&#13;
Santa Muerte (“Saint of Death” or the “Holy Death”) is a Mexican folk saint. Drawing from both the Aztec and Catholic traditions, Santa Muerte straddles the line between Saint and personification of death. Although a skeleton, depicters often dress her as the Virgin Mary or other catholic saintly figures. Despite condemnation by both the Mexican government and the Catholic Church for her association with cartel activity along the United States/Mexican border, Santa Muerte endures as one of the most popular religious figures in Mexico and the southwestern United States. Portrayals of the Saint draw inspiration from popular imagery of the skull, known as the Calavera, in rites associated with All Soul’s Day (the Day of the Dead), a celebration observed across Mexico and the Unites States (including Utah). &#13;
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&#13;
&#13;
https://en.wikipedia.org/wiki/Santa_Muerte#/media/File:Santa-muerte-nlaredo2.jpg&#13;
Calavera Catrina, Utah State&#13;
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              <text>Alas Poor Yorick, I knew him, Horatio&#13;
The fifth and final act of Shakespeare’s Hamlet begins in a graveyard. The diggers of Ophelia’s grave comment on an uncovered skull, which Hamlet then lifts and recognizes as Yorick, the court jester of his youth. The image of the skull raised in Hamlet’s hand became one of the most common icons associated with Shakespeare’s tragedies. In this moment, Hamlet reflects on both past and soon-to-be deaths. The scene also invokes the Danse Macabre as Hamlet wonders if Alexander the Great’s skull mirrors the lowly Yorick’s in death.&#13;
&#13;
Shakespeare, William. Hamlet. Act 5 Scene 1, Utah State&#13;
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              <text>The common aspects of the Danse Macabre&#13;
&#13;
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&#13;
Printed Book of Hours. Utah State University, Merrill Cazier Library, Special Collections and Archives, SCAV0423&#13;
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              <text>Vesalius&#13;
&#13;
Andreas Vesalius’s De Humani Corporis Fabrica (“on the fabric of the human body”), first published in 1543, provided a major leap forward in the fields of medicine and anatomy. The true-to-life accuracy of the text’s illustrations stemmed from Vesalius’s dissection and study of human cadavers. Dry, analytical, scientific text gives way to allegory through depictions of bodies posed as though still alive or deep in thought. Such posing complicates and comments on the origins of the cadavers themselves, as many lived poor and destitute lives, and some were executed criminals.&#13;
&#13;
Vesalius, Andreas. De Humani Corporis Fabrica. Facsimile,&#13;
Utah State University, Merrill Cazier Library, Special&#13;
Collections and Archives, Call Number ASL 611 V63a</text>
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              <text>Memento Mori&#13;
&#13;
Skulls act as reminders to both the limits of life, and the farce permanence of bones. Bones are the last part of the body to decompose, often remaining in reliquaries or crypts for centuries after the deceased’s passing. A viewer confronted with a skull is compelled to Memento Mori, or “remember that [they] will die.” The motif of the skull often serves a contemplative role in western art. Skulls placed with fruit and other still-life materials compose the tradition of “Vanitas” paintings (a reminder of earthly vanity). Similarly, anatomical texts from the pre-modern period took artistic liberties with their skeletal “actors” to spin narratives of death as well as teach the inner workings of the human body. Trophies like Old Ephraim’s skull serve as a reminder that we all meet the same fate – even the mightiest grizzly.&#13;
&#13;
Ephraim’s Skull, Utah State University, Merrill-Cazier&#13;
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              <text>Hans Holbein’s Dance of Death&#13;
&#13;
Universality proves a common theme in the Danse Macabre as the dead dance with both commoners and aristocrats alike. Consequentially, the Danse Macabre was often used for social critique. Hans Holbein the Younger, a German Swiss painter and printmaker active during the Northern Renaissance, served as court painter for Henry VIII of England. His 41 woodcuts featuring the Dance of Death, created between 1523-1526, stirred controversy because of their Reformist satirical tones. Featured here are ghastly images of three Catholic leaders: the Pope, the Holy Roman Emperor, and the Knight.</text>
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              <text>The most common text follows,&#13;
with the original Middle English:&#13;
&#13;
‘I am afraid’&#13;
(Ich am afert),&#13;
‘Lo, what I see!’&#13;
(Lo whet ich se),&#13;
‘Methinks these be devils three’&#13;
(Me þinkes hit bey develes þre).&#13;
And the Three Dead reply:&#13;
‘I was well fair’&#13;
(Ich wes wel fair),&#13;
‘Such shall you be’&#13;
(Such schel tou be),&#13;
and ‘For God’s love, beware by me’&#13;
(For godes love bewer by me).&#13;
&#13;
from the De Lisle Psalter at the British Library Arundel MS 83 c 1308</text>
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              <text>I was well fair, such shall you be&#13;
&#13;
An early example of the Danse Macabre comes from the story of “The Three Living and the Three Dead.” While the story’s exact origins remain a mystery, scholars have traced its theme to 13th century murals, illuminations, and poetry. An illustration of this story can be seen here in the DeVillers Book of Hours (circa 1480), where three living kings cross paths with three dead kings. This illumination appears in the “Office of the Dead” portion of the family prayer book, which also contains Catholic last rites delivered to the dying. While the De Villers illumination of the “Three Living” offers no accompanying text, viewers in the 15th century would have recognized the iconic story.</text>
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              <text>Danse Macabre &#13;
&#13;
The Danse Macabre is an eternal round in which the dead alternate with the living. The dead lead the dance; indeed they are the only ones dancing.&#13;
-Philipe Aries&#13;
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              <text>The Danse Macabre,&#13;
or Totentanz (“dance of death” in English) marked an important milestone in the art of the Middle Ages. Ghastly figures, often skeletons with tattered hair and clothing, dance and converse with both ordinary and extraordinary people of the age. The dance’s origins as an artistic statement remain unclear. Many scholars ascribe the Black Death and other disasters of the 14th century as the foundation of fascination with the macabre, while others suggest a civilization-wide focus on moral penitence and guilt culture as the source. Despite its peak being in the late Middle Ages, the Danse Macabre endures in 19th and 20th century classical music, and the 1929 Silly Symphony animation “Skeleton Dance” by Ub Iwerks and Walt Disney&#13;
&#13;
The Skeleton Dance. Animation Ub Iwerks, Music&#13;
Carl W. Stalling. Walt Disney. 1929. Short Film&#13;
&#13;
The Nuremberg Chronicle&#13;
Found in Anton Koberger’s Liber Chronicarum (a text more commonly known as the Nuremberg Chronicle), this is perhaps the most well-known Danse Macabre image. The Chronicle, printed in 1493, spans world history from Biblical Creation to the “Seventh Age,” or the days of Judgement, where the dance of death takes center stage.&#13;
&#13;
Anton Koberger. The Nuremburg Chronicle. Utah State University, Merrill&#13;
Cazier Library, Special Collections and Archives, OV ASL 901.1 SCH 22</text>
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              <text>Why should I fear death? If i am, death is not. &#13;
If death is, I am not. Why should I fear that &#13;
which can only exist when I do not?&#13;
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&#13;
Memento Mori, &#13;
"Remember that you will die,"&#13;
&#13;
is a Latin saying that conveys the inevitability of death. No matter how good a life you lead, or how rich or famous you become, death awaits – a bookend to all lives. At the dawn of western Christianity, symbols of death and the afterlife became dominant in art, reaching a peak in the dark of the 14th century amid the years of the Black Death. Memento Mori: The Art of Death and Mourning traces these thematic iconographies of death, dying, and mourning across the centuries.&#13;
&#13;
While death awaits us all, art and media do not always frame death as such a somber reality. Representations range from skeletons dancing with Popes and Kings of the Middle Ages, to anatomical illustrations of skulls and bodies. Despite this variety of depictions, however, each remind us that our time will run out. Symbolic cemetery monuments and memorials guide our view of the hereafter. Photographs memorialize the lost and capture the fleeting. Legends and folktales impart that death is not the end, but perhaps a haunting new beginning. Throughout it all, death plays a central role in art and expression.&#13;
&#13;
We invite you to explore the darker side of our collection through hallmarks of how we mourn, celebrate, deny, and ultimately accept death.</text>
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