The Ghost-Obsessed Professor Who Became Haunted By the Living

James Hervey Hyslop was not a superstitious man. His was a life dedicated to research and education, and he served as Professor of Logic and Ethics at Columbia University in the 1890s. Hyslop hated myths so much that he refused to read a novel until the age of 30, and when he finally did he came away agitated that something would serve a purpose beyond the establishment of facts. “His life,” said H.N. Gardiner, Chair of Philosophy at Smith College, “was one of arduous and unselfish devotion to truth.”

For him, the truth to which he was so devoted was inarguable, though he spent his life feverishly arguing for it just the same: He believed with all his heart that our spirits live on after we die, and that certain members of the living can speak with the dead.

The fiercely intelligent professor spent almost all his days hunched over various texts, mustache tips pointing outward like curious antennae (he had a noteworthy mustache, even for the mustache-rich era in which he lived). His lonely search for an imagined truth made him, in the words of a friend, “somewhat of a Don Quixote.”

It may seem ridiculous now, but in the late 19th and early 20th centuries it was common for respected intellectuals to believe in spirits and life beyond the grave. W.B. Yeats, Sir Arthur Conan Doyle, Upton Sinclair, Sir Oliver Lodge ... they all, like Hyslop, were convinced of it. The key difference, however, is that Hyslop was a full-time believer. He did not hedge one bit, and this dedicated stubbornness would come to define—and end—his life.

When he died in 1920, Hyslop was, in the words of an acquaintance, “worn out, wearied, and completely exhausted from his long and continuous efforts, alone and unaided by but a few.”

While Hyslop’s life and work are essentially unknown to the modern public, his legacy still stands in plain sight in the form of a large mansion on Manhattan’s Upper West Side, half a block from Central Park. The American Society for Psychical Research operates out of that building, and a portrait of Hyslop, the Society’s “Father,” hangs in the foyer.

While the mansion is large, the society's operations are modest nowadays. I visited in an attempt to learn more about the professor after finding repeated mention of him in old press clippings while researching New York’s psychic craze of the early 20th century. Hyslop seemed to be, by all accounts, one of the most miserable men in modern history. I liked him immediately.

For evidence of his temperament, one only has to look as far as the posthumous tributes written by his few remaining friends in the Journal of the American Society for Psychical Research, a publication he ran throughout his life (and contributed to so heavily that he had ten new articles appear in his own memorial issue).

“With his high strung temperament he did at times get angry,” remembered one eulogizer, and, according to another remembrance, “Hyslop would have gained a wider and more respectful hearing had he cultivated a better and more restrained style of writing, and been less dogmatic and combative in the expression of his opinions.”

For him, the phrase “he’s happier now” is not a banal platitude—this was a man who became haunted by the living. A life now forgotten, Hyslop’s is the post-industrial American ghost story that should haunt anyone who believes hard work and honesty will be rewarded in both this life and the next.


Having been born poor in rural Ohio in 1854, James H. Hyslop spent much of his early life surrounded by death. His twin sister died shortly after their birth, and an older sister passed away a few years later. When he was ten years old, scarlet fever took James's younger sister and his younger brother, Charles.

“Their deaths made a profound impression on me,” Hyslop wrote in his unpublished autobiography, now housed in the ASPR archives. He describes his childhood in the “primitive forest” of Xenia, Ohio as one surrounded by dogmatic religious devotion. His first memory, from when he was five years old, was of a preacher preaching so fiercely that it frightened him to tears. His parents, he recalled, laughed at him.

Hyslop suffered from croup and other ailments as a child, and he spent two straight years living in terror that he would die from consumption and go to hell. “I became unable to smile or laugh,” he wrote of that time. He had to invent a fake laugh so he could fit in with his peers.

Hyslop’s father wanted his son to become a minister, so a college-aged James moved to Edinburgh to pursue this line of study. He didn't make it to Divinity School because, while in London, Hyslop had a crisis of faith. He had already harbored doubts about religion, so he taught himself ancient Greek in order to read the New Testament in what he thought would be its truest form—no matter the subject, Hyslop was always the consummate researcher. The Bible, he found, didn’t hold up to examination. He remembered the epiphany, when he was compelled to say, out loud, “Well, I cannot believe it. I shall give up and take the consequences.”

A sense of relief flooded his body, and he “walked the floor crying like a child and perspiring like a horse.” Even though he knew his father would be crushed, he was free to pursue the life of the mind, and he fled to Austria to study philosophy at the University of Leipzig. There he met his wife, Mary Hall Fry, a music student and fellow American. “There were no excitingly romantic incidents in my love affair,” he wrote, “We both took a cool and rationale view of our situation and calmly abided the issue of events.” They were perfect for each other.

Hyslop returned to the States where he won a fellowship to Johns Hopkins. He earned his Ph.D in psychology, writing a thesis on space perception (a subject he would write more about while he was a professor). Throughout this time, spiritualism didn't really cross his mind—he was focused on the schools of philosophy that he encountered in Europe.

Hyslop bounced between teaching gigs and built an impressive resume before being appointed Professor of Logic and Ethics at Columbia University in 1895. According to a colleague, he was "an agnostic and materialist" at the time, but, in an effort to explain dreams, he started to conduct tentative research and experimentation of spiritism. He befriended the famous William James, an outspoken believer in psychical phenomena who was also the first psychology professor in America, at Harvard.

Hyslop was invited to attend meetings of the Society for Psychical Research, whose American branch was founded by William James and a host of other highly regarded men. Hyslop came away impressed not by the incredible stories of séances and ghosts, but by the group's astute research and prudent bookkeeping. This was his kind of party.

His curiosity piqued, Hyslop visited Leonora Piper, a medium living in Boston who was known amongst William James and his SPR colleagues to be the real deal and totally uncrackable. Hyslop wanted to subject her to the rigors of his brand of scientific analysis, and, for his first visit, he showed up at her door wearing a hood and a mask. He also presented to her a false name, all part of his efforts to test her abilities on an anonymous participant.

During séances, Mrs. Piper would send herself into a trance while holding a pencil, inviting the “spirit” to communicate through her hand. The pragmatic Professor Hyslop was thrilled—this method meant his subject would be taking his notes for him. During Hyslop’s first visit, Mrs. Piper’s scribbling was unconvincing and showed “a good deal of confusion.” But during a subsequent reading, a name flowed from Piper’s pencil that rooted Hyslop to his chair:


Could the younger brother who died when Hyslop was 10 years old really be communicating with him? Intimate details about Charles' short life and abrupt death emerged:

“Is scarlet fever a bad thing to have in the body?”

Soon, the supposed spirit of Hyslop’s recently deceased father joined the conversation. Through Mrs. Piper his father asked if Hyslop remembered their conversations before he died, about how he promised to return to his father. He remembered.

Whatever the explanation, be it trickery, an informant (Mrs. Piper's friendly and talkative housekeeper was rumored to leak info to her boss), or something genuinely aetherial, the man of science was hooked.

By 1898, Hyslop had became convinced of the “spiritistic hypothesis,” as he called it. He continued his teaching duties at Columbia, though he was now regularly conducting research with various mediums, which took up a considerable amount of time. Wary of his behavior, the president of Columbia and the dean of the philosophy department moved him from Logic and Ethics to Epistemology and Metaphysics.

In 1902, during a period of immense stress and constant work, Hyslop developed tuberculosis. After taking a sabbatical to recuperate in the mountains, his wife Mary contracted meningitis and died suddenly. “It was a shock,” he wrote, describing the time he spent with Mary in the mountains as “one of the happiest in our lives.” He suffered a mental breakdown soon after and was forced to resign from his post at Columbia.

It was during this period of introspection that he typed out his 59-page autobiography (for no one in particular, he asserts). It is dated March 6, 1904. The ASPR kindly granted me two hours to examine it. In their early days, the society routinely and flamboyantly courted press coverage, but that was an era more friendly to all things psychical, hence my short time limit. In fact, Hyslop had much to do with the media's initial and lasting perceptions of the society (and spiritism in general).

James H. Hyslop’s life could be divided into two chapters, and what the autobiography covers amounts to part one. Part two would contain 16 of the busiest years of his life. No longer was he hampered by his position at the university (though he would keep the honorific "Professor"). Rather than retire, he would dedicate his life to the psychic research that had touched him so dearly.

After the Society for Psychical Research's American branch went bankrupt in 1905, Hyslop disputed with the SPR and rescued and re-established it under his own, total control in the States. Its purpose and success became inexorably tied to his own.

Men usually respond to newfound purpose in one of two ways: They either treat it as a gift that grants perspective, or it becomes a treasure that demands protection. You can guess which route Professor Hyslop took, and the rest of his life can be viewed as a series of bitter fights in the name of psychical research. Much to his eventual frustration, most of these battles played out in the press.


James Hyslop was astonished that people weren’t as impressed with Mrs. Piper’s feats as he was. In his mind he had tested her as carefully as any scientist could hope to, and he had boxes upon boxes of séance transcripts—hard data!—to prove it. While he managed to earn a few write-ups in the papers, his PR push was failing, as was the financial health of his new research society. He felt he was on the cusp of a groundbreaking discovery—that these spiritual phenomena could be responsible for psychological issues like multiple personality disorder and obsession—and no one cared.

Hyslop knew the public had its doubts, so to grab their attention and earn their trust he would have to play to this skepticism. What better way to do this than by bringing down psychic frauds?

Lily Dale was an upstate retreat hailed as "the most famous and aristocratic spiritualistic camp in America.” Wealthy New Yorkers vacationed at the lavish campgrounds where they'd get their palms read and sit in on dramatic séances. While it was established by die-hard spiritualists, Hyslop discovered that Lily Dale had been taken over by money-hungry charlatans. Exposing the sham turned out to be a righteous breeze.

Hyslop sent his assistant, the charming and eager Hereward Carrington, to Lily Dale for an undercover investigation. Carrington, who gave a fake name, took in all the retreat had to offer and reported his findings back to Hyslop. The two debunked these so-called phenomena, and the New York Times featured their report as part of a full-page spread on March 8, 1908: "INGENIOUS FRAUDS AT LILY DALE SEANCES."

In the article, Hyslop and Carrington relate how the "mystics" of Lily Dale took "spirit photographs" that featured “ghosts” floating in the background. A quick cut-and-paste job was thoroughly convincing in the early days of photography, but the psychic investigators were able to prove that the pictures were doctored by magnifying them. During a séance in which bells and tambourines appeared to move and shake on their own, Carrington coyly observed a thread tied to both. "Materialized" little girls who fluttered about the camp were found to be actresses dressed up in different clothing from séance to séance>.

“The professional fakers have all along been the greatest obstacle in the path of psychic research," Hyslop said in a Times story published a few months after the Lily Dale exposé. "These are the imposters whose juggling must be swept away before any progress toward true enlightenment in spiritism can be made.”

But pulling the curtain back on the psychic world's most notable fraudsters revealed unintended consequences for Hyslop. He had fueled the skeptics rather than satiate them, and he helped create a new fad of ghost-busting that would side-track and annoy him all the way to his grave.


A new group called the Metropolitan Psychical Society had been making lots of noise ever since the frauds at Lily Dale were exposed. Unlike Hyslop's American Society for Psychical Research, the MPS didn't believe in ghosts or spirits. Inspired by Hyslop and Carrington's work, they wanted to take down the world of clairvoyants and mediums, and they made an offer they thought any real psychic couldn't refuse: Prove yourself by reading from a book opened at random without looking and we'll pay you $3500.

The offer—which was originally set at $1000 and dramatically raised in a series of announcements to the press—was heavily publicized by W.S. Davis, Hyslop's counterpart at the MPS. Davis wasn't afraid to use smug schoolyard rhetoric—or worse—in his quest to expose charlatans. As he wrote in a 1909 New York Times editorial: “We must pretend to be friendly and sympathetic with the medium when we are really planning her downfall; and we must frequently resort to violence."

Davis and the MPS aimed their challenge at Hyslop, and he diplomatically deferred while speaking to a New York Times reporter. “I am not disposed to treat lightly the challenge that has been made in a general way by the Metropolitan Psychical Society," he said. “The trouble with the test spoken of by Mr. Davis is that no reputable medium would take it up saying that she could carry it out."

Offering a cash prize, Hyslop argued, made the whole enterprise moot. "No respectable medium—and I try to associate myself with none other—would accept any such gratuity, no difference how successful the test.”

No one ended up taking the challenge, and Hyslop continued his own research. He had recently started working with a medium—"Mrs. Quentin," as she was pseudonymously known—who had shown great promise (and who happened to be a wealthy benefactor to his society).

Hyslop managed to spin the situation into PR buzz for his own work. The Times included some of Hyslop's transcripts from Mrs. Quentin's séances in their breathless coverage of the Metropolitan Society's challenge, most notable being an instance where the medium revealed the definition of hell—“Hell is a condition,” she said. Hyslop didn’t even have to die of consumption—his greatest fear as a child—to find out he had nothing to worry about.

While Hyslop plucked away, members of the Metropolitan Psychical Society worked to devise a more effective publicity stunt. On November 15, 1908, some five months after their first offer was largely ignored, they finally had some takers with a new psychic test: Count the oranges dumped onto a table behind you, and $5,000 is yours.

This new challenge was far simpler and easier to convey to prospective contestants. Once desperate for attention, the Metropolitan Psychical Society had mystics and mediums lined up outside their Manhattan offices, including, notably, a 300 lb. man "filled with the spirit of Shakespeare" who insisted that "Mr. Shakespeare will help me count those oranges all right if you will give me a chance." He acted the part of Macbeth ("giving the lines perfectly") with such fervor he had to be led outside, lest he "have a stoke of apoplexy."

The MPS received thousands of applications, so many that they said they had to screen the prospective orange-counters with an initial test to separate the "spirit fakers and guessers ... from those who sincerely claimed supernatural powers." No one could pass the insanely difficult entrance test which required, in part, detailed descriptions of mystery items locked in a box. Not a single orange was spilled.


As the Metropolitan Psychical Society faded from relevance, a tantalizing letter to the editor appeared in the pages of the New York Times. Titled "A HINT TO PALLADONO [sic]," the November 22, 1908 note read:

"In the event of a failure to secure decisive mental phenomena cannot the Metropolitan Psychical Society be induced to offer its reward of $5,000 to Mme. Eusipia Palladono [sic], the famous physical [sic] medium who is now demonstrating for some of Europe's most noted scientists?"

The scientists mentioned were members of the English Society for Psychical Research, the group Hyslop's American Society had splintered away from. Among those visiting was none other than Hereward Carrington, Hyslop's former assistant and charlatan-debunker nonpareil.

The letter to the editor was signed "T.B. Curtis," though the conspiratorially minded could be forgiven for believing it was sent by Carrington himself. He had plenty of reason to sow the seeds of excitement for this mysterious Italian medium: Carrington was Madame Esusapia Paladino's manager, and he was planning her American tour for November 1909.

Sketch of Paladino from a October 17, 1909 New York Times Story

Carrington was an expert hype man, and the press whipped up Paladino-Mania before her tour even began. Strange happenings were coyly leaked to the Times as she made her sea voyage to America. An article, headlined "AWESOME WONDERS BY THE NEW MEDIUM" told incredible tales of glowing limbs and levitating tables aboard the German liner Prinzess Irene. Esusapia Paladino had been performing her famously dynamic séances in her cabin, and the "manifestations were so sudden and awful that a ship’s passenger, a young woman, was sent into hysterics, from which she didn’t recover for the rest of the voyage.” Who could resist?

The trip's purpose, the Times reported, was so that she could "give private séances [for] Prof. William James of Harvard [and] Dr. James H. Hyslop." But, in reality, Carrington had no intention of letting his former boss sit in on these séances. Hyslop’s requests to examine Paladino's methods were briskly rejected.

Carrington's traveling show became the talk of the town, and society types were paying up to $100 for the chance to sit in on Paladino's séances. The last thing Carrington wanted was for Hyslop to spoil the lucrative fun, though the professor still tried. “Eusapia Paladino is a hysteric" and not the real deal, Hyslop explained to a class at the Calvalry Baptist Church. "It strikes me that all the excitement which has been aroused over her is uncalled for."

Her act was further exposed when a shop owner came forward and said that Carrington had bought phosphorescent paint from him to create the illusion of Paladino's famous glowing limbs. Disappointed, Hyslop called out his old protegé. How could such a trusted ally in the fight for truth throw away his principles for profit?

Carrington defended himself in the press and ruthlessly attacked Hsylop, asserting that his former friend was nothing but a "dog-in-the-manger" who was "simply jealous" of Carrington's success.

Hyslop responded to these attacks with a somber editorial of his own. “I represent a society which is struggling to interest the intelligent and respectable public in a very serious problem," he wrote. "[Mr. Carrington] took a course which was opposite to the one taken by all scientific men when they introduce a new group of phenomena to the public."

Many saw the Paladino affair as yet another example of psychic fraud. Much to Hyslop's chagrin, the press focused on these famous charlatans, not the mediums he and the ASPR were working to prove as genuine through hours of extensively recorded testing. Though he would never relent in his work, Hyslop was running out of sympathetic ears.


By 1909, the media had become stingingly cruel to James Hervey Hyslop. The New York Times ran a gossip article that said he had called off a second marriage because he thought his dead wife and father had told him to. The article, "AN UNKNOWN LADY'S LUCKY ESCAPE," gleefully poked fun at Hyslop, who was now portrayed as a superstitious boob by a paper that had once considered him an intelligent man of science.

The un-named author asserted Hyslop and his life's work were one big joke, and that no woman in her right mind would even entertain the idea of marrying him:

”It needs no ghost come from the grave to tell us that a healthy, sensible woman, of marriageable years, is not likely to sympathize with spook hunting and the investigation of the unseen world as an occupation for a husband…We have a sort of dim suspicion that the lady this psychic investigator did not take for his second wife had made up her mind to refuse him long before.”

Hyslop wrote to the Times to issue a series of corrections, informing them that his relationship had ended for reasons other than his job. "The lady, contrary to your statement, was deeply interested in ‘spook hunting,’” he wrote.

Though he shows his trademark defiance, there is a sadness that permeates Hyslop’s letter: “I should not have mentioned the matter at all."


While the press mocked him, the general public didn't treat Hyslop much better. Ironically, the culture of healthy skepticism he had helped create no longer had room for him or his ideas. He was nearly heckled off the stage at a 1910 lecture in Brooklyn about the prospect of life after death. "What's a spirit, anyway?" a man screamed. "Show us the goods!"

The audience erupted in applause, and a woman taunted him, "What do you know about that? He's got him on the run!"

Hyslop tried his best to reason with the unruly crowd. "Scientific men in this country don’t pretend to understand just what is going on in these spirit manifestations,” he pleaded, but he could not calm them down. Audience members took turns mocking Hyslop, and he didn't get a break until a man stood up to ask why they were talking about ghosts and not labor issues. The crowd accused this man of being a socialist and re-directed their ire at him, much to Hyslop's relief.

At the end of the contentious lecture, the chairman of the Brooklyn Philosophical Association took the stage to vouch for Hyslop, saying he had known him for years and, while they didn't agree on these specific matters, the psychical researcher was an honorable man who came to his conclusions carefully. The chairman then offered Hyslop $500 if he could find a medium capable of reading a locked-away letter written by his dead friend.


In 1914, psychologist Dr. Amy Tanner published Studies in Spiritism, a book that closely examined the major figures of the psychical movement and aimed to expose them as gullible simpletons.

Tanner's book focused heavily on Professor Hyslop's well-documented experiences with mediums. Tanner asserted that Hyslop was overly suggestible, and that he allowed his research to be skewed by his own eagerness and lack of detachment.

It's a brutal take-down, one that was helped immensely by the professor himself. "Hyslop made it a special point to get down every word spoken in his sittings, even the most casual ones," she wrote. Tanner used these words to pick apart Hyslop’s early séances, the ones with Mrs. Piper that had sparked his obsession and changed his life forever.

Tanner scornfully dismissed these intimate meetings where Hyslop believed with all his heart that he was talking with his deceased brother and father. These moments were, Tanner argued, "inexpressibly trivial and stupid."

Hyslop responded in the Journal of the American Society for Psychical Research with a fiery 98-page defense that accused Dr. Tanner of “lying,” “distortion,” "falsification," "misrepresentation," "pure fiction," and "misstatement of facts."

Hyslop returned to his work, as he always did, filling books with new research on the matter of spirits. However, his communications outside his circle of faithful spiritualists shrank (as did the circle itself), and his patience with non-believers had run its course. "I regard the existence of discarnate spirits as scientifically proved and I no longer refer to the skeptic as having any right to speak on the subject," he wrote in his 1918 book Life After Death. "Any man who does not accept the existence of discarnate spirits and the proof of it is either ignorant or a moral coward." This anger would go on to define him in the eyes of the few people who stuck around long enough to write eulogies.

Hyslop rarely spoke with reporters after the publication of Dr. Tanner's Studies in Spiritism, and if he did, it was to issue corrections. An exception came on January 30, 1920, after a man who called himself the "ghost breaker" offered Hyslop $5,000 to prove the existence of spirits.

"The public has no sense," Hyslop responded in the Times. "I advise them to let mediums alone."


In June 1920, Professor James H. Hyslop died from thrombosis. In their remembrances, Hyslop's peers at the ASPR blamed his demise on overwork and stress.

Two days later, an anonymous member of the society leaked to the press that a medium had made contact with the deceased professor, saying, “He seemingly has found it easy to make himself understood clearly across the gap between time and eternity.”

One year after Hyslop's death, the New York Times published a story about how the popularity of spiritualism and psychic research was on the rise due to endorsements from influential men like inventor Sir Oliver Lodge and author Sir Arthur Conan Doyle. There is but one brief, inglorious mention of Hyslop in the article:

"Dr. Hyslop is not one of the great names with the professionals or members of the Spiritualist Church because he frequently attacked the professional or commercial spiritualists."

Hyslop followed the course we demand of our intellectual heroes, the path of the stubborn genius who bucks conventional wisdom and works ceaselessly against the grain. But for every Conan Doyle or Oliver Lodge, there is a James Hervey Hyslop whose tireless efforts wind up being forgotten.

This makes for a rather dire conclusion, one that is probably fair given the frustrating life that preceded it. However, there is a counter-argument, and because his life was full of ironies, it's only fitting that this rebuttal comes from James H. Hyslop himself. In 1908, before his many impassioned battles turned him bitter for good, Hyslop reminded his colleagues about the role levity should play in their otherwise serious work. Paraphrased, the message works as a suitable epitaph for the man who wrote it but eventually forgot its meaning:

"Life is not a tragedy. I wish it were. We might then hope that man would get his deserts. It is merely a comedy in which idealism has no functions. When the psychical researcher realizes this he will laugh at the humorous helplessness of his own situation."

He has a point. From a ghost's perspective, life really must look pretty funny.

Penn Vet Working Dog Center
Stones, Bones, and Wrecks
New Program Trains Dogs to Sniff Out Art Smugglers
Penn Vet Working Dog Center
Penn Vet Working Dog Center

Soon, the dogs you see sniffing out contraband at airports may not be searching for drugs or smuggled Spanish ham. They might be looking for stolen treasures.

K-9 Artifact Finders, a new collaboration between New Hampshire-based cultural heritage law firm Red Arch and the University of Pennsylvania, is training dogs to root out stolen antiquities looted from archaeological sites and museums. The dogs would be stopping them at borders before the items can be sold elsewhere on the black market.

The illegal antiquities trade nets more than $3 billion per year around the world, and trafficking hits countries dealing with ongoing conflict, like Syria and Iraq today, particularly hard. By one estimate, around half a million artifacts were stolen from museums and archaeological sites throughout Iraq between 2003 and 2005 alone. (Famously, the craft-supply chain Hobby Lobby was fined $3 million in 2017 for buying thousands of ancient artifacts looted from Iraq.) In Syria, the Islamic State has been known to loot and sell ancient artifacts including statues, jewelry, and art to fund its operations.

But the problem spans across the world. Between 2007 and 2016, U.S. Customs and Border Control discovered more than 7800 cultural artifacts in the U.S. looted from 30 different countries.

A yellow Lab sniffs a metal cage designed to train dogs on scent detection.
Penn Vet Working Dog Center

K-9 Artifact Finders is the brainchild of Rick St. Hilaire, the executive director of Red Arch. His non-profit firm researches cultural heritage property law and preservation policy, including studying archaeological site looting and antiquities trafficking. Back in 2015, St. Hilaire was reading an article about a working dog trained to sniff out electronics that was able to find USB drives, SD cards, and other data storage devices. He wondered, if dogs could be trained to identify the scents of inorganic materials that make up electronics, could they be trained to sniff out ancient pottery?

To find out, St. Hilaire tells Mental Floss, he contacted the Penn Vet Working Dog Center, a research and training center for detection dogs. In December 2017, Red Arch, the Working Dog Center, and the Penn Museum (which is providing the artifacts to train the dogs) launched K-9 Artifact Finders, and in late January 2018, the five dogs selected for the project began their training, starting with learning the distinct smell of ancient pottery.

“Our theory is, it is a porous material that’s going to have a lot more odor than, say, a metal,” says Cindy Otto, the executive director of the Penn Vet Working Dog Center and the project’s principal investigator.

As you might imagine, museum curators may not be keen on exposing fragile ancient materials to four Labrador retrievers and a German shepherd, and the Working Dog Center didn’t want to take any risks with the Penn Museum’s priceless artifacts. So instead of letting the dogs have free rein to sniff the materials themselves, the project is using cotton balls. The researchers seal the artifacts (broken shards of Syrian pottery) in airtight bags with a cotton ball for 72 hours, then ask the dogs to find the cotton balls in the lab. They’re being trained to disregard the smell of the cotton ball itself, the smell of the bag it was stored in, and ideally, the smell of modern-day pottery, eventually being able to zero in on the smell that distinguishes ancient pottery specifically.

A dog looks out over the metal "pinhweel" training mechanism.
Penn Vet Working Dog Center

“The dogs are responding well,” Otto tells Mental Floss, explaining that the training program is at the stage of "exposing them to the odor and having them recognize it.”

The dogs involved in the project were chosen for their calm-but-curious demeanors and sensitive noses (one also works as a drug-detection dog when she’s not training on pottery). They had to be motivated enough to want to hunt down the cotton balls, but not aggressive or easily distracted.

Right now, the dogs train three days a week, and will continue to work on their pottery-detection skills for the first stage of the project, which the researchers expect will last for the next nine months. Depending on how the first phase of the training goes, the researchers hope to be able to then take the dogs out into the field to see if they can find the odor of ancient pottery in real-life situations, like in suitcases, rather than in a laboratory setting. Eventually, they also hope to train the dogs on other types of objects, and perhaps even pinpoint the chemical signatures that make artifacts smell distinct.

Pottery-sniffing dogs won’t be showing up at airport customs or on shipping docks soon, but one day, they could be as common as drug-sniffing canines. If dogs can detect low blood sugar or find a tiny USB drive hidden in a house, surely they can figure out if you’re smuggling a sculpture made thousands of years ago in your suitcase.

9 Scandals that Rocked the Figure Skating World

Don't let the ornate costumes and beautiful choreography fool you, figure skaters are no strangers to scandal. Here are nine notable ones.


Nancy Kerrigan and Tonya Harding
Pascal Rondeau, ALLSPORT/Getty Images

In 1994, a little club-and-run thrust the sport of figure skating into the spotlight. The assault on reigning national champion Nancy Kerrigan (and her subsequent anguished cries) at the 1994 U.S. National Figure Skating Championships in Detroit was heard round the world, as were the allegations that her main rival, Tonya Harding, may have been behind it all.

The story goes a little something like this: As America's sweetheart (Kerrigan) is preparing to compete for a spot on the U.S. Olympic team bound for Lillehammer, Norway, she gets clubbed in the knee outside the locker room after practice. Kerrigan is forced to withdraw from competition and Harding gets the gold. Details soon emerge that Harding's ex-husband, Jeff Gillooly, was behind the attack (he hired a hitman). Harding denies any knowledge or involvement, but tanks at the Olympics the following month. She then pleads guilty to hindering prosecution of Gillooly and his co-conspirators, bodyguard Shawn Eckhart and hitman Shane Stant. And then she's banned from figure skating for life.

Questions about Harding's guilt remain two decades later, and the event is still a topic of conversation today. Recently, both an ESPN 30 for 30 documentary and the Oscar-nominated film I, Tonya revisited the saga, proving we can't get enough of a little figure skating scandal.


Mirai Nagasu and Ashley Wagner at the podium
Jared Wickerham, Getty Images

Usually it's the top three medalists at the U.S. Nationals that compete for America at the Winter Olympics every four years. But in 2014, gold medalist Gracie Gold (no pun intended), silver medalist Polina Edmunds, and ... "pewter" medalist Ashley Wagner were destined for Sochi.

What about the bronze medalist, you ask? Mirai Nagasu, despite out-skating Wagner by a landslide in Boston and despite being the only skater with prior Olympic experience (she placed fourth at Vancouver in 2010) had to watch it all on television. The decision by the country's governing body of figure skating (United States Figure Skating Association, or USFS) deeply divided the skating community as to whether it was the right choice to pass over Nagasu in favor of Wagner, who hadn't skated so great, and it put a global spotlight on the selection process.

In reality, the athletes that we send to the Olympics are not chosen solely on their performance at Nationals—it's one of many criteria taken into consideration, including performance in international competition over the previous year, difficulty of each skater's technical elements, and, to some degree, their marketability to a world audience. This has happened before to other skaters—most notably Michelle Kwan was relegated to being an alternate in 1994 after Nancy Kerrigan was granted a medical bye after the leg-clubbing heard round the world. Nagasu had the right to appeal the decision, and was encouraged to do so by mobs of angry skating fans, but she elected not to.

3. SALT LAKE CITY, 2002.

Pairs skaters Jamie Sale and David Pelletier of Canada and Elena Berezhnaya and Anton Sikharulidze of Russia perform in the figure skating exhibition during the Salt Lake City Winter Olympic Games at the Salt Lake Ice Center in Salt Lake City, Utah
Brian Bahr, Getty Images

Objectively, this scandal rocked the skating world the hardest, because the end result was a shattering of the competitive sport's very structure. When Canadian pairs team Jamie Sale and David Pelletier found themselves in second place after a flawless freeskate at the Winter Olympics in Salt Lake, something wasn't right. The Russian team of Elena Berezhnaya and Anton Sikharulidze placed first, despite a technically flawed performance.

An investigation into the result revealed that judges had conspired to fix the results of the pairs and dance events—a French judge admitted to being pressured to vote for the Russian pair in exchange for a boost for the French dance team (who won that event). In the end, both pairs teams were awarded a gold medal, and the entire system of judging figure skating competition was thrown out and rebuilt.


Jackson Haines was an American figure skater in the mid-1800s who had some crazy ideas about the sport. He had this absolutely ludicrous notion of skating to music (music!), waltzing on ice, as well as incorporating balletic movements, athletic jumps, and spins into competition. His brand new style of skating was in complete contrast to the rigid, traditional, and formal (read: awkward) standard of tracing figure-eights into the ice. Needless to say, it was not well received by the skating world in America, so he was forced to take his talents to the Old World.

His new “international style” did eventually catch on around the globe, and Haines is now hailed as the father of modern figure skating. He also invented the sit spin, a technical element now required in almost every level and discipline of the sport.


In 1902, competitive figure skating was a gentlemen's pursuit. Ladies simply didn't compete by themselves on the world stage (though they did compete in pairs events). But a British skater named Madge Syers flouted that standard, entering the World Figure Skating Championships in 1902. She ruffled a lot of feathers, but was ultimately allowed to compete and beat the pants off every man save one, earning the silver medal.

Her actions sparked a controversy that spurred the International Skating Union to create a separate competitive world event for women in 1906. Madge went on to win that twice, and became Olympic champion at the 1908 summer games [PDF] in London—the first “winter” Olympics weren't held until 1924 in France, several years after Madge died in 1917.


A picture of Norwegian figure skater Sonja Henie
Keystone/Getty Images

Norwegian skater Sonja Henie was the darling of the figure skating world in the first half of the 20th century. The flirtatious blonde was a three-time Olympic champion, a movie star, and the role model of countless aspiring skaters. She brought sexy back to skating—or rather, introduced it. She was the first skater to wear scandalously short skirts and white skates. Prior to her bold fashion choices, ladies wore black skates and long, conservative skirts. During WWII, a fabric shortage hiked up the skirts even further than Henie's typical length, and the ladies of figure skating have never looked back.


Katarina Witt displaying her gold medal

A buxom young beauty from the former Democratic German Republic dominated ladies figure skating in the mid- to late 1980s. A two-time Olympic champion, and one of the most decorated female skaters in history, Katarina Witt was just too sexy for her shirt—she tended to wear scandalously revealing costumes (one of which resulted in a wardrobe malfunction during a show), and was criticized for attempting to flirt with the judges to earn higher scores.

The ISU put the kibosh on the controversial outfits soon afterward, inserting a rule that all competitive female skaters “must not give the effect of excessive nudity inappropriate for an athletic sport.” The outrage forced Witt to add some fabric to her competitive outfits in the late '80s. But 10 years later she took it all off, posing naked for a 1998 issue of Playboy.


For the 2010 competitive year, the ISU's annual theme for the original dance segment (since defunct and replaced by the “short dance”) was “country/folk.” That meant competitors had to create a routine that explored some aspect of it, in both music and costume as well as in maneuvers. The top Russian pair chose to emulate Aboriginal tribal dancing in their program, decked in full bodysuits adorned with their interpretation of Aboriginal body paint (and a loincloth).

Their debut performance at the European Championships drew heavy criticism from Aboriginal groups in both Australia and Canada, who were greatly offended by the inaccuracy of the costumes and the routine. The Russian pair, Oksana Domnina and Maxim Shabalin, were quick to dial down the costumes and dial up the accuracy in time for the Winter Olympics in Vancouver, but the judges were not impressed. They ended up with the bronze, ending decades of Russian dominance in the discipline. (With the glaring exception of 2002, of course.)


While not a scandal, this event bears mentioning because it has rocked the figure skating world arguably more than anything else. In February of 1961, the American figure skating team boarded a flight to Belgium from New York, en route to the World Championships in Prague. The plane went down mysteriously (cause still questioned today) as it tried to land in Brussels, killing all 72 passengers. America's top skaters and coaches had been aboard, including nine-time U.S. Champion and Olympic bronze medalist-turned-coach Maribel Vinson-Owen and her daughter Laurence Owen, a 16-year-old who had been heavily favored to win the ladies event that year.

The ISU canceled the competition upon the news of the crash and the United States lost its long-held dominance in the sport for almost a decade. The United States Figure Skating Association (USFS) soon after established a memorial fund that helped support the skating careers of competitors in need of financial assistance, including future Olympic champions like Scott Hamilton and Peggy Fleming.


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