There’s no nice way to put it: in medieval art, babies were pretty damn ugly.
But why?
It’s not because artists hadn’t worked out how to paint them properly – in fact, this was a deliberate stylistic choice… In medieval artwork, one baby popped up a whole lot more than the others: Jesus Christ.
There was a popular notion that Jesus was born “perfectly formed” and remained “unchanged” over time; this led to artists depicting him as a sort of weird little old man – and influenced portrayals of other babies too!
This all changed with the dawn of the Renaissance, and a new emphasis on realism in art.
Plus, as artists began to embrace non-religious subjects, wealthy patrons could commission portraits of their own families – and they didn’t want their own children looking like little old men!
So, ugly babies were out and cute babies were in. Way less disturbing, but nowhere near as fun…
Big news: MuseMuse just got nominated for a Webby Award for Best Art & Culture App—aka the Oscars of the Internet. Among 13,000 entries, we made it into the top 12%.
But here’s the thing: we need your vote. Webby winners are decided by a very official jury of… the internet. That’s you. Your friends. Your barista. Every vote counts.
In the meantime, we’ll keep doing what we do best: helping you explore the world through art.
So thank you art lovers! And thank you to everyone who’s ever wanted more from a museum visit and thought, “There has to be a better way.” There is. It’s called MuseMuse. And apparently, it’s Webby-worthy!
Cheers - MuseMuse
For decades, no one knew what to make of them. Some believed they were the work of a vandal. The truth remained a mystery until 2021, when infrared imaging and handwriting analysis finally settled the debate.
The words were written by Munch himself. The revelation transformed the painting from an expression of terror into something even more intimate: a quiet confession. The inscription appears on only one of the four known versions of The Scream.
The image was born from a single night that left a permanent mark on Munch. He later described the experience in his diary, and his words are as haunting as the painting itself:
“I was walking along the road with two friends—the sun was setting—suddenly the sky turned blood red—I paused, feeling exhausted, and leaned on the fence—there was blood and tongues of fire above the blue-black fjord and the city. My friends walked on, and I stood there trembling with anxiety—and I sensed an infinite scream passing through nature.”
That moment of dread did not come out of nowhere. Munch’s life was already steeped in loss and fear. His mother and one of his sisters had died of tuberculosis when he was young. Another sister was later committed to a mental asylum. He struggled with alcoholism, anxiety, and recurring breakdowns. Mental illness haunted his family, and Munch lived with the constant fear that madness was not just around him, but inside him, waiting.
And that burning red sky may not have been pure imagination. Some scientists believe it was inspired by the eruption of the Krakatoa volcano in Indonesia in 1883. The explosion sent ash particles high into the atmosphere, creating spectacular, blood red sunsets around the world for years.
So why would Munch scribble such a brutal line over his own masterpiece?
The words were added after The Scream was first exhibited in 1895, after critics reacted rather harshly. One review mocked the work, suggesting that only a madman could have painted something so disturbing. Munch did not argue publicly. Instead, he responded in pencil, writing the accusation himself in letters so faint they almost disappeared into the paint. It was defiance, irony, and self-awareness all at once.
The painting’s troubled history does not end there. The Scream was stolen twice, once in 1994 and again in 2004, and recovered both times. Four versions of the work exist today. One of them, the 1895 pastel, sold for $119.9M in 2012, making it one of the most expensive ever sold.
What remains is an image that still screams across time, and a single sentence, nearly erased, that asks whether madness was the subject of the painting, or its source.
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!
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