Art

Nkisi Nkondi

Religious power sculptures that have nails driven into them to call upon protective spirits.

The Kongo people of central Africa believe that Nzambi Mpungu is the creator of all things. To help us bridge the gap between the spirit world and our physical world a nganga (plural being “banganga”) can serve as a mediator. A nganga is a person who’s a combination of shaman, healer, mediator, and a sort of spiritual notary public.

One of the more remarkable things about a nganga is that, in order to fulfill their role, they do so with the assistance of a nkisi. A nkisi is both a spirit as well as the name of an object that can house the spirit. The physical nkisi object can be any manner of vessels from vases to horns to gourds. Into these vessels the nganga places medicinal substances (bilongo) that, with the aid of the spirits, are intended to help cure both societal as well as physical ills. The nganga will summon the nkisi spirit to go forth from the vessel into our physical world and help someone in need. One particularly aggressive kind of nkisi is the nkisi nkondi, the hunter.

While nkisi nkondi vary in design their being riddled with nails is consistent.

The Hunter

Typically, but not always, nkisi nkondi are carved to look like humans. The medicinal bilongo is frequently placed in the stomach of the figure, like an anthropomorphic monstrance, with glass or a mirror covering the hole (the glass/mirror representing a window into the spirit world). To “charge” the sculpture with a spirit it is typically placed in a graveyard (or other location known to be haunted by spirits) before being brought into the village by the nganga. The most remarkable aspect of the nkisi nkondi however are the nails.

Nkisi Nkondi are riddled with nails. Nails are driven into the figure by the nganga to affirm oaths, to serve as witness to agreements, to stop witches and evil spirits, etc. Before hammering a nail into the figure the nail is licked by all parties involved. If a promise is broken or an injury is inflicted the spirit inside is activated and sets out to hunt down the guilty party and punish them. Nkisi nkondi statues frequently have dozens of nails driven into their torsos, indicating a lifetime of service to the community.

Originally these wooden figures were struck struck together to awaken the spirit inside. When nails became available the figures changed into the form we know today. As enslaved Kongo people were brought to North America nkisi culture and the practice of making nkisi nkondi came with them (albeit hidden from the slaveholders). A human shaped figure with nails in it certainly could have influenced the Western idea of voodoo dolls but it’s more likely that voodoo dolls are a result of thousands of years of poppets in sympathetic magic found in cultures around the world.

Smart History discusses nkisi nkondi.

Crop Circles

Instead of being made by high tech aliens, they’re made by clever humans with low tech tools.

Crop circles, the geometric designs created in fields by flattening vegetables stalks, entered the cultural sphere in 1970s England. Since then over 10,000 circles have been found around the world (although over 90% of them have been within 50 miles of Stonehenge in southern England). While a host of mystical, magical, paranormal theories have been put forth to explain their creation (aliens/UFOs being the most popular theory), the reality is that they’re all hoaxes.

The credit for the crop circle phenomenon largely goes to Doug Bower and Dave Chorley. In 1978, while sitting in a pub in Cheesefoot Head, England, the two thought it would be a bit of fun to create patterns in a field – as if aliens had landed in the night. Their inspiration was a series of stories of circles that Bower had heard while living Australia in 1966. Regarding their first crop circle Chorley said “We enjoyed that first one and had a good giggle about it after.”

Imitation is the highest form of flattery

Bower & Chorley created more than 200 crop circles between 1978 to 1991. Each man used a board with a rope attached that, while holding the arch of rope in their hands, they then used a foot to push the board down to flatten the crop. By 1985 Bower’s wife was suspicious of what he was up to. He told her the full story and to prove it he had her design her own crop circle which he and Chorley later created.

Inspired by the designs of Bower & Chorley imitators began to pop up. One of the most active groups was the Circlemakers who considered their work to be conceptual art. Rob Irving of the group said the power of the art comes from the mystery. Even as they admit they create crop circles the Circlemakers won’t confirm which ones they have made, so as to retain some of the mystery.

Bower & Chorley started the crop circle phenomenon.

The Thrill Is Gone

On September 9, 1991 the mystery of the crop circles came to an end when Bower & Chorley revealed their secret to the newspaper Today. They explained how they did it, offered evidence, and gave a demonstration. Despite this, as happens with most conspiratorial thinking, true believers rejected this evidence and continued to believe in extraordinary explanations. “Croppies” still believe that unproven and unknown forces have created these designs and that any evidence to the contrary can be outright rejected or (paradoxically) used as evidence as a part of some larger conspiracy.

Still, by the 1990s crop circles were popular tourist attractions in southern England bringing tourist dollars to local businesses and to the farmers themselves. One farmer near Stonehenge said he made about £30,000 charging tourists to visit his fields. Like any cultural phenomenon, the popularity of crop circles diminished. As some groups began to be paid to create crop circles as advertisements for major brands (Nike, Pepsi, the BBC. Greenpeace, etc) there was less motivation to spend hours in the fields for free.

Added info: crop circles are not to be confused with circular crop fields. Center-pivot irrigation creates fields of crops that are circular shaped because the massive sprinkler pipes are rotated from a central point.

A short clip of Bower & Chorley discussing their work.

QI discusses crop circles and the simple tools needed to make them.

the Dharmapalas

The scary wrathful Buddhist deities that are, contrary to their appearance, forces for good who are on your side.

Before Buddhism spread to Tibet, Bon was the area’s dominant shamanistic religion. As Buddhism moved into Tibet during the 7th to 10th centuries, elements of Bon were incorporated into the religion making Tibetan Buddhism different than other forms.

Part of what makes Tibetan Buddhism different from other types is the story of how Padmasambhava, the 8th century Indian Buddhist mystic who helped bring Buddhism to to Tibet, tamed the local evil spirits & demons. While the exact number of spirits he tamed varies depending on the kind of Buddhism and regional differences, there are at least eight generally agreed upon divine creatures he turned into protectors of Buddhism. These are the Dharmapalas.

the Hateful Eight

Like things out of a horror movie, or a heavy metal album cover, the dharmapalas are typically horrific, fanged, wild-eyed, monstrous creatures. With black, blue or sometimes red skin they are frequently adorned with human skulls. In Tibetan art they are seen in flaming aureoles, visualizations of the energy they emanate. However, despite their appearances, the “Eight Terrible Ones” are on your side. Like monsters with hearts of gold (more or less), the dharmapalas are compassionate defenders of Buddhism and the dharma. Their hideous looks are to drive away evil spirits (not to drive us away).

While each dharmapala is different they all tend to look fearsome and terrifying.

a detail of a Palden Lhamo illustration — A close-up detail of Palden Lhamo, looking more than a little unhappy, with her crown of skulls and a cape of human skin.

Buddhism teaches us that we can’t solve other people’s spiritual problems for them, nor is someone about to solve our problems for us. There is no omnipotent being that’s going to deus ex machina-style swoop in and “save” people. That said, it doesn’t mean we can’t give help or get help. To overcome fear & suffering each one of us must look within ourselves, we must cultivate the potential within ourselves, but external help can show us the way. The dharmapalas remove inner & external obstacles that may be preventing us from achieving spiritual realizations. They don’t walk the path for us, but they help clear the way and help us from ourselves – they have your back in your quest for spiritual enlightenment.

Added info: in general the origins of the dharmapalas vary, as do their personal backstories, but one particularly interesting story is that of Palden Lhamo. The only female dharmapala, Palden Lhamo (“Glorious Goddess”) is the wrathful manifestation of the more peaceful Saraswati / Tara. She was a female demigod married to an evil king. After her attempts to reform her husband failed, and her realization that their son would be the destroyer of Buddhism, she killed her son. What followed is one of the most metal stories ever created.

She ate her son’s flesh, drank his blood using his skull as a cup, and made a horse saddle from his skin. She rides her mule side-saddle across an ocean of blood. After she died she was reborn in the hellish region of Naraka which she fought her way out of, stealing a sword and a bag of diseases along the way. Eventually she was convinced to protect the dharma, and to protect wisdom, which she does to this day. She’s the protector of Buddhist governments including the Tibetan government in exile.

The Elegant Skull

The political cartoon that became a Mexican memento mori.

In 1910, towards the end of General Porfirio Díaz’s rule of Mexico, the country was unknowingly on the verge of civil war. The Porfiriato period enriched a minority elite ruling class (as well as foreign investors), while the majority of Mexicans remained poor rural laborers. In this time of social and economic unrest José Guadalupe Posada used satire for political change.

Calaveras & Memento Mori

José Guadalupe Posada was a 19th and 20th century pro-revolutionary Mexican illustrator & political cartoonist. He produced historical, religious, and satirical illustrations but he’s best remembered for his calaveras (“skulls”) work.

Posada’s calaveras work used skeletons to satirize Mexican society.

Posada’s calaveras are illustrations of Mexican life featuring skeletons in place of living people. They are frequently lively, smiling, skeletons engaged in normal activities. By using skeletons Posada used the idea of memento mori (as well as to some degree Danse Macabre) to remind his audience that, rich or poor, people from all walks of life will die and that there’s a comedic futility to many of the preoccupations of daily life. His most memorable calaveras were his satirizations of the wealthy class, the most famous of which is La Calavera Catrina (“the Elegant Skull”).

La Catrina is Posada’s most famous calavera.

La Catrina is a female skeleton in an elaborate flowery hat. She’s Posada’s commentary on the upper class women of the time who turned their backs on their Mexican heritage in favor of European fashions. She is also reminiscent of Santa Muerte (“Saint Death”), the pre-Catholic deity of death who has a long tradition in Mexican culture.

Over the years La Catrina has become an iconic part of Mexican culture. She is the central figure in Diego Rivera’s 1947 mural Sueño de una Tarde Dominical en la Alameda Central (“Dream of a Sunday Afternoon at Alameda Central Park”). Today she is seen in the art and costumes of Día de Muertos festivities.

Trader Joe's taco sauce — Posada’s work can be found in a variety of places today, in this case on spicy taco sauce from Trader Joe’s.

Goya’s Black Paintings

The literally & figuratively dark paintings that Francisco de Goya created as he withdrew from the world.

Francisco de Goya was an 18th and 19th century Spanish painter who rose from a rural beginning to become the primary painter for the Spanish royal court. Unfortunately the turbulent events of early 19th century Spain, and his own personal problems, soured Goya’s worldview. The invasion of Spain by France during the Peninsular War, and the bloodshed that came with it, deeply affected Goya. His Los Desastres de la Guerra (The Disasters of War) series of prints are a dark departure from his bright and hopeful paintings of Spanish courtly life. The Disasters of War depict acts of violence, famine, the corrupt Catholic church, and despair across 82 prints. They also serve as an insight into Goya’s darkening view of humanity.

As Francisco Goya’s worldview darkened, so too did his art.

Fade to Black

Even with the end of the Peninsular War in 1814 the political troubles in Spain continued. The return of the tyrannical Ferdinand VII as king, who rejected forward-thinking Enlightenment ideas, was a step backwards. This was combined with the return of the Catholic church’s Inquisition as a means of controlling the people, which the occupying French had abolished. Goya’s personal life had worsened as well. He was 73 years old, his wife had died, an undiagnosed infection had left him mostly (or completely) deaf, he was under investigation for having worked with for the occupying French forces, and his finances were running out.

Goya’s 1800 painting *Charles IV of Spain and His Family* reflects the success and stability that being a painter for the Spanish royal family had given him.

Painted 20 or so years later, *Two Old Ones Eating Soup* from Goya’s *Black Paintings* period is a world away from his previous, more optimistic, work.

The Black Paintings

Goya withdrew from the world. He was pessimistic, alone, and feared his worsening health. He moved to a farmhouse outside Madrid. From 1819 to 1823 he worked in isolation on what has become known as the Black Paintings. Unlike his previous work, these paintings weren’t commissioned by wealthy patrons or intended to appeal to an audience. These 14 paintings were created for Goya himself, serving both as an outlet and as an exploration – they were pure art. He painted them directly on the walls of the house (which were later removed and transferred to canvas after his death).

Just a few of Goya’s *Black Paintings*. Themes of violence, madness, and fear run throughout the series.

The Black Paintings are dark in both subject matter and color. They explore themes of loss, hopelessness, madness, fear, and ignorance. Because they were created in isolation we can only guess as to Goya’s thoughts and intentions. He never revealed any possible titles for the paintings so the names we use today were created after his lifetime. All of the paintings are special in their own right but a few stand out.

Saturn Devouring His Son features the Roman Titan Saturn (or the Greek equivalent Cronus) trying to avoid the prophecy that one of his children would overthrow him. Unlike the 1636 painting of Saturn by Peter Paul Rubens, Goya’s Saturn is wild, savage, with blood oozing out of the headless partially eaten child.

Goya’s version of Saturn devouring his son (left) is far more wild, horrifying, and gruesome than Peter Paul Rubens’s version.

Witches’ Sabbath (or The Great He-Goat) features Satan, in the form of a goat-man, sitting before a gathering of witches. Goya had painted this subject matter before in 1789’s Witches’ Sabbath, which actually has more grisly details but lacks the raw emotion of the Black Painting version.

*Witches’ Sabbath (The Great He-Goat)* is not the first time Goya painted the subject matter of Satan as a goat-man holding court before a coven of witches.

Goya depicted witches and goats numerous times. His 1789 painting *Witches’ Sabbath* has even more gruesome imagery than the later *Black Painting* of *Witches’ Sabbath*, but the later has more raw emotion.

Romanticism to Modernism

As the world changed so did Goya’s style, bridging the gap from the old to the new. Today he is considered the last of the Old Masters and one of the first modern painters. The Black Paintings, as well as some of his other works, were influential in the Expressionist and Surrealist movements of the 19th and 20th centuries.

After the farmhouse Goya moved to France in 1824, where he died in 1828. Today his Black Paintings are in a room of their own, isolated, at the Prado Museum in Madrid.

Viking Helmets & Wagner

Viking warriors didn’t wear helmets with horns or wings on them.

There’s no evidence that Viking warriors wore helmets with horns or wings. There are actually very few Viking helmets of any kind in existence and none have been found with horns or wings. Medieval sources show Vikings more commonly wearing simple headgear (perhaps made of leather or iron) while others have nothing on their heads at all. Vikings who wore metal helmets were probably in the minority and all of those helmets were fairly plain.

The Gjermundbu helmet is one of the few Viking helmets in existence. Medieval sources show Vikings wearing simple head coverings or nothing at all. Winged or horned helmets were never used in battle.

South of Scandinavia, Germanic and Celtic tribes did have religious headpieces with horns, antlers, wings, etc. but these were purely ceremonial and never worn in battle. To wear a helmet with large decorative extensions in combat would be impractical.

The paintings of August Malmström and the stage productions of Richard Wagner’s Ring Cycle set the standard for what we think Viking warriors looked like.

Artistic License

Fast-forward to the early 19th century, the Romanticism movement produced works that turned away from classical Greek & Roman influences and embraced medieval history from other European cultures further north (such as the Germanic and Celtic cultures). Within Romanticism was the Viking Revival in which the Swedish painter August Malmström is believed to have been one of the first to paint Viking warriors with wings on their helmets. In the spirit of the Mark Twain quote, “Never let the truth get in the way of a good story.” there are a variety of historical inaccuracies in Malmström’s paintings and the winged helmets are a big one … but they make for some great paintings. The fact that winged headpieces were purely ceremonial and probably Celtic (and not Viking), seems to have been lost on Malmström.

But perhaps the most influential source of this myth is the composer Richard Wagner. Der Ring des Nibelungen (The Ring of the Nibelung) is a German 4 opera cycle by Wagner which tells the tale of a mythical past, a magic ring, and the fall of the Nordic / Germanic gods. For the first Bayreuth production in 1876 Wagner’s costume designer Carl Emil Doepler added wings to the helmets of the female Valkyries (which inspired this feline Brünnhilde) and horns to the helmet of the minor character Hunding, husband of Sieglinde.

What’s Opera, Doc?

Over time the Valkyries’ wings were replaced with horns, giving us the idea of a female opera singer with a horned helmet. This spread across pop culture most notably in the comic strip Hägar the Horrible, the Minnesota Vikings football team logo, Julianne Moore’s character in the Gutterballs dream sequence from The Big Lebowski, and the legendary 1957 Warner Bros. cartoon What’s Opera, Doc? which pulls from several Wagner operas and features Bugs Bunny and Elmer Fudd in winged/horned Wagnerian costumes.

A scene from the 1957 Wagner inspired Warner Bros. cartoon What’s Opera, Doc?.

Drop in to see what condition your condition is in with the Wagner inspired Gutterballs dream sequence from The Big Lebowski.

Salvation Mountain

An outsider art environment in the California desert created as a testament to love.

Sitting in the dusty beige desert of southern California is a vibrant candy-colored art project known as Salvation Mountain. Created by Leonard Knight over a 27 year period it’s a 50ft tall 150ft wide monument to God. The mountain is constructed of bales of hay coated with adobe as well as tires, car parts, logs, and whatever else he could find. Covering it all is an estimated 100,000 gallons of paint (which was donated by supporters over the years).

Salvation Mountain is an example of outsider art – art made by an artist outside of the mainstream art world. Knight was a self-taught marginalized artist (but he never considered himself an artist). He was also a visionary artist in the sense that he had a spiritual / religious imperative. Knight was compelled to create Salvation Mountain (a name applied by others) as a testament to God’s love.

God is Love

Begun in 1984, Knight’s construction process was to work on a section, move to new areas, and return to old ones. The high-heat and dry desert conditions means that parts of the mountain are always in need of repairs. The mountain has an estimated 10-15 coats of paint on it, which adds to the structural stability. As for the subject matter there are numerous biblical passages & prayers painted on the mountain (John 3:16 and the Sinner’s Prayer), as well as painted biblical references such as the large Sea of Galilee at the base of the mountain. There are also trees and flowers found all around. While Knight was a nondenominational evangelical Christian, the mountain’s main message is agnostic of any particular faith which is that “God is Love.” This simple message is found all around the mountain.

A bale of hay that is waiting to be coated in adobe clay and painted. Given the conditions of the desert parts of Salvation Mountain are always in need of repairs.

There are multiple painted vehicles at Salvation Mountain, including the truck Knight lived in.

In 2000 Salvation Mountain was deemed a National Folk Art Site. Knight died / “went to meet his Mentor” in 2014. Today the mountain is cared for by the Salvation Mountain, Inc. nonprofit organization. The mountain continues to be a popular tourist draw.

“Dont overcomplicate love, lets just keep it simple.”
Leonard Knight

This 2013 video from Vice features Knight discussing his mountain and his message.

House Numbers & Chinoiserie

The style of common American house numbers was influenced by Chinese design.

There is a fairly ubiquitous design style to the address numbers on American houses. While there are some variations to the design it’s essentially a brush script typeface.

The earliest example of this typeface is the 1927 H. W. Knight & Son catalog of letters & numbers, a catalog of physical type to be used in signage, monuments, headstones, etc. Described as simply “Door Numbers” with no comment on the design, the catalog offers two different styles of numbers with the other being more of a traditional serif typeface. It’s the brush script set of numbers though that we see most frequently, but why?

A collection of houses with variations of the typeface found in the Knight & Son catalog.

Chinoiserie

From the late 17th through the 18th century there was a European fascination with things from the East and in particular China. Europeans emulated the Chinese decorative style and incorporated it into their own work. “Chinoiserie” is essentially French for “Chinese style” and came to encapsulate this orientalist movement of European produced creations that were designed in a (sometimes loose interpretation of) Chinese style. In the 19th century there was a Chinoiserie revival which lasted into the 1920s. The Art Deco movement was strongly influenced by designs from China (just look at Grauman’s Chinese Theatre). Which brings us back to H. W. Knight & Son in 1927.

The Chinoiserie revival of the 19th century extended into the Art Deco of the 1920s.

The design of the H.W. Knight house numbers was influenced by the Art Deco Chinoiserie style of the day. Looking at traditional Chinese calligraphy as well as more modern Chinese inspired fonts it’s easy to draw a connection between these house numbers and Chinese designs. In 2006 Hoefler&Co. created the font Bayside which is a new font inspired by the H. W. Knight & Son typeface.

Drawing on the script numbers from the the 1927 H. W. Knight & Son catalog, Hoefler&Co. created the font Bayside.

Egyptian Mummies: From Medicine to Paint

For hundreds of years Europeans used ground up Egyptian mummies as medicine and paint pigment.

The Arabic word mūmiyā (which later became “mummia”) was the name for the black sticky asphalt material that came out of the ground used as a sealant, an adhesive, and as medicine around the ancient world. Pliny the Elder and others wrote about the medicinal uses for mummia which became a bit of a cure-all for a range of ailments.

Unfortunately mummia the petroleum product looked like another black substance that was a byproduct of the Egyptian embalming process. As such the word “mummia” came to mean both the petroleum product AND the byproduct of Egyptian mummification, which was then even further confused as meaning an entire mummified body. This is how we got the word “mummy”. Unfortunately this series of mistakes also led to hundreds of years of cannibalism.

Cannibal Medicine

Since the petroleum based mummia was used both externally as a salve as well as ingested internally, the Egyptian mummy version of mummia became used in the same ways. The 11th century physician Constantinus Africanus even described mummia as a “spice” found in the sepulchers of the dead. Soon the human version replaced the petroleum version and people began to crumble & grind human corpses for medicine.

With the Crusades, Europeans learned of mummia and its medicinal possibilities. This significantly increased European demand for Egyptian mummies and by the 15th-16th centuries there was a thriving trade in mummies. Thousands of bodies were being exhumed and shipped to Europe to be turned into medicines. In 1586 English merchant John Sanderson shipped 600 pounds of mummies to London to sell at various apothecaries. This was fueled in part by orientalism, that Egyptian mummies had some sort of exotic ancient knowledge or power.

Europeans would consume portions of Egyptian corpses for help with general pain, ulcers, inflammation, epilepsy, cough, difficult labor, etc. – none of which worked, or if they worked it wasn’t the mummy that was the active ingredient. The practice was so common Shakespeare included mummy as an ingredient in the witches’ potion in Macbeth. Demand was so high that by the 17th century some mummy dealers were producing counterfeit mummies. Newly deceased people, animals, or prisoners who had been purposefully starved & executed, were put through a process to simulate ancient Egyptian mummies.

After a few hundred years of medicinal cannibalism Europeans began to express doubt as to the practice’s efficacy (and ethicality). The 16th century herbalist Leonhard Fuchs felt foreign mummies were acceptable but local ones were wrong. While doubts arose during the Renaissance in the 16th century it took until the 18th century age of Enlightenment for the practice to fall out of fashion. As consuming mummies slowly ended Egyptian mummies took on a new role: paint pigment.

Mummy Brown

Around the end of the 16th century artists began using ground up Egyptian mummies (mixed with other materials) to produce mummy brown, a shade of brown pigment. Apothecaries that were grinding up mummies for medicine began to grind them up for paint as well. As a paint it was good for shadows, flesh tones, and glazing. Artists Benjamin West, Martin Drolling, Lawrence Alma-Tadema, Edward Burne-Jones, Eugène Delacroix, and others all painted with mummy brown.

It wasn’t until the 19th century that mummy brown began to fall out of favor. That said as recently as 1926 C Roberson & Co. still sold mummy brown made with ground up Egyptian corpses. As mummy brown died out so too did hundreds of years of large-scale desecration of deceased Egyptians, using human beings for medicines and paints.

Cabinet of Curiosities

Before museums existed, people had cabinets/rooms to display their collected treasures.

There was a time when museums did not exist. The role of collecting, preserving, and displaying the art, artifacts, and wonders of the world belonged largely to individuals. As far back as the 4th century BCE Greeks were collecting exotic treasures from the East. More than just trading in commodities, the Greeks collected the art and textiles from these far away cultures. Roman emperor Augustus decorated his homes not just with art but with rare objects and bones of giant animals. Over the centuries, as cultures explored & traded with increasingly distant lands, the trends in what was collectible grew & changed. By the 16th and 17th centuries wealthy European collectors had amassed enough objects that they created special cabinets and/or rooms to show-off their collections. They created cabinets of curiosities.

Ole Worm’s *Museum Wormianum* is one of the most famous cabinets of curiosities.

Wunderkabinett

From the German for art (kunst) or marvels (wunder) and cabinet (kabinett) or room (kammer), these cabinets & rooms were places where Renaissance scholars, merchants, royalty, and others could store their collections. Collecting was very fashionable in 17th century Europe and these cabinets were dedicated spaces to displaying all manner of objects. Like the contemporaneous maps of the world, some of these spaces were designed for show while others were more utilitarian.

A collection of cabinets and rooms displaying all manner of curiosities.

Some collectors had thousands of specimens. The objects in these cabinets were thoughtfully categorized and organized, each piece contributing to the larger whole. Collecting was a way to bring order to the world, to exert some level of control over something that is uncontrollable. What was stored & displayed in these cabinets depended on the collector, but broad categories of objects included:

Fine art
Applied art (scientific instruments, anthropological objects, etc.)
Natural materials (fossils, shells, rocks, etc.)
Historical objects

These categories, as well as these collections, served as the precursors to our modern museums. The Amerbach Cabinet was a collection of art, books, coins, etc. that was assembled by various members of the Amerbach family. It was eventually co-purchased by the city of Basel & the University Basel and became the Kunstmuseum Basel in 1661, the first public museum in the world. Francesco I de’ Medici had his studiolo, a 26 x 10 foot room of curiosities that is part of the Palazzo Vecchio in Florence. Other Medici possessions served as the start of the Uffizi Gallery. Elias Ashmole, who amassed his fortune & collection through sometimes questionable means, gifted his collection to the University of Oxford which became the Ashmolean Museum in 1683.

Throughout the 18th century an increasing number of private collections were converted into public museums, some of which still exist today but all of which helped define what museums have become.

Added info: In 1784 Charles Wilson Peale’s collection became the Philadelphia Museum which was the United States’ first museum (and also the first to display a mastodon skeleton).