Art & Culture
The Death of Marat: Unlocking the complex clues hidden inside art history’s 1793 true crime masterpiece
Jacques-Louis David’s The Death of Marat is a deceptively simple image of a real-life murder. But a closer look at David’s iconic painting reveals the political messages contained within.
Great art makes us do a double take. It makes us look, then look again. Take The Death of Marat, 1793, perhaps the most famous crime scene depiction of the past 250 years. At first glance, the portrayal of the murdered body of the French revolutionary Jean-Paul Marat, stabbed to death in his bath on 13 July 1793, could hardly be simpler. The slain journalist, who had agitated for the execution of King Louis XVI, slumps towards us – his body framed by the vast flickering emptiness that stretches above him.
Warning: This article contains descriptions and images of violence that some readers may find upsetting
Lean in closer, however, and Jacques-Louis David’s iconic painting begins to break down into a complex puzzle of double details that unsettle the bottom half of the canvas – two quills, two dates, two letters, two absent women, two boxes, two signatures, two dead bodies. The cacophony of contrary clues draws us in, transforming us from passive observers of a straightforward snapshot of history to forensic detectives actively engaged in solving a deeper mystery, one in which the artist himself is suspected of having tampered with the evidence.
David’s portrait exalts Marat, transfiguring him from a sickly real-life person into a sacrificed secular Messiah
Everywhere you look in The Death of Marat, one of the masterpieces featured in a major exhibition of David’s work at the Louvre in Paris, there is proof of the artist’s dual determination to create both an intimate personal elegy for a murdered friend, whose radical politics the artist shared, as well as a piece of potent public propaganda. In David’s hands, Marat is much more than simply a Jacobin journalist into whose chest a French woman, Charlotte Corday, plunged a kitchen knife, believing he was poisoning public discourse. Marat is glorified: a second Christ.
David’s portrait exalts Marat, transfiguring him from a sickly real-life person, who required lengthy medicinal baths to soothe a chronic skin disease, into a sacrificed secular Messiah. To amplify that elevation from infirmed mortal to mystical martyr, David laces his painting with decodable ciphers and echoes of art history that keep our eyes firmly fixed on the myth he is weaving before them. So implicated is the artist in the choreography of the scene, it is easy to see how Sébastien Allard, curator of the Louvre exhibition, could reach the conclusion in his essay for the catalogue that “the monument David erects to Marat is also a monument that he builds for himself… Marat acts with his pen, the painter with his brushes”.
The two hands
Our gaze is torn in two directions as it tries to trace the curiously contrary activities of the dead man’s moribund hands. In Marat’s right hand we find the quill with which he was writing when stabbed with the pearl-handled knife that lies only inches away. Knuckles to the floor, that hand dangles lifelessly downward in a manner that recalls Christ’s drooping arms in both Michelangelo’s monumental marble sculpture, Pietà, and in Caravaggio’s affecting painting The Entombment of Christ, 1603-4. Meanwhile, Marat’s left hand, rigid with rigor mortis, steadies a blood-smudged letter from the assassin, suggesting an entirely different focus of his attention. One hand clings to life, the other succumbs to death. Between these two diverging gestures, the painting’s spirit swivels, flexing forever between the world of the living and the world of the dead – this one and the next.
The two quills
Compounding that friction between the restless flux and sombre stillness of Marat’s discrepant hands is David’s seemingly redundant decision to insert into the stripped-down scene not one ink-dipped quill, but two. Between the lifeless fingers of his right hand, Marat pinches a writing feather, still wet with ink. Follow its shaft upwards from the floor, past the white plume, to the upturned crate that Marat was using as a desk, and we discover a second quill lying beside the crouching inkpot. This quill’s dark nib points menacingly in the direction of the fatal stab wound, and poses a pointed question: was it a knife that killed Marat or words? In times of heated politics, it is never clear which is mightier, the pen or the sword. As we’ll see, in David’s painting the quill and blade are themselves doppelgängers. They sharpen each other.
The two letters
Once detected, the doubling of evidence in the painting suddenly multiplies. Side-by-side at the centre of the canvas we find not one letter but two, each composed by a different hand. Between the lines of these two documents, the entire plot of the painting is written. The note that Marat clutches in his left hand is positioned by the artist in such a way that we can easily read how Corday, unknown to Marat, baited him into inviting her in, and took advantage of his benevolent nature: “It is enough that I am very unhappy”, Corday disingenuously pleads in her letter, “to have a right to your kindness.” The message is clear: it is Marat’s kindness that killed him.
Just below Corday’s letter, teetering on the edge of the box, is another missive composed by Marat himself – the document he was apparently writing when she struck. This note is held down by an assignat (or revolutionary money), thought by scholars to be the first-ever depiction of paper currency in Western art. In his letter, Marat selflessly pledges five livres to a suffering friend of the Revolution: “that mother of five children whose husband died in defence of the fatherland”. Even in death, we’re told, Marat bleeds generosity.
The two women
The two letters do more than draw the axes of luring and lying, kindness and redemption, against which the painting’s story twists. The two letters conjure ghosts – two of them. First is Corday’s, the conniving assassin who slipped into Marat’s home with a long knife beneath her shawl. The second, also unseen, is that of the suffering widow whom Marat was intent on helping, whose husband died fighting for the Republic. The face-off between female forces, one personifying good and the other evil, has a long tradition in art history. For centuries artists have staged the struggle between saintliness and sinfulness as a bitter contest between strong women. Renaissance artist Paolo Veronese’s famous Allegory of Virtue and Vice, c 1565, portrays one woman beckoning Hercules towards honour while another, a long knife hidden behind her back, tempts him towards pleasure. David updates the allegory for the era of Revolution. In The Death of Marat, it is the soul of a nation that is at stake.
The two signatures
Every painting ends with a signature – that final flourish with which the artist gives consent to the story that he or she has told. The Death of Marat has two, ensuring the work is never complete, but a confounding cold case that our eyes will forever crack open. One, scrawled askance at the centre of the canvas, belongs to Corday and is forged by David in the recreation of the letter she wrote to Marat. Elsewhere, near the bottom of the painting and seemingly chiselled into the wooden box as if it had been carved in stone, is the signature of the artist himself, formally dedicating the work to his assassinated friend, whose name he magnifies beyond the scale of his own: “To Marat, David”.
By carving his name into the very furniture of the work, David inserts himself into the scene of the crime. Once again he’s echoing art history. In the only painting Caravaggio ever signed, he did the same. At the bottom of his colossal canvas, The Beheading of St John the Baptist, Caravaggio assembles the syllables of his first name “f. Michelang.o” from a pool of blood that spills from the severed neck of the priest. It’s a grisly gesture that seems to assume some responsibility for the murder. By recalling Caravaggio’s self-incriminating signature, David isn’t confessing to Marat’s assassination but declaring allegiance to his political agenda. He’s asserting “we’re all Marat now”.
The two dates
Look closely below David’s signature and you will see a silent struggle not just between two different dates but between two contrary conceptions of time. Under his own name, David has chiselled “L’an deux”, denoting the second year of the Revolutionary Calendar which began in 1792, when the Republic was founded. That crisp and legible date sits between the prised apart and partially erased digits of the Christian calendar’s calibration for the year of the work’s creation: “1793”. In the bottom two corners of the box, David has inserted and scrubbed away “17” and “93”, indicating an utter abolition of Christian time in favour of revolutionary measurements.
Yet again, Marat may be making a rich allusion in his curious conflation of competing systems of time. Like Caravaggio, Botticelli too only signed one painting: his Mystic Nativity, into which he embeds a riddling inscription that brings into close adjacency the Christian calendar and an apocalyptic one that is synchronised to the Book of Revelations: “This picture, at the end of the year 1500, in the troubles of Italy, I, Alessandro, painted in the half-time after the time, according to the eleventh chapter of Saint John in the second woe of the Apocalypse…” In David’s Death of Marat, Botticelli is summoned and superseded as the priorities of revelation are usurped by those of revolution.
What, ultimately, does all this doubling add up to in David’s famous painting, a work that, by fusing passion with principle, would redefine the texture and intensity of history painting, and influence everything from Delacroix’s Raft of the Medusa to Picasso’s Guernica? By relentlessly refracting the evidence left at the scene of Marat’s murder through the dense prism of his imagination, David projects a double portrait. Before our eyes the artist transforms murder into myth as the physical body of the slain polemicist is alchemised into a mystical second figure we more feel than see. Marat the Messiah’s haunting presence disturbed the imagination of the French poet Baudelaire, who famously observed of the painting “in the cold air of this room, on these cold walls, around this cold and mournful bathtub, a soul hovers”.
Jacques-Louis David is at The Louvre in Paris until 26 Jan 2026
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Art & Culture
Inheritance of a woman in Islamic law ; From Implications to Challenges! _ By Syeda Fatima Batool
Inheritance is a very special and technical branch of law, recognized in Shariah and mostly the principles therein derive their origin from the primary sources of Islamic law which are the Holy Quran and the Sunnah, which further finds evolutionary development in Usul-ul-Fiqh (Islamic Jurisprudence). Few principles are operating while facing illegal practices affecting women’s inheritance rights in socio-religious and socio-economic perspectives. Acknowledging the doctrine of Maqasid-e-Shariah as defined by Al-Ghazali, are aimed for preservation of five essentials of human well-being including protection of religion, life, intellect, lineage, and property.Despite clear rules in Shariah and legislative efforts within “the state”, many women face denial of their rights ( Meerath- “مِیراث” ) due to cultural and social norms of our society. The ethnographic dimension of this very domain suggests, few following atrocities in non-furtherance of the women’s right of inheritance to investigate:
Let’s take a judicial landscape purview first; aiming to bridge the gap between law and practice regarding women’s rights. Aforementioned few practices have no legal value and can be challenged and called in question in a court of law. A significant landmark judgment is a step forward highlighting the critical issue of women being deprived of their rightful inheritance rights in Pakistan. In Muhammad Sajid Tareen V The Govt. of Balochistan through Chief Secretary Balochistan & others, (PLD 2021 Balochistan 172) it fundamentally restructured how inheritance rights for women are enforced, particularly in regions where customs often override Islamic legal principles. Judicial paradigm is also vigilant and sensitized with regard to women inheritance rights. In essence, this very ruling manifests and suggests the following helping tools which play a vital role for women combating inheritance rights effectively;
A very common scenario within social and cultural fabric of our society is rightly emphasized in this very case Bakht Biland Khan & others vs Zahid Khan & other PLD 2024 SC 1273. Worth mentioning para 4 of the said judgement specifying, “this is yet another classic case of brothers’ depriving their sisters of their inheritance, and did so for decades.…..It was intolerable to deprive vulnerable persons and females of their legal rights.”
A welcoming verdict where Apex Court upheld the sisters’ inheritance rights, and fined the petitioners (brothers) Rs. 500,000 for wasting court time and depriving women of their inheritance.
In another landmark case ruling of Aksar Jan and others vs Shamim Akhtar and others 2025 SCLR 12 the Honorable Chief Justice observed in para 5 thatthe inheritance shares in the estate left by a Muslim is stipulated in the Holy Qur’an and a deceased’s legal heirs become owners on his/her death — Unfortunately, and all too often, females continue to be deprived of their inheritance by employing various nefarious tactics, bogus documentation, fraudulent statements with the facilitation of Revenue department officials and some advocates.The courts too at times are not vigilant enough to protect inheritance rights, particularly of females and other vulnerable members of society.And, simple inheritance cases are not expeditiously decided,...The practice of depriving females of their inheritance must be put a stop to, and those who do so must be made to pay substantial costs and not be permitted to benefit from procedural technicalities.
Another Recent judicial milestone is achieved by a recent judgement ensuring and re-acknowledging by another Supreme Court ruling titled Abrar Hussain Vs Mst. Bibi Shahida and others PLD 2026 SC 42 also established that women have a “divine, automatic right” to inherit, which cannot be nullified by unproven gifts or mere claims by male heirs .
“The Court emphasized that denying inheritance contradicts the Qur’anic injunctions that clearly define women’s shares, and any attempt to deprive a woman of her share without her free consent is invalid.”
Another most recent landmark judgement ofMst. Amara Waqas vs. Muhammad Waqas Rasheed, W.P. No. 365 \2023 decided in March 2026, the Islamabad High Court (IHC) has ruled“that all assets acquired during the subsistence of a marriage “whether movable or immovable” regardless of the title holder shall constitute “matrimonial property.” Hence are subject to equitable distribution between spouses. Relying upon comparative jurisprudence from Malaysia, Indonesia, Turkey, and the United Kingdom, the court recommended that marriage in Pakistan must be recognised as an economic partnership.Study shows in Indonesia, property acquired during the marriage is considered joint property of the husband and wife. Tunisian Personal Status Code 1956 allow spouses to include clauses in their marital agreements governing the management and division of property.Similarly Iran, Jordan, Libya, Egypt, Turkey, Syria, Brunei Dar-us-Salam and Malaysia are the current examples of catering the issue of women property rights by legislations in respective civil codes and family laws.
Furthermore for the “first time in the judicial and legal history of Pakistan” such an innovative development is seen regarding property and inheritance rights whereby it very clearly ask for an amendment in nikahnama form for addition of a column stipulating any property if acquired after marriage by either spouse, shall be divided equally, secondly court emphasized the education and awareness of existing nikahnama form to young girls specifically to enable secure their proprietary rights.
Despite the amazing rulings by the honorable apex courts, implementation faces hurdles and struggle to change centuries-old norms and customs in a very slow pace. Key indicator is the role of the “Revenue officers” serving as the first line of defense in preventing and curbing such illegal transactions regarding female heirs. Such authority and officers can and shall actively scrutinize every mutation while not just relying upon presented documents alone. It’s high time that the Revenue , Police , and all respective departments shall be given extensive and women-centric sensitized trainings, via special workshops and social media tool mediums in local languages also.
In the ambit of Constitutional bindings, the Fundamental Right under Article 14 of the Constitution of Pakistan 1973 mandates inviolable right to human dignity Article 23 assures that all citizens of Pakistan shall enjoy equal right to acquire property and Article 24 ensures and guarantees the protection of every citizen’s property against unlawful deprivation; followed by Article 25promising equality of all citizens. In the light of Principles of Policy, Article 35 of the Constitution, state is responsible for protection of family, marriage, mother and child
From psychological perspective exclusion from mainstream empowering roles and decision making, more often women prefer, “not to claim their inheritance” and to avoid family conflict\s and keep sacrificing her “share” amid fear, from social or family isolation to stigmatization. Women are conditioned to believe that asking their rightful share in inheritance is morally, socially and ethically wrong despite the fact that a female claim is legal and religious. Familial breakdown acts as a profound health hazard. Stigma-related isolation is not solely a social issue rather medical effects of this exclusion can be worse than the mental health conditions themselves.
Now from the viewpoint of Shariah, we find clarity of the phenomenon of a female exclusive and independent right of inheritance declared by the primary sources of Islamic law, The Holy Quran and Sunnah. Sura Nisa:7 mentions that “For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave”.We shall appreciate treatment of women’s inheritance rights as a revolutionary advancement for its time; determining a mandatory right for female\s who were often excluded earlier to the advent of Islam.The core ruling is found in Surah An-Nisa specifically verses 7 to 14 and 176.The Fundamental Rule in sura Nisa:11 is incorporated that “Allah commands you regarding your children: for the male a share equivalent to that of two females...”. It states that a son inherits twice the share of a daughter. This is often simplified as “a woman gets half of a man’s share,” but this is only in the specific case of siblings when there is no will. This is concept of taseeb i.e the differential share ratio of 2:1 and is linked to the financial responsibilities placed on men as sustainers and providers in Islamic law, while a woman’s inherited wealth is her own property with no obligation to spend it on anyone else.Hence the share of daughter alone is half where there is a brother, otherwise appreciate the key Shares for females as fixed shares (Fara’id) for several female relatives:
- Wife: 1/8 in case of children; 1/4 if no children.
- Daughter: 1/2 if alone; 2/3 if multiple (shared); if there is a son, they become residual heirs (‘Asaba) with the son taking double.
- Mother: 1/6 if the deceased has children; 1/3 if no children or siblings.
- Uterine sister : A fixed share of 1/6 if she is the only uterine sibling.
- If there are two or more uterine siblings (brothers or sisters), they share 1/3 of the estate equally, regardless of gender, as defined in Surah An-Nisa:12
- Full Sister: 1/2 if alone; 2/3 if multiple (shared); can inherit residually in some cases.
- Paternal Sister: 1/2 if alone; 2/3 if multiple; specific rules with other heirs.
Notably crucial concept shall be known that there are many scenarios where“a woman inherits an equal or even greater share than a man”:
- Mother and Father: When a person dies leaving both parents and no children, the mother gets 1/3 and the father gets 1/3 (the remainder goes to siblings). Here, they inherit equally.
- Uterine Siblings (brother & sister from same mother): They inherit equally, each getting 1/6 or 1/3
- Only Daughters: A single daughter can take half the estate, while multiple daughters take two-thirds. In the absence of sons, they can be the primary heirs.
- Case of Kalalah: (Deceased with no direct parents or children). Inheritance flows to siblings, with complex rules where sisters can sometimes become residual heirs and take a larger portion.
Allah commands in Al-baqrah:188 very clearly that “do not usurp one another’s property unjustly”.
The Sunnah of the Holy Prophet Muhammad (Peace be upon Him) places a profound emphasis on the mindfulness and protection of women’s rights, establishing their well-being as a direct responsibility before Allah. This is most powerfully manifested in his Khutbah Hajjatul Wida (Farewell Sermon), where he explicitly instructed men to fear Allah in their treatment of women, describing them as a “trust from God”. Islamic Law of Inheritance is indeed a complex, technical and mathematical science. In modern day, contemporary debates are commonly known by scholars and reformers urging for need of ijtihad (independent analogical reasoning) in this very regard. Tunisia and other Muslim-majority nations are bridging the gap between practice and principle by revising family laws to align with Quranic justice, actively overcoming customary, patriarchal interpretations.The Quranic inheritance system is purpose-driven. It is indeed time to legislate accordingly. The Quranic inheritance system (Faraid) is widely recognized by scholars as a purpose-driven framework aimed at ensuring social justice, family cohesion, and economic equity. One can not ignore another socio-economic woman right, incorporated in Sura bakra:241that reasonable provisions must be made for divorced women,—as a duty upon the righteous. Such phenomenon is called post-divorce alimony. It can be any kind of movable or immovable property or something valuable, for which we just have developed our jurisprudence in a recent case law judgement of equitable matrimonial asset division by IHC 2026 referred earlier.
Coming towards the land scape of Pakistan legal paradigm, we developed a remarkable piece of legislation, known as the ‘Women Property Rights Act 2020’. It was designed to redress the widespread issue of a woman being deprived of her rightful property acquired by Inheritance, Will, Gift /tamleek-nama or Hiba, Sale or any such like mode. It’s operation has recently been suspended by a judgement of Islamabad High Court Writ Petition.2665/2025. It has also been implemented in the province of Khyber Pakhtunkhwa (KPK). Previously the “Punjab Enforcement of Women’s Property Rights Act” 2021 was introduced within the Punjab. The Lahore High Court issued an interim order suspending this very law, halting all actions taken under it, and referring the matter to a full bench. Hence In Punjab we have only operational and active legislative medium for redressal of property grievances known as the “Punjab Protection of Ownership of Immovable Property Act” 2025, with the aim to protect women’s property and inheritance rights, more efficient and effective amid fast-track mechanism to claim property. In countries where continuous and systemic inequalities bars women’s participation in the formal economy, inheritance rights play a crucial role in supporting their economic independence. Such a financial security reduces women’s dependence on others also it allows them to make independent economic decision. As per ‘Gender Parity Report’(ICT)- 2025, “ the overwhelming majority of landholdings are controlled by men which is alarming systemic inequality in land ownership in paving inclination towards gender parity and gender discrimination. Recent data from the “Federal Bureau of Statistics and Parliamentary updates in Pakistan” 2025, indicate that only 2.5 per cent of women in Pakistan own a house in their own name, and 7.5 per cent hold joint property. Only 26% of women population in Pakistan enjoy ownership of property. Last year The World Economic Forum (WEF) issued it’s Global Gender Gap Report 2025, depicting Pakistan’s pillar-wise performance; showing minimal change from 2024, underscoring entrenched structural challenges. In Economic participation and opportunity, Pakistan remains 143rd, reflecting stagnant female labor force participation, persistent wage disparities, and limited access to leadership roles owing to low Female Workforce Participation with less than 25% of women active in the workforce. Pakistan fails to leverage half of its human capital for economic growth.Weak Policy Implementation: Last but not the least, a Global vision expansion amid Constitutional 18th Amendment marks each Province responsibility for legislation and initiatives regarding women’s inheritance and property rights. Hence it has increased resources to provinces to work for women’s empowerment with the aim to meet the Sustainable Developmental Goals (STG’s) 2030 No. 5, urging for gender equality and empowerment of females. International spectrum highlights CEDAW, “the Convention on the Elimination of All Forms of Discriminationagainst Women” which Pakistan ratified In 1996. Later in 2010 Pakistan ratified ICCPR“International Convention on Civil and Political Rights” ensuring specific protection against gender inequality in all civil and political matters. Secretary-General of the United Nations, ‘António Guterres’ urged all governments to eliminate legal barriers to women owning land, and to involve them in policy making. On 2nd March 2026 while highlighting ‘Eight Actions for More Equal World’ he further shared that Worldwide, women hold only 64 % of the legal rights enjoyed by men. In too many places, they cannot own property. Even where protections exist, women face higher barriers to access legal aid or the courts. Every country must commit to dismantling discriminatory laws, and to enforcing rights in practice.
Unless, we include women in formal and visible empowering scenarios at basic grass root levels, normalize socio-cultural co-existence, promote awareness using most modern digital tools ; use data age mediums in shifting the approach toward women, recognizing them not just as beneficiaries of care but as active citizens with fundamental rights, we may not be successfully struggling against identified aforementioned few key indicators. Academia shall play its role.Patriarchal structures continue to limit women’s mobility, access to jobs, hence weak Policy, despite gender equality laws on paper, enforcement remains absent. Legal protections for women are poorly and in efficiently implemented. Devastating effects for ineffective legislative measures for women inheritance leads to long lasting profound distress, which endanger wellbeing of the person. The failure to enforce women inheritance rights and laws, develops a self-sustaining cycle where subsequent generations of women are likely to be denied their rights, resulting in perpetuation of gender inequality. ‘Female Empowerment’ is the transformative tool for combating the gender-based discrimination and harassment, challenging patriarchy, customary practices, and power imbalance, that perpetuated such power crimes in society. It is effective only if paired with legal, judicial, institutional and educational reformative tools that target systematic roots discrimination. Sustainable, long-term success in securing women’s inheritance rights requires a collaborative approach that actively includes men to dismantle patriarchal structures playing as key enabler of change.
Art & Culture
Where the Soul Finds Stillness — A Gentle Surrender to Nature’s Quiet Embrace and Timeless Serenity
GARDEN OF EDEN
My spirit soars up to the sky,
As I on the lush green carpet lie.
Ecstasy envelopes my always
…melancholy heart,
As, sudden wind blown ripples,
In the pond start.
As the winter suns, warm rays,
Caress my being I do sway
Frolicking and frisking, from here to there,
Like a lamb, the desire, I wish to bear.
May you bloom forever, my Garden of Eden,
Make my thoughts soar upto, The Seventh Heaven.
Art & Culture
The Quiet Weight of Goodbye — When Parting Leaves Behind Echoes of Love, Loss, and Lingering Silence
NO MORE TEARS
As you leave for greener pastures,
Tears flown down the cheeks at your departure.
The migrating bird flutters its wings,
Over for it, is the season to sing.
The Bentley turns round the corner
Disappears from sight, now and forever.
I shall miss your nudge and touch,
For our friendship others could vouch.
But since the ‘Sea of Gold’ is at a distance,
Leave for it right now, this instance.
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