Michelangelo Merisi da Caravaggio didn't just paint scenes of violence and darkness, he lived them. The revolutionary Baroque painter who transformed art history was also a murderer, who spent his final four years creating masterpieces while running from execution.
On May 28, 1606, Caravaggio got into a fight over a tennis match with a man named Ranuccio Tomassoni. Swords were drawn. When it ended, Tomassoni lay dead and Caravaggio had a severe wound to his head. Whether it was self-defense or murder, 16th-century Roman law didn't care. The penalty was death by beheading.
Caravaggio fled Rome with a price on his head. The papal edict declared that anyone could kill him without consequence and bring his head to authorities for a reward. He would never return to Rome alive.
What's extraordinary is that Caravaggio produced some of his greatest works while on the run. He escaped to Naples, then Malta, then Sicily, painting masterpieces at each stop to earn the protection from powerful patrons. Each painting grew darker, more dramatic, and more violent than the last.
In Malta, he painted the beheading of John the Baptist: the only work he ever signed, inscribing his name in the saint's spilled blood. The painting's brutal realism came from a man who knew exactly what execution looked like, who painted it while awaiting the same fate.
Caravaggio had a macabre habit: he painted himself as martyrs and murder victims in his religious works. In David with the head of Goliath (1609–10), the severed head is Caravaggio's self-portrait. In The Martyrdom of Saint Matthew (1599–1600), he painted himself as a bystander witnessing murder. He seemed obsessed with his own death.
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In 1610, Caravaggio received word that the Pope might pardon him. He boarded a boat to Rome, carrying three final paintings as gifts to secure his clemency. But he never arrived.
He died under mysterious circumstances at age 38 on a beach in Porto Ercole. Fever? Murder by bounty hunters? Revenge by Tomassoni's family? No one knows.
His body was lost for 400 years, until DNA testing in 2010 identified remains in a church ossuary as likely Caravaggio's, showing lead poisoning consistent with paint exposure. The paintings he carried that day have never been found.
If so, you might have experienced something called ‘museum fatigue’. This phenomenon can affect even the most enthusiastic culture buff, and refers to a sense of feeling increasingly overwhelmed and exhausted as you mooch around a museum or gallery.
The term ‘museum fatigue’ was first coined by Benjamin Ives Gilman in 1916. He focused on how the placement of exhibits led to unnecessary physical strain, causing us to tire ourselves out. But since then, researchers have also come to recognise the mental toll of a museum visit. This stems from a number of factors, including:
Information overload – where the sheer amount of information in a museum gets a bit much. This includes lengthy gallery labels and descriptions, as well as the exhibits themselves!
Object competition – when different exhibits in the same space battle it out for our attention. This prevents us from focusing properly on a single piece and erodes our overall engagement with a museum.
And last but not least, satiation – where we take in a number of similar pieces in a row, causing us to become progressively less interested. (One ancient Greek statue? Fantastic. One hundred? OK, now you’ve lost me.)
Together, these elements can contribute to an acute case of cultural burnout – and more than 100 years on from Benjamin Gilman, museum fatigue doesn’t look like going away.
So, it’s clear that something has to change; that we need a whole new way of approaching museums, and the amazing things in them. Because if we’re getting tired of Da Vinci and Van Gogh – of the Rosetta Stone and the Venus de Milo – then something has gone seriously, seriously wrong!
For a scrap of fabric that exists solely to circle your neck, the collar has a history that is anything but modest. From status symbols to sweat-stained shirt edges , collars have been through it all. And today, we can still trace their dramatic transformations through the ages, immortalized in museum portraits of men, women, and children from every era.
Before the 1400s, collars weren't really a thing. Men's necklines ranged from high to what we'd call today a scoop or boat neck. Shirts didn’t need collars because, frankly, there wasn’t much need for them.
By the mid-1500s, the ruff had emerged as the first true collar, evolving from simple shirt gathers at the neck into a separate accessory tied around the throat. What began as a practical way to keep garments clean soon caught on as a fashion trend, spreading from Spain to the rest of Europe. Early ruffs were modest in size and easy to launder, but not for long.
But what began as a modest pleated trim soon escalated into a theatrical halo of linen, lace, and starch...
The cartwheel ruff especially turned heads (and made turning your own head quite difficult). Popular from 1580 to 1610, these oversized collars were stiffened with starch, layered into hundreds of pleats, and could stretch up to a foot from the neck. The finer the linen, the more elite the wearer, with embroidery, jewels, and even precious metals adding to the extravagance.
They were as impractical as they were impressive. Wearing one meant assuming a proud, rigid posture, and making eating or moving your head nearly impossible. Often, ruffs could only be worn once before collapsing from heat and humidity.
Of course, not everyone was impressed. In the 1580s, Englishmen sporting these oversized neck donuts were mocked in France as “the English monster.” Fair.
As the ruff lost its hold (and the neck regained its freedom), a new style emerged: the falling band. Flat, soft, and often edged in lace, it was a welcome shift, easier to wear, easier to clean, and far less theatrical.
By the mid-1600s, these relaxed collars, sometimes called fallen ruffs, had taken over. Men wore them first, but women soon followed. Over time, this style continued to simplify, eventually giving rise to jabots and cravats…
In the 18th century, Enlightenment ideals ushered in a more restrained approach to dress. Out went lace, excess, and flamboyant ruffs. In came simplicity, refinement, and the cravat, a modest white neckcloth first worn by 17th c. croat cavalry, that set the stage for the modern tie.
In the 1830s, a woman named Hannah Montague had a stroke of domestic genius: the detachable collar. Tired of constantly washing her husband's entire shirt, she cut off the grimy collar and stitched on a clean, starched one instead. It worked, and it caught on fast.
This clever hack offered the look of a freshly laundered shirt with a fraction of the effort. Soon, crisp, removable collars became a menswear staple and a subtle status symbol.
By the 1930s, fashion loosened up. As the Duke of Windsor put it, “We were all beginning to ‘dress soft'". Stiff, starched collars faded, and René Lacoste’s polo shirt kicked off the casual revolution.
Around the same time, “white collar” and “blue collar” emerged, terms born less from style than from laundry. Office workers wore crisp whites, while laborers opted for darker, practical fabrics.
Collars grew more relaxed, dress codes blurred, but the collar never vanished, it simply adapted.
The collar lives on, crisp or rumpled, buttoned-up or barely there. It still says something, whether it's "hire me," "brunch time," or "yes, this is vintage." And thanks to period dramas and runway revivals, even the ruff has staged a comeback. One person's historical hassle is another's fashion fantasy.
¡Ay, caramba! In art restoration, good intentions don't always lead to good results.
A local tobacco shopkeeper took it upon herself to add some flair to the trio of 15th-century wooden sculptures using industrial enamel paint.
“I’m not a professional painter” Maria Luisa Menendez
The sculptures had been professionally restored just 15 years before but the parish priest apparently had given his blessing to the amateur.
This 500-year-old sculpture of Saint George was turned into a cartoon character after the church hired a local teacher for the job.
Re-restoring it cost $37,000! The church paid for the re-restoration to “somewhat” its original appearance.
Spanish amateur restoration’s latest victim...
In 2020, an art collector paid $1,200 for a furniture restorer to clean up his copy of The Immaculate Conception of El Escorial.
He Made 2 Attempts. But the restorer only took it from worse to worser.
Initially suspected as vandalism, the alterations were instead the creation of an 81-year-old parishioner.
“They didn’t let me finish” - Cecilia Giménez
Remarkably, this restoration turned into a notorious attraction, ultimately revitalizing the struggling economy of the small Spanish town. The Sanctuary of Mercy Church in Borja had around 46,000 visits between August and December 2012.
Some voices in Spain are now calling for tighter rules for art restoration...
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