When British traveler Richard Gordon Smith reached Japan’s Lake Biwa in 1906, he asked a local cook whether he could prepare the rare dish koi-no-ikizukuri (“a carp cut up alive”), which had been offered at nobles’ feasts in ancient times. The cook, delighted, brought in a red lacquered tray decorated to resemble the sea bottom. On it lay a carp that opened and shut its mouth and gills as if it were swimming in water. “The dish was really pretty in spite of the gasping fish which, however, showed no pain, and there was not a sign of blood or a cut.” But “Now we are ready,” said the cook, and he dribbled some soy sauce into the fish’s eye:

The effect was not instantaneous: it took a full two minutes as the cook sat over him, chopsticks in hand. All of a sudden and to my unutterable astonishment, the fish gave a convulsive gasp, flicked its tail and flung the whole of its skin on one side of its body over, exposing the underneath of the stomach parts, skinned; the back was cut into pieces about an inch square and a quarter of an inch thick, ready for pulling out and eating.

“Never in my life have I seen a more barbarous or cruel thing,” Smith wrote, “not even the scenes at Spanish bull fights. Egawa [his interpreter] is a delicate-stomached person and as he could eat none, neither could I. It would be simply like taking bites out of a large live fish. I took the knife from my belt and immediately separated the fish’s neck vertebrae, much to the cook’s astonishment and perhaps disgust.” He asked them to take it away. “You have certainly operated beautifully,” he said, “but the sooner a law is brought in to prevent such cruelty the better.”

(From Travels in the Land of the Gods: The Japan Diaries of Richard Gordon Smith, 1986.)

At age 13 Marie-Jean-Léon Lecoq, Marquis d’Hervey de Saint-Denys, discovered a rare talent: He could recognize a dream state while he was experiencing it, and could move and act lucidly within the dream. Eventually he filled 25 notebooks with descriptions and illustrations of his adventures in the dream world. These are now lost, but his 1867 book Les Rêves et les Moyens de Les Diriger describes some of his feats:

I change a porcelain vase into a rock-crystal fountain, from which I desire a cooling drink — and this immediately flows out through a golden tap. Some years ago I lost a particular ring whose loss I felt deeply. The memory of it comes to mind, and I should like to find it. I utter this wish, fixing my attention on a piece of coal that I pick up from the fireplace — and immediately the ring is on my finger. The dream continues in the same way until one of the apparitions I have called up charms and captivates me so much that I forget my magician’s role and plunge into a new, more realistic series of illusions.

Saint-Denys believed that almost anyone could learn to do this. One of his suggestions was to keep a dream diary and to make a daily habit of completing it. Like the rest of the student’s life, this habit would then itself become the raw material for his dreams — eventually he would dream of recording a dream. And if he noted the details of a dream he was recording, he would virtually be dreaming lucidly, having smuggled himself into his own slumbers.

In the early 1900s, Prussian authorities forbade Danes living in North Frisia from raising the Danish flag, above.

So they bred flag-colored pigs, below. The “Danish protest pig” was probably developed by crossbreeding Jutlandian and Holsteinian marsh pigs, red individuals from the Angeln Saddleback breed, and Tamworth pigs from England. Only around 140 individuals exist worldwide, but Schleswig-Holstein is trying to preserve the breed for its cultural value.