Hut In Forest Quotes

Not that anyone would trouble themselves invading a timber hut in a mangrove forest farther away from the Bay of Bengal.

Gretel in Darkness: This is the world we wanted. All who would have seen us dead are dead. I hear the witch's cry break in the moonlight through a sheet of sugar: God rewards. Her tongue shrivels into gas.... Now, far from women's arms And memory of women, in our father's hut we sleep, are never hungry. Why do I not forget? My father bars the door, bars harm from this house, and it is years. No one remembers. Even you, my brother, summer afternoons you look at me as though you meant to leave, as though it never happened. But I killed for you. I see armed firs, the spires of that gleaming kiln-- Nights I turn to you to hold me but you are not there. Am I alone? Spies hiss in the stillness, Hansel we are there still, and it is real, real, that black forest, and the fire in earnest.

Gwenda sighed. She did not know how to say what she felt. It was not just love. She thought about him all the time, and she did not know how she could live without him. She daydreamed about kidnapping him and locking him up in a hut deep in the forest so that he could never escape from her.

Little Phoebe was one of those persons who possess, as their exclusive patrimony, the gift of practical arrangement. It is a kind of natural magic that enables these favored ones to bring out the hidden capabilities of things around them; and particularly to give a look of comfort and habitableness to any place which, for however brief a period, may happen to be their home. A wild hut of underbrush, tossed together by wayfarers through the primitive forest, would acquire the home aspect by one night's lodging of such a woman, and would retain it long after her quiet figure had disappeared into the surrounding shade.

Retreating from the world will not liberate you. Happiness is not found in a secluded forest hut or an isolated cave. Enlightenment comes when you connect to the world. Only when you truly connect with everyone and everything else do you become enlightened. Only by going deeply and fully into the world do you attain liberation.

It's a laughable lock—one that you would use only to guard a graveyard. Not that anyone would trouble themselves invading a timber hut in a mangrove forest farther away from the Bay of Bengal. Still, how can someone live with a lock like that? Made of ancient iron, reeking of rust. It would need a primordial key to be twisted and turned, going through several moments of mechanical trouble until the old lock opens. Good luck if you can do that without breaking the key. Oh! The key … Well, the owner of the hut has left the key right beside the lock, including instructions. The Monk, Yuan Yagmur—revealing his muscled arms from under his wide, dark shawl—takes the note (the one with instructions): Please, scan your CRAB first before touching the key. For your own safety. From what, you ask? It’s a surprise. Enter without scanning if you want to find out. —Mee-Hae Ra

I remember the smell of the pines and the sleeping on the mattresses of beech leaves in the woodcutters' huts and the skiing through the forest following the tracks of hares and of foxes. In the high mountains above the tree line I remember following the track of a fox until I came in sight of him and watching him stand with his right forefoot raised and then go carefully to stop and then pounce, and the whiteness and the clutter of a ptarmigan bursting out of the snow and flying away and over the ridge.

The world is what it is; men who are nothing, who allow themselves to become nothing, have no place in it.... It wasn't only the sand drifts and the mud and the narrow, winding, broken roads up in the mountains. There was all that business at the frontier posts, all that haggling in the forest outside wooden huts that flew strange flags. I had to talk myself and my Peugeot past the men with guns -- just to drive through bush and more bush. And then I had to talk even harder, and shed a few more bank notes and give away more of my tinned food, to get myself -- and the Peugeot -- out of the places I had talked us into. Some of these palavers could take half a day....

I am fearful most men of this age are like you. They have forgotten what it is to huddle in a hut with the beasts and demons howling outside their door. They no longer have want of a great and terrible spirit to protect them. They have lost their fear of the wild and with it their need to believe. And I cannot blame them, for they now have the power to chase away the shadows with a mere flick of a switch. So I must ask myself, what role can I play in a world where men worship the moving-picture box, where they make and consume potions that eat away their own brains, where they ravage and pillage entire mountains, kill the very earth itself? “Mankind has lost its connection to the land, to the earth, to the beasts and spirits. They gather their food not from the forest and fields, but from plastic bins and ice boxes. Their lives are no longer tied to the cycles of the seasons and the harvest, no longer do they need the Yule Lord to chase away the winter darkness and usher in the light of spring. Man has only himself to fear now . . . he has become his own worst devil.

they hacked down trees widening rings around their central halls and blistered the land with peasant huts and pigeon fences till the forest looked like an old dog dying of mange. they thinned out the game, killed birds for sport, set accidental fire that would burn for days. their sheep killed hedges, snipped valleys bare, and their pigs nosed up the very roots of what might have grown. hrothgar's tribe made boats to drive farther north and west. there was nothing to stop the advance of man. huge boars fled at the click of a harness. wolves would cower in the glens like foxes when they caught that deadly scent. i was filled with a wordless, obscurely murderous unrest.

Indian Creek, in its whole length, flows through a magnificent forest. There dwells on its shore a tribe of Indians, a remnant of the Chickasaws or Chickopees, if I remember rightly. They live in simple huts, ten or twelve feet square, constructed of pine poles and covered with bark. They subsist principally on the flesh of the deer, the coon, and opossum, all of which are plenty in these woods. Sometimes they exchange venison for a little corn and whisky with the planters on the bayous. Their usual dress is buckskin breeches and calico hunting shirts of fantastic colors, buttoned from belt to chin. They wear brass rings on their wrists, and in their ears and noses. The dress of the squaws is very similar.

I remember the smell of the pines and the sleeping on the mattresses of beech leaves in the woodcutters’ huts and the skiing through the forest following the tracks of hares and of foxes. In the high mountains above the tree line I remember following the track of a fox until I came in sight of him and watching him stand with his forefoot raised and then go on carefully to stop and then pounce, and the whiteness and the clutter of a ptarmigan bursting out of the snow and flying away and over the ridge.

The third day one of the messengers came back, and said, ‘I have travelled two days without hearing of any other names; but yesterday, as I was climbing a high hill, among the trees of the forest where the fox and the hare bid each other good night, I saw a little hut; and before the hut burnt a fire; and round about the fire a funny little dwarf was dancing upon one leg, and singing: “Merrily the feast I’ll make. Today I’ll brew, tomorrow bake; Merrily I’ll dance and sing, For next day will a stranger bring. Little does my lady dream Rumpelstiltskin is my name!

If all goes well we should be in Lusaka by tonight, then Victoria Falls, and from what I hear our troubles are over after that. Zimbabwe and South Africa are comfortable, efficient, Westernized. Akuna Matata. No Problem. Wild, uncomfortable, incomprehensible Africa will give way to tamed and tidied Africa – hot baths and iced beers, air-conditioning and daily newspapers, French wines and credit cards. Lying here, listening to the aching wind in a hut by a lake in a forest, I feel a pain of sadness at the prospect of leaving behind all I have been through these past months and returning to a world where experience is sanitized – rationed out second-hand by television and newspapers and magazines and marketing companies.

There is one in this tribe too often miserable - a child bereaved of both parents. None cares for this child: she is fed sometimes, but oftener forgotten: a hut rarely receives her: the hollow tree and chill cavern are her home. Forsaken, lost, and wandering, she lives more with the wild beast and bird than with her own kind. Hunger and cold are her comrades: sadness hovers over, and solitude besets her round. Unheeded and unvalued, she should die: but she both lives and grows: the green wilderness nurses her, and becomes to her a mother: feeds her on juicy berry, on saccharine root and nut. There is something in the air of this clime which fosters life kindly: there must be something, too, in its dews, which heals with sovereign balm. Its gentle seasons exaggerate no passion, no sense; its temperature tends to harmony; its breezes, you would say, bring down from heaven the germ of pure thought, and purer feeling. Not grotesquely fantastic are the forms of cliff and foliage; not violently vivid the colouring of flower and bird: in all the grandeur of these forests there is repose; in all their freshness there is tenderness. The gentle charm vouchsafed to flower and tree, - bestowed on deer and dove, - has not been denied to the human nursling. All solitary, she has sprung up straight and graceful. Nature cast her features in a fine mould; they have matured in their pure, accurate first lines, unaltered by the shocks of disease. No fierce dry blast has dealt rudely with the surface of her frame; no burning sun has crisped or withered her tresses: her form gleams ivory-white through the trees; her hair flows plenteous, long, and glossy; her eyes, not dazzled by vertical fires, beam in the shade large and open, and full and dewy: above those eyes, when the breeze bares her forehead, shines an expanse fair and ample, - a clear, candid page, whereon knowledge, should knowledge ever come, might write a golden record. You see in the desolate young savage nothing vicious or vacant; she haunts the wood harmless and thoughtful: though of what one so untaught can think, it is not easy to divine. On the evening of one summer day, before the Flood, being utterly alone - for she had lost all trace of her tribe, who had wandered leagues away, she knew not where, - she went up from the vale, to watch Day take leave and Night arrive. A crag, overspread by a tree, was her station: the oak-roots, turfed and mossed, gave a seat: the oak-boughs, thick-leaved, wove a canopy. Slow and grand the Day withdrew, passing in purple fire, and parting to the farewell of a wild, low chorus from the woodlands. Then Night entered, quiet as death: the wind fell, the birds ceased singing. Now every nest held happy mates, and hart and hind slumbered blissfully safe in their lair. The girl sat, her body still, her soul astir; occupied, however, rather in feeling than in thinking, - in wishing, than hoping, - in imagining, than projecting. She felt the world, the sky, the night, boundlessly mighty. Of all things, herself seemed to herself the centre, - a small, forgotten atom of life, a spark of soul, emitted inadvertent from the great creative source, and now burning unmarked to waste in the heart of a black hollow. She asked, was she thus to burn out and perish, her living light doing no good, never seen, never needed, - a star in an else starless firmament, - which nor shepherd, nor wanderer, nor sage, nor priest, tracked as a guide, or read as a prophecy? Could this be, she demanded, when the flame of her intelligence burned so vivid; when her life beat so true, and real, and potent; when something within her stirred disquieted, and restlessly asserted a God-given strength, for which it insisted she should find exercise?

This place, our little cloud forest, even though we missed our papi, it was the most beautiful place you've ever seen. We didn't really know that then, because it was the only place we'd ever seen, except in picture in books and magazines, but now that's I've seen other place, I know. I know how beautiful it was. And we loved it anyway even before we knew. Because the trees had these enormous dark green leaves, as a big as a bed, and they would sway in the wind. And when it rain you could hear the big, fat raindrops splatting onto those giant leaves, and you could only see the sky in bright blue patches if you were walking a long way off to a friend's house or to church or something, when you passed through a clearing and all those leaves would back away and open up and the hot sunshine would beat down all yellow and gold and sticky. And there were waterfalls everywhere with big rock pools where you could take a bath and the water was always warm and it smelled like sunlight. And at night there was the sound of the tree frogs and the music of the rushing water from the falls and all the songs of the night birds, and Mami would make the most delicious chilate, and Abuela would sing to us in the old language, and Soledad and I would gather herbs and dry them and bundle them for Papi to sell in the market when he had a day off, and that's how we passed our days.' Luca can see it. He's there, far away in the misty cloud forest, in a hut with a packed dirt floor and a cool breeze, with Rebeca and Soledad and their mami and abuela, and he can even see their father, far away down the mountain and through the streets of that clogged, enormous city, wearing a long apron and a chef's hat, and his pockets full of dried herbs. Luca can smell the wood of the fire, the cocoa and cinnamon of the chilate, and that's how he knows Rebeca is magical, because she can transport him a thousand miles away into her own mountain homestead just by the sound of her voice.

The palliative of the primitive hut. The place where you are stripped back to essentials, to which you return—even if it happens not to be where you came from—to decontaminate and absolve yourself of the striving. The place where you disrobe, molt it all, the uniforms you’ve worn and the costumes you’ve gotten into, where you shed your batteredness and your resentment, your appeasement of the world and your defiance of the world, your manipulation of the world and its manhandling of you. The aging man leaves and goes into the woods—Eastern philosophical thought abounds with that motif, Taoist thought, Hindu thought, Chinese thought. The “forest dweller,” the last stage on life’s way. Think of those Chinese paintings of the old man under the mountain, the old Chinese man all alone under the mountain, receding from the agitation of the autobiographical. He has entered vigorously into competition with life; now, becalmed, he enters into competition with death, drawn down into austerity, the final business.

Finland’s great swaths of protected forests and fells make it one of Europe’s prime hiking destinations. Head to the Karhunkierros near Kuusamo for a striking terrain of hills and sharp ravines that is prettiest in autumn. The Urho Kekkonen National Park in Lapland is one of Europe’s great wildernesses, while the spectacular gorge of the Kevo Strict Nature Reserve and the fell scenery of Pallas-Yllästunturi National Park are other great northern options. A network of camping huts makes itinerary planning easy and they're good spots to meet intrepid Finns.

The wiry man scratched his head, looked the two inquisitors up and down and cleared his throat softly. “We must be quick.” He turned to go, pulling his cloak over his head and shuffling through the door into the moonlight. The two inquisitors moved with impossible silence behind, floating across the straw-covered floor like the cats on the walls outside the hut. The cats froze at the disturbance before scurrying noiselessly into the shadows as the three silhouettes crossed the ten yards of grass before the blackness of the forest swallowed them. No fires flickered at this time, when the full moon was highest in the cloudless summer sky, and the three were the only waking souls in the hamlet.

from Testimony" Outside the night was cold, the snow was deep on sill and sidewalk; but in our kitchen it was bright and warm. I smelt the damp clothes as my mother lifted them from the basket, the pungent smell of melting wax as she rubbed it on the iron, and the good lasting smell of meat and potatoes in the black pot that simmered on the stove. The stove was so hot it was turning red. My mother lifted the lid of the pot to stir the roast with a long wooden spoon: Father would not be home for another hour. I tugged at her skirts. Tell me a story! Once upon a time (the best beginning!) there was a rich woman, a baroness, and a poor woman, a beggar. The poor woman came every day to beg and every day the rich woman gave her a loaf of bread until the rich woman was tired of it. I will put poison in the next loaf, she thought, to be rid of her. The beggar woman thanked the baroness for that loaf and went to her hut, but, as she was going through the fields, she met the rich woman's son coming out of the forest. "Hello, hello, beggar woman!" said the young baron, "I have been away for three days hunting and am very hungry. I know you are coming from my mother's and that she has given you a loaf of bread; let me have it--she will give you another." "Gladly, gladly," said the beggar woman, and, without knowing it was poisoned, gave him the loaf. But, as he went on, he thought, I am nearly home-- I will wait. You may be sure that his mother was glad to see him, and she told the maids to bring a cup of wine and make his supper--quickly quickly! "I met the beggar woman," he said, "And was so hungry I asked for the loaf you gave her." "Did you eat it, my son?" the baroness whispered. "No, I knew you had something better for me than this dry bread." She threw it right into the fire, and every day, after that, gave the beggar woman a loaf and never again tried to poison her. So, my son, if you try to harm others, you may only harm yourself. And, Mother, if you are a beggar, sooner or later, there is poison in your bread.

Darkness: I had a dream, which was not all a dream. The bright sun was extinguish'd, and the stars Did wander darkling in the eternal space, Rayless, and pathless, and the icy earth Swung blind and blackening in the moonless air; Morn came and went—and came, and brought no day, And men forgot their passions in the dread Of this their desolation; and all hearts Were chill'd into a selfish prayer for light: And they did live by watchfires—and the thrones, The palaces of crowned kings—the huts, The habitations of all things which dwell, Were burnt for beacons; cities were consum'd, And men were gather'd round their blazing homes To look once more into each other's face; Happy were those who dwelt within the eye Of the volcanos, and their mountain-torch: A fearful hope was all the world contain'd; Forests were set on fire—but hour by hour They fell and faded—and the crackling trunks Extinguish'd with a crash—and all was black. The brows of men by the despairing light Wore an unearthly aspect, as by fits The flashes fell upon them; some lay down And hid their eyes and wept; and some did rest Their chins upon their clenched hands, and smil'd; And others hurried to and fro, and fed Their funeral piles with fuel, and look'd up With mad disquietude on the dull sky, The pall of a past world; and then again With curses cast them down upon the dust, And gnash'd their teeth and howl'd: the wild birds shriek'd And, terrified, did flutter on the ground, And flap their useless wings; the wildest brutes Came tame and tremulous; and vipers crawl'd And twin'd themselves among the multitude, Hissing, but stingless—they were slain for food. And War, which for a moment was no more, Did glut himself again: a meal was bought With blood, and each sate sullenly apart Gorging himself in gloom: no love was left; All earth was but one thought—and that was death Immediate and inglorious; and the pang Of famine fed upon all entrails—men Died, and their bones were tombless as their flesh; The meagre by the meagre were devour'd, Even dogs assail'd their masters, all save one, And he was faithful to a corse, and kept The birds and beasts and famish'd men at bay, Till hunger clung them, or the dropping dead Lur'd their lank jaws; himself sought out no food, But with a piteous and perpetual moan, And a quick desolate cry, licking the hand Which answer'd not with a caress—he died. The crowd was famish'd by degrees; but two Of an enormous city did survive, And they were enemies: they met beside The dying embers of an altar-place Where had been heap'd a mass of holy things For an unholy usage; they rak'd up, And shivering scrap'd with their cold skeleton hands The feeble ashes, and their feeble breath Blew for a little life, and made a flame Which was a mockery; then they lifted up Their eyes as it grew lighter, and beheld Each other's aspects—saw, and shriek'd, and died— Even of their mutual hideousness they died, Unknowing who he was upon whose brow Famine had written Fiend. The world was void, The populous and the powerful was a lump, Seasonless, herbless, treeless, manless, lifeless— A lump of death—a chaos of hard clay. The rivers, lakes and ocean all stood still, And nothing stirr'd within their silent depths; Ships sailorless lay rotting on the sea, And their masts fell down piecemeal: as they dropp'd They slept on the abyss without a surge— The waves were dead; the tides were in their grave, The moon, their mistress, had expir'd before; The winds were wither'd in the stagnant air, And the clouds perish'd; Darkness had no need Of aid from them—She was the Universe.

Large-leafed plants at the edge of the jungle reflected the sun rather than soaking it up, their dark green surfaces sparkling white in the sunlight. Some of the smaller ones had literally low-hanging fruit, like jewels from a fairy tale. Behind them was an extremely inviting path into the jungle with giant white shells for stepping-stones. And rather than the muggy, disease-filled forests of books that seemed to kill so many explorers, here the air was cool and pleasant and not too moist- although Wendy could hear the distant tinkle of water splashing from a height. "Oh! Is that the Tonal Spring? Or Diamond Falls?" Wendy withered breathlessly. "Luna, let's go see!" She made herself not race ahead down the path, but moved at a leisurely, measured pace. Like an adventuress sure of herself but wary of her surroundings. (And yet, as she wouldn't realize until later, she hadn't thought to grab her stockings or shoes. Those got left in her hut without even a simple goodbye.) Everywhere she looked, Wendy found another wonder of Never Land, from the slow camosnails to the gently nodding heads of the fritillary lilies. She smiled, imagining John as he peered over his glasses and the snail faded away into the background in fear- or Michael getting his nose covered in honey-scented lily pollen as he enthusiastically sniffed the pretty flowers. The path continued, winding around a boulder into a delightful little clearing, sandy but padded here and there with tuffets of emerald green grass and clumps of purple orchids. It was like a desert island vacation of a perfect English meadow.

Then she cried quickly, "Stay, brother, stay! do not drink, or you will become a wild beast, and tear me to pieces." Thirsty as he was, the brother conquered his desire to drink at her words, and said, "Dear sister, I will wait till we come to a spring." So they wandered farther, but as they approached, she heard in the bubbling spring the words— "Who drinks of me, a wolf will be." "Brother, I pray you, do not drink of this brook; you will be changed into a wolf, and devour me." Again the brother denied himself and promised to wait; but he said, "At the next stream I must drink, say what you will, my thirst is so great." Not far off ran a pretty streamlet, looking clear and bright; but here also in its murmuring waters, the sister heard the words— "Who dares to drink of me, Turned to a stag will be." "Dear brother, do not drink," she began; but she was too late, for her brother had already knelt by the stream to drink, and as the first drop of water touched his lips he became a fawn. How the little sister wept over the enchanted brother, and the fawn wept also. He did not run away, but stayed close to her; and at last she said, "Stand still, dear fawn; don't fear, I must take care of you, but I will never leave you." So she untied her little golden garter and fastened it round the neck of the fawn; then she gathered some soft green rushes, and braided them into a soft string, which she fastened to the fawn's golden collar, and then led him away into the depths of the forest. After wandering about for some time, they at last found a little deserted hut, and the sister was overjoyed, for she thought it would form a nice shelter for them both. So she led the fawn in, and then went out alone, to gather moss and dried leaves, to make him a soft bed. Every morning she went out to gather dried roots, nuts, and berries, for her own food, and sweet fresh grass for the fawn, which he ate out of her hand, and the poor little animal went out with her, and played about as happy as the day was long. When evening came, and the poor sister felt tired, she would kneel down and say her prayers, and then lay her delicate head on the fawn's back, which was a soft warm pillow, on which she could sleep peacefully. Had this dear

PROLOGUE Some years ago in the Planet Orfheus ... It was dark when Lucius reached the rendezvous which had been chosen to be the new hideout. The latter had been used for several months and they were concerned that they were being followed and were close to being discovered. "I thought you were not coming. I've been waiting for you for almost an hour. I was getting anxious," Sofia said, relieved. "Sorry, love. It is becoming increasingly difficult. I almost didn't make it today. The troops were ambushed in the last invasion. Igor and many warriors returned seriously injured," Lucius replied. He looked worried. Why this sudden encounter? They had agreed that the next would be the following week. Lucius gave her a big hug, pulled her close to him, and remained silent for a few moments. His longing and desire consumed him. She meant the world to him. Without Sofia, his life would never make sense. He would never forget those eyes, serene and sincere, with a blue so bright and clear that were able to see the soul of the tormented warrior that was he. With her golden hair, Sofia looked like an angel. "Is there a problem? You're so quiet and deep in thought," she asked, puzzled. He answered, "I'm thinking about us. How long are we keeping it secret?" He walked away from her, sighing. "We can't keep lying and pretending that all is well. You have no idea how much I have to endure when you are away from me, or when I see you with him." "Love, not now. We have already discussed this subject several times. You know that our only alternative would be to flee and pray they will never find us," she replied. Sofia knew very well that the laws of the kingdom could not be disregarded. Love, respect, and loyalty were key factors that were part of the hierarchy of Orfheus. Although she had always been in love with Lucius who had never shown any interest in her, Sofia was bound to his brother Alex as a result of a pact. Over the centuries, Lucius began to change and express loving feelings for her. She never ceased to love him and both succumbed to the temptation and passion of it. Inevitably, a love affair developed between the two. Interrupting her thoughts, Lucius grabbed her by the hand and led her into the hut. This hut was located inside a vast and beautiful forest. He pulled her by the waist, gave her a passionate kiss, stroked her hair, and said softly, "Love, I missed you so much." "I also felt homesick but the real reason I came here today is to tell you something very important. I need you to listen carefully and keep calm," she said as she ran her hands through her hair which contrasted with her pale skin. Sofia did not want to scare him. However, she imagined that he would be upset and angry with the news. Unfortunately, the revelation was inevitable and sooner or later, everything would come out. "I'm pregnant," she said unceremoniously. For a brief moment, Lucius said nothing. He just stared at her without any reaction. He seemed to be in a silent battle with his own thoughts. "But how?" he babbled, not believing what he had just heard. It was surely a bombshell revelation. That would be the end for them. Sofia said, "Stay calm, love. I know this changes everything. What we were planning for months is no longer possible." She sat on a makeshift stool and continued with tears in her eyes. "With the baby coming, I cannot simply go through the portal. The baby and I would die during the crossing." Lucius replied, "Could we ask for help from Aunt Wilda? She is very powerful. Probably she would be able to break through the magic of the portals." Sofia had already thought of that. She was well aware that it was the only choice left. Aunt Wilda had always been like a mother to her. The sorceress adopted her when she was a girl, soon after her family had died in combat.

KwaZulu-Natal is rife with political warfare. Supporters of two political parties, namely the ruling African National Congress and the Inkatha Freedom Party, regularly attack one another. Thousands of semi-automatic rifles are hidden in those picturesque huts and arms caches lie buried in the surrounding forests. Faction fighting has been part of Africa’s heritage for centuries, especially in this area, and during the previous century the Boers and the British added their blood to that which already saturated the soil of KwaZulu-Natal. There is even a river called Blood River in this province. The sound of automatic gunfire has replaced the ancient war cries and sophisticated twentieth-century weaponry has replaced the ‘knopkieries’, spears and shields of the past.

So when Finn sailed back down the Negro at dawn, he saw no flames and heard no roaring as the house was destroyed. Everything at first seemed to be as it had always been: the big trees by the river, the huts of the Indians, the Carters’ launch riding at anchor. Then the dog, standing beside him, threw back his head and howled. “What is it?” asked Finn. But now he, too, smelled the choking, lingering smoke. And as he sailed toward the landing stage, he saw it--the space, the nothingness, where the Carters’ house should have been. Not even an empty shell. Nothing. He had thought that the news of his father’s death was the worst thing that had happened to him, but this was worse, because he was to blame. If he had taken Maia as she had begged… He was shivering so much that it was difficult to steer the Arabella to the jetty and make her fast. There was no point in searching the ruins; it was so obvious that no one could survive such a blaze. But there was one last hope. The huts of the Indians had been spared. Perhaps they had gotten Maia out; perhaps he would find her sleeping there. He pushed open the door of the first hut and went inside…then the second and the third. They were completely empty. Even the parrot on his perch had gone, even the little dog. A broken rope in the run outside showed where the pig, terrified by the flames, had rushed back into the forest. There was no doubt now in Finn’s mind. They had let Maia burn and fled in terror and shame. What would it be like, Finn wondered, going on living and knowing that he had killed his friend? The howler monkeys had been right to laugh when he said he wasn’t going back. He had turned downriver again almost at once to fetch Maia, and he had made good time, traveling with the current--but he had come too late.

I took a 180º turn and started flying back to the Witch’s hut. We’ve traveled a long distance from her, but it shouldn’t take long to get back there. At night we slept in a tent built by Jack and Anna in the middle of the forest.

They are ordinary but courageous people who decided they could not continue to live under the Empire's rules, even then." I frowned. "For example?" "Examples? Try crippling taxes, unjust and self-serving laws, constant inflation, corrupt officials, restrictive regulations governing the way they lived their lives and constant government interference." I had nothing to say to this, so he continued. "They walked away — out of the Empire. Away from their homes, from their businesses, from their employment. Away from the taxes and the duties and the burdens. They walked away to the hills and the forests and they refused to go back. They built huts and they lived on whatever they could grow and hunt for themselves." His voice was almost a monotone. "It started as a trickle at the end of the third century and it grew into a flood. We're now at the end of the fourth century and it's still going on. For over a hundred years now these Bagaudae have paid no taxes, obeyed no Roman laws and spared the lives of no Roman soldiers who came after them. Most of them live communally on huge villa farms and settlements. Each man contributes to the life of the commune with his own skills and abilities. They have no use for money; they barter. And among their numbers are physicians, magistrates, architects, lawyers, administrators and a large number of professional soldiers." "That's incredible, " I said. "And the Empire does nothing?" He spread his hands wide in a gesture that was purely Gallic. "What can the Empire do? The bureaucrats are afraid that the story will spread. The official policy is to do nothing that will attract attention to the problem. To ignore it, in the hope that it will go away. Rome leaves the Bagaudae in peace, because the alternative might stir up a furore that could breed an Empire full of Bagaudae." - The Skystone

The houses of the ruling and representative class were very different from those of the great majority of Virginians. When the traveller came to one of the widely separated gaps in the forest and found himself upon the borders of a great plantation, the estate presented the appearance of a small village. In the centre stood the house of the planter, around which were clustered the offices, all separate from the main building, the tobacco-houses, and the numerous huts of the negro quarters. In the fields the slaves were seen sawing wood and making clearings, or cultivating tobacco. Not far away the herds of cattle were at pasture, and the whole scene recalled an English farm.

Some 200 miles south of Gadau, where the climate is less severe, morsitans still has to vacate log sites in the dry season and breeds in the riverine vegetation of stream-beds together with tachinoides and palpalis. Still farther south, and approaching the forest belt, morsitans breeds under small, deciduous, umbrella-like Gardenia erubescens bushes in the savannah, until the grass fires destroy the leaves when the female larviposits under small thickets of evergreen Combretrum micranthum in eroded, waterless gullies. This seasonal shifting of the breeding grounds is not confined to West Africa. Recently Glasgow found that in a hot part of Tanzania morsitans breeds under logs in the wet season, but after the fires prefers rot holes in trees, returning to logs when the rains break. Burtt has found that pallipides breeds in the early dry season in deciduous thickets, but moves after the fires to evergreen thicket along the main watercourse. The wet-season site defeated him. When investigating a strange area, forget past experience; instead, consider the climatic conditions prevailing and the vegetation available, and remember the basic principles. The tsetse is a most adaptable insect: pupae have even been found on the floors of native huts.

As far as the easy job in the small hut in the big forest went, things were going smoothly, although the job was so lacking in complications it was probably impossible for it to go any other way.

Renward Cysat first mentioned the wind when he told of the hauntings of Pilatus Lake. There are other spirits too up in these high and wild Alps. Some of them can be seen and heard only at night, sometimes riding horses and sometimes taking the shapes of real people whom we know to be living. Sometimes, they come up the mountain and through the forest near Lake Pilatus, riding and racing with a full charge of horses in such a mass as if they were several hundred horses and with such a loud rushing and with such force that the whole mountain seems to be shaken by them. It sounds like an earthquake and as if many cannons were being fired at once. Sometimes, it roars around the dairy huts at night, making such a wind and such a shaking [und macht einen wind und zittern] that it feels as if it is going to collapse.8 Cysat a second time mentions Lake Pilatus, whose surroundings abound in “evil and diabolical spirits” that are so numerous that they fill the night with their awful cries (grusamen gschrey) “like a strong squall (ouch glychsam alls jn einer starcken windsbrut), although the weather in the valley is beautifully still and clear.

They moved into the rain forest a few minutes later; the captain was near the head of the column and MacGregor at the rear. Their destination was the village of Ban Suk, five kilometers away, on the bank of the Chao Neua River that wriggled through the area with a hundred twists. The enemy had recently transformed the old hamlet into a regional headquarters and, according to reports, had sequestered a horde of ammunition in her thatch huts. They moved along level ground. The path was soft and spongy, without much undergrowth. MacGregor walked with rapid strides, his weapon felt light. He expected to reach Ban Suk with energy to spare. They slowed down after a kilometer or so, stooping to avoid branches that grew across a path strewn with rocks and clotted with bulging, mossy roots. MacGregor felt as if he’d entered a cavern of sound: bird calls, the trill of insects, a leopard’s groan, the hissing of rivers and streams. He listened for the slightest noise that seemed out of place such as the swish of a branch or a mechanical click. His heart sank when he heard a snap like the breaking of a bough and then, near the head of the column, an abrupt, shattering explosion. A voice called out sharply that the point man had tripped a land mine. He froze for a second, then, like the others, dropped to one knee and pointed his rifle into the trees. The captain stood up after several minutes and ordered MacGregor and Corporal Andrews to tend to the wounded man. “I think he’s dead, sarge,” Andrews said after they carried him into the brush. “Nothin’ we can do for him now.

Blokhin, who normally lived in the inner prison at the Lubyanka, where he was officially in charge with the rank of major-general, arrived in Poland at the Ostashkov Camp near the Katyn Forest. A specially built soundproof hut was built for him and his two assistants, the brothers Vasily and Ivan Zhigarev. To protect his uniform from the blood, he wore a leather butcher’s apron and a cap, and then proceeded to shoot Poles in the back of the head at the steady rate of 250 a night, for a month of nights—probably committing more individual killings than any other man in history.

Maté The moon was simply dying to tread the earth. She wanted to sample the fruit and to bathe in some river. Thanks to the clouds, she was able to come down. From sunset until dawn, clouds covered the sky so that no one could see the moon was missing. Nighttime on the earth was marvelous. The moon strolled through the forest of the high Paranà, caught mysterious aromas and flavors, and had a long swim in the river. Twice an old peasant rescued her. When the jaguar was about to sink his teeth into the moon’s neck, the old man cut the beasts throat with his knife; and when the moon got hungry, he took her to his house. “We offer you our poverty,” said the peasant’s wife, and gave her some corn tortillas. On the next night the moon looked down from the sky at her friends’ house. The old peasant had built his hut in a forest clearing very far from the villages. He lived there like an exile with his wife and daughter. The moon found that the house had nothing left in it to eat. The last corn tortillas had been for her. Then she turned on her brightest light and asked the clouds to shed a very special drizzle around the hut. In the morning some unknown trees had sprung up there. Amid their dark green leaves appeared white flowers. The old peasant’s daughter never died. She is the queen of the maté and goes about the world offering it to others. The tea of the maté awakens sleepers, activates the lazy, and makes brothers and sisters of people who don’t know each other. (86

January 2013 Andy’s Message   Hi Young, I’m home after two weeks in Tasmania. My rowing team was the runner-up at the Lindisfarne annual rowing competition. Since you were so forthright with your OBSS experiences, I’ll reciprocate with a tale of my own from the Philippines.☺               The Canadian GLBT rowing club had organised a fun excursion to Palawan Island back in 1977. This remote island was filled with an abundance of wildlife, forested mountains and beautiful pristine beaches.               It is rated by the National Geographic Traveller magazine as the best island destination in East and South-East Asia and ranked the thirteenth-best island in the world. In those days, this locale was vastly uninhabited, except by a handful of residents who were fishermen or local business owners.               We stayed in a series of huts, built above the ocean on stilts. These did not have shower or toilet facilities; lodgers had to wade through knee-deep waters or swim to shore to do their business. This place was a marvellous retreat for self-discovery and rejuvenation. I was glad I didn’t have to room with my travelling buddies and had a hut to myself.               I had a great time frolicking on the clear aquiline waters where virgin corals and unperturbed sea-life thrived without tourist intrusions. When we travelled into Lungsodng Puerto Princesa (City of Puerto Princesa) for food and a shower, the locals gawked at us - six Caucasian men and two women - as if we had descended from another planet. For a few pesos, a family-run eatery agreed to let us use their outdoor shower facility. A waist-high wooden wall, loosely constructed, separated the bather from a forest at the rear of the house. In the midst of my shower, I noticed a local adolescent peeping from behind a tree in the woods. I pretended not to notice as he watched me lathe and played with himself. I was turned on by this lascivious display of sexual gratification. The further I soaped, the more aroused I became. Through the gaps of the wooden planks, the boy caught glimpses of my erection – like a peep show in a sex shop, I titillated the teenager. His eyes were glued to my every move, so much so that he wasn’t aware that his friend had creeped up from behind. When he felt an extra hand on his throbbing hardness, he let out a yelp of astonishment. Before long, the boys were masturbating each other. They stroked one another without mortification, as if they had done this before, while watching my exhibitionistic performance carefully. This concupiscent carnality excited me tremendously. Unfortunately, my imminent release was punctured by a fellow member hollering for me to vacate the space for his turn, since I’d been showering for quite a while. I finished my performance with an anticlimactic final, leaving the boys to their own devices. But this was not the end of our chance encounter. There is more to ‘cum’ in my next correspondence!               Much love and kisses,               Andy

January 2013 Continuation of Andy’s Message (part one)   Young,               You must be eager to find out what transpired after my exhibitionistic shower episode at that homey eatery.☺               As our group browsed one of Princesa City’s outdoor markets, I was stalked by the two forest boys. They trailed us at a distance, only making appearances when they thought I wasn’t looking. LOL!               Before long, those two had edged up next to me as I was looking at souvenirs for friends. Since I towered over them in height and build, they gawked at me as if at an alien. Their petite stature measured to my waist when they stood next to me.               As it was customary for street vendors to haggle over prices with their clients, I asked the boys if they would bargain on my behalf. They agreed. Although Taer, the older of the two, had a knack for bargaining, his chum Anak was a master of haggling. The both of them would drag me away from the stall in question, if the vendor did not agree to their offer. By harrying away, the stall keeper would often beckon our return, thus sealing the deal we offered.               Even though the duo could only communicate in broken English, it did not deter my rowing pals from soliciting their bargaining services. We treated the boys to a scrumptious dinner at an outdoor eatery they recommended towards the end of our shopping spree. Throughout our excursion, they seized every opportunity to brush against me – a trait I found adorable.☺               I invited them for a nightcap at my lodging after a jovial dinner. Quick to jump at that suggestion, they headed back to my hut with me. Before I knew it, we were frolicking naked in the ocean below my chamber. You guessed it, one thing led to another…               To be continued. LOL!

Felke realized that prescribing herbal teas, homeopathic remedies, diet and water applications was not sufficient. Inspired by the examples of Rikli and Just, he envisioned a therapeutic setting close to nature where patients could escape their accustomed environments and enjoy the benefits of light, air, sun and healthful food. Surprisingly, the residents of the small rural town of Repelen immediately warmed to their new pastor's idea. A delegation undertook the arduous and costly journey to the Hartz mountains to inspect Just's Jungborn. This visit resulted in the formation of the Repelen Jungborn Society, Ltd., with eighty-one associates, mostly members of a local homeopathic lay society. With a capital of 50,000 goldmark, quite a high sum, the group purchased sixty acres of land, which included a forested area and a dead channel of the Rhine abounding in fish. Two large light and air parks, one for women and the other for men, were created and surrounded with high wooden fences. Naked patients took light, air, water and loam baths and engaged in gymnastics twice a day. Felke himself often directed the male patients. Inside the two parks approximately 50 air huts with two or four rooms each were erected. To guarantee maximum access to fresh air they had no doors or windows, only curtains for privacy. An open wooden hall in the center of the park was used for walking during the day, for gymnastics during bad weather and for sleeping on straw mats at night. In the beginning the spa offered friction sitz baths in flat zinc tubs as the only cold water application. Felke also took up Just's earth-and-sand bath, but it was not until he introduced the loam bath in 1912 that he gained fame as the "loam pastor.

You were right,” Reacher said. “Most of the things you’ve said are correct. A couple of inaccuracies, but we spread a little disinformation here and there.” “What are you talking about?” Ray asked. Reacher lowered his voice to a whisper. “I’m World Army,” he said. “Commander of the advance party. I’ve got five thousand UN troops in the forest. Russians, mostly, a few Chinese. We’ve been watching you on the satellite surveillance. Right now, we’ve got an X-ray camera on this hut. There’s a laser beam pointed at your head. Part of the SDI technology.” “You’re kidding,” Ray said. Reacher shook his head. Deadly serious. “You were right about the microchips,” he said. “Look at this.” He stood up slowly and pulled his shirt up to his chest. Turned slightly so Ray could see the huge scar on his stomach. “Bigger than the modern ones,” he said. “The latest ones go in with no mess at all. The ones we put in the babies? But these old ones work just the same. The satellites know where I am at all times, like you said. You start to pull that trigger, the laser blows your head off.” Ray’s eyes were burning. He looked away from Reacher’s scar and glanced nervously up at the roof. “Suis pas américain,” Reacher said. “Suis soldat français, agent du gouvernement mondial depuis plusieurs années, parti en mission clandestine il y a deux mois. Il faut évaluer l’élément de risque que votre bande représente par ici.” He spoke as fast as he could and ended up sounding exactly like an educated Parisian woman. Exactly like he recalled his dead mother sounding. Ray nodded slowly.

Lav and Kush must have conspired and taken the manuscript from our hut when I was busy elsewhere. They must have practised singing it in secret. They must have decided to perform it in my honour, risking the anger of their guru as well as their new-found father to tell the world my story.

So we may say that the Zoryas can all appear identical, but one has a malicious streak, and another is not a “biological” daughter of the Sea King at all, but a sister of the Sun. This contradicts the Nart Sagas, which portray Zerasha as a daughter of Dobettyr the Sea God. This could be an attempt to reconcile a celestial Balto-Slavic genealogy with an Iranian one, where the maiden was said to be the daughter of the Sea God. If she is a half-sister of the other Zoryas, then who is her mother? It’s probably in Romania where the parentage is most clear: The mother of the Woods is the mother of Zorila (Dawn), Murgila (Dusk), and Miazanoapte (Midnight).81 This “Mother of the Woods” or Mamapadurei is a figure of Romanian folklore who lives in a forest, in a hut that revolves on fowl’s legs, and a fence stuck full of skulls. She kidnaps children, and generally corresponds to Baba Yaga.

When I say that intellectual life cultivates our aspirations, I do not mean that it expands career choices, although of course it may do that. We may discover a desire to be a firefighter or a forest ranger through exercising the love of learning. We may decide to leave everything to live in a poor hut outside the village, growing vegetables, praying, and offering spiritual advice when asked. But human aspiration is deeper in range and broader in scope than our outward life. We aspire to ways of being: to be wise, or kind; to be vast in understanding, steadfast in truth, humble in success, witty in adversity. Albert Schweitzer, who left a brilliant career in divinity and music to provide medical care to the poor in Africa, pointed out that not everyone has the opportunity to make such a dramatic and costly choice.27 But anyone furnished with the basic necessities of life can aspire to the splendor of humanity, even if his or her individual splendor is not widely known or recognized

I’m reminded of a dream that the aunt of a friend of mine had; the woman’s name is Cleo and she grew up in Kansas during the Great Depression. In the dream, she is lifted to Heaven when just a child. There, she is greeted by an angel who says, “Take my hand and I will show you to your new home.” The angel and Cleo stroll through Heaven’s shining streets, more radiant than anything the small and nervous girl had seen. However, instead of stopping before one of the lovely houses, they keep walking, then walking some more. The lights begin to dim, the houses are smaller now and the streets not so smooth. Finally, they arrive at a tiny hut near the edge of a dense forest with just enough light to see. Cleo asks, “Is this my new home?” The angel replies, “I’m afraid so; you were just barely good enough to get in.

And what, Ananda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and established mindfulness in front of him, just mindful he breathes in, mindful he breathes out. “Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.

I await my time. I sit, I cook, I spin, with downcast eyes I am silent and let him speak. This is fine. I await my time. Everything is a strategy. This is the wisdom of the spider. Silently, silently spin. Let the fly buzz. Before I ate her and put on her skin I lay across the stove in my hut, the hut standing on a chicken leg, and I waited, and they came to me, and became my food, and in the end she came too, the one I wanted, and instead of swallowing her I dived inside and let her swallow me. It doesn’t matter what it looks like! I ate her even as I allowed her to eat me. It’s a special digestive trick: a reverse takeover of the feeder by the fed. And so farewell, chicken-legged hut in the forest! Goodbye forever, foul Russian smell! Now am I perfumed and clothed in beauty, my eyes behind her eyes, my teeth behind her teeth. Everything she does is false, every word a lie, because here I am inside her, pulling her strings, casting the web of her words and deeds around the little fly, the old fool. He believes she loves him! Ha ha ha ha ha! Cackle, cackle! That’s a good one, that is. (...) I conceal this voice deep inside myself, so deep that she, myself, can convince herself she cannot hear it, that it is not her truest voice. At the level of the skin, of the tongue, a different voice speaks, and she tells herself a different story, in which she is virtuous and her deeds are justified, both absolutely, by moral standards, and empirically, by the events around her. By him, the old one, the king in the golden house, who he is, how he treats her, what his faults are. But there it is, the deep voice speaking, commanding her at the deepest level, the level of the molecules of instruction, twined into the four helical amino acids of her being, which is also mine. It is who I is. It is who she am.

Sumitra helped her get up, and they proceeded ahead, finally reaching the hut. At the door, they heard Rama telling Bharata: “You cannot blame Our father for what has happened to Me nor can you blame mother Keikeyi. Neither can you blame yourself for all this. Destiny alone is solely responsible for everything in this world. Human beings are pawns at the hands of higher powers. My forest life, too, is destined by higher powers, Daiva (the hands of God). As far as the death of Our father is concerned, it is the act of time, kala kritha. When both destiny and time are not in Our hands, what purpose does blaming anyone serve? When tiny humans set certain expectations from life and the higher powers that control both destiny and time have contrary plans, there is a disturbance. The disturbance is never in the plans of higher powers but always in our mental expectations. The frustrated human tends to thrust the blame for his failed hopes on people who are just instruments of destiny and time. Bharata, don’t blame your holy mother because of the frustration of your expectations. And definitely don’t blame our respectable father for what has happened to Me. They are absolutely free to give any instruction for the welfare of their children. A son should neither analyze the orders of his parents nor criticize them. But more than anything else, never blame yourself. Align your expectations with higher plans. 16 Don’t ask Me to commit the sin of disobedience to My parents by returning to the kingdom.

Heidegger’s word Sein (being) cannot be easily defined, because what it refers to is not like other categories or qualities. It certainly is not an object of any kind. Nor is it an ordinary shared feature of objects. You can teach someone what a ‘building’ is by pointing to a lot of different structures from grass huts to skyscrapers; it may take a while but eventually they will get it. But you could go on forever pointing out huts, meals, animals, forest paths, church portals, festive atmospheres, and looming thunderclouds, saying each time, ‘Look: being!’, and your interlocutor is likely to become more and more puzzled. Heidegger sums this up by saying that Being is not itself a being. That is, it is not a defined or delineated entity of any kind. He distinguishes between the German word Seiende, which can refer to any individual entity, such as a mouse or a church door, and Sein, which means the Being that such particular beings have. (In English, one way of signalling the distinction is by using the capital ‘B’ for the latter.) He calls it the ‘ontological difference’ — from ‘ontology’, the study of what is. It is not an easy distinction to keep clear in one’s mind, but the ontological difference between Being and beings is extremely important to Heidegger. If we get confused between the two, we fall into errors — for example, settling down to study some science of particular entities, such as psychology or even cosmology, while thinking that we are studying Being itself.

In that room, with his family, he would sometimes imagine a different room, a fuller family. He would imagine so hard that at times he thought he could see them. Sometimes in a hut in Africa, a patriarch holding a machete; sometimes outside in a forest of palm trees, a crowd watching a young woman carrying a bucket on her head; sometimes in a cramped apartment with too many kids, or a small, failing farm, around a burning tree or in a classroom. He would see these things while his grandmother prayed and sang, prayed and sang, and he would want so badly for all the people he made up in his head to be there in that room, with him.

A Lover's Call XXVII Where are you, my beloved? Are you in that little Paradise, watering the flowers who look upon you As infants look upon the breast of their mothers? Or are you in your chamber where the shrine of Virtue has been placed in your honor, and upon Which you offer my heart and soul as sacrifice? Or amongst the books, seeking human knowledge, While you are replete with heavenly wisdom? Oh companion of my soul, where are you? Are you Praying in the temple? Or calling Nature in the Field, haven of your dreams? Are you in the huts of the poor, consoling the Broken-hearted with the sweetness of your soul, and Filling their hands with your bounty? You are God's spirit everywhere; You are stronger than the ages. Do you have memory of the day we met, when the halo of You spirit surrounded us, and the Angels of Love Floated about, singing the praise of the soul's deed? Do you recollect our sitting in the shade of the Branches, sheltering ourselves from Humanity, as the ribs Protect the divine secret of the heart from injury? Remember you the trails and forest we walked, with hands Joined, and our heads leaning against each other, as if We were hiding ourselves within ourselves? Recall you the hour I bade you farewell, And the Maritime kiss you placed on my lips? That kiss taught me that joining of lips in Love Reveals heavenly secrets which the tongue cannot utter! That kiss was introduction to a great sigh, Like the Almighty's breath that turned earth into man. That sigh led my way into the spiritual world, Announcing the glory of my soul; and there It shall perpetuate until again we meet. I remember when you kissed me and kissed me, With tears coursing your cheeks, and you said, "Earthly bodies must often separate for earthly purpose, And must live apart impelled by worldly intent. "But the spirit remains joined safely in the hands of Love, until death arrives and takes joined souls to God. "Go, my beloved; Love has chosen you her delegate; Over her, for she is Beauty who offers to her follower The cup of the sweetness of life. As for my own empty arms, your love shall remain my Comforting groom; your memory, my Eternal wedding." Where are you now, my other self? Are you awake in The silence of the night? Let the clean breeze convey To you my heart's every beat and affection. Are you fondling my face in your memory? That image Is no longer my own, for Sorrow has dropped his Shadow on my happy countenance of the past. Sobs have withered my eyes which reflected your beauty And dried my lips which you sweetened with kisses. Where are you, my beloved? Do you hear my weeping From beyond the ocean? Do you understand my need? Do you know the greatness of my patience? Is there any spirit in the air capable of conveying To you the breath of this dying youth? Is there any Secret communication between angels that will carry to You my complaint? Where are you, my beautiful star? The obscurity of life Has cast me upon its bosom; sorrow has conquered me. Sail your smile into the air; it will reach and enliven me! Breathe your fragrance into the air; it will sustain me! Where are you, me beloved? Oh, how great is Love! And how little am I!

TRAIL DESCRIPTION Begin Segment 8 on the west side of CO Hwy 91 (no parking) at mile 0.0 (9,820). Camping is prohibited the next 4 miles. The trail enters the forest southwest and follows a few switchbacks uphill as it skirts the golf course, crosses a bridge, and passes under a power line. The CT then heads northwest and traverses ski runs, goes under a ski lift, and passes nearest the Copper Mountain Resort at mile 1.6 (9,768). There are restaurants, sporting goods shops, and some grocery shopping at the base of the ski hill. The trail passes underneath the American Eagle Ski Lift and then becomes single-track at mile 2.1 (9,988), following a few roundabout switchbacks up the hill. There are two streams ahead, followed by great views of the Tenmile Range. At mile 3.4 (10,345), bear sharply to the right and leave the horse trail the CT was following. A cross-country ski trail merges from the left at mile 5.0 (10,519), but the CT continues straight ahead. At mile 5.2 (10,480), pass Jacque Creek, immediately followed by Guller Creek. There is a campsite just up the hill between the two. Continue upstream along Guller Creek following an elongated meadow to mile 6.2 (10,854) for additional camping and water. Janet’s Cabin, a popular ski hut, comes into view as the trail climbs out of the canyon.

The word hytte can too-simply be translated as "hut," but it holds a more vaulted status in Norway than the English word implies. A quarter of the population own such hytte. They are usually buried in the forest or up above the treeline, and offer Norwegians a place of escape from their lives down in the valleys. Sometimes the huts are located so close to the main residence that it doesn't seem to make sense that someone would abandon the comforts of home for a woodstove-heated, out-housed cabin. But that is exactly the point. This change of gears toward a simpler life, where tasks like boiling water on the woodstove or chopping wood with an ax, that might take only minutes with the help of more advanced technology, may fill the day in your wilderness retreat. These places are sacred to their owners, because they make a balance of the old world and the new.

It is there from the moment I smell the tussock, the forest, the heat of the sun on rocks. And it's there in the smell of blood, sweat and mud ingrained in my jersey as I fall asleep using it as a pillow in a mountain hut, under a heaven studded with glittering stars.

The clouds hang heavy, like wet wool, and stars start to appear through the trees like large, shining stones at the bottom of a river. The temperature has fallen with the sun and Lauren hugs her padded arms to her padded body. ‘It’s already dark. Come on,’ he says. ‘I’ve got homework to do.’ The thought of school tomorrow sits in her stomach. They gather various belongings and treasures scattered around the camp – some plastic binoculars, a handmade catapult, a rusty teapot, a length of rope – and put them inside the hut. They argue about whether to take home the packet of bourbons that have been stolen from Billy’s larder, before deciding to leave it in the supply tin, half buried in the frozen ground. They walk back down the looping path, banked by snow-laden ferns, towards Clavanmore. She likes Billy walking beside her like this, in his Aberdeen beanie. He’s like a big brother, but with a better face and hair. Lauren rolls the silver ring between her index finger and thumb, in her pocket. Darkness seeps into the forest and the white snow fades to a dark grey, then darker still, until the world is black.

The witch has a green face and a fleet of flying monkeys. She wears scarves and leather and lace. She lives in Africa; on the island of Aeaea; in a tower; in a chicken-leg hut; in Peoria, Illinois. She lurks in the forests of fairy tales, in the gilded frames of paintings, in the plotlines of sitcoms and YA novels, and between the bars of ghostly blues songs. She is solitary. She comes in threes. She’s a member of a coven. Sometimes she’s a he. She is stunning, she is hideous, she is insidious, she is ubiquitous. She is our downfall. She is our deliverance.

The key to survival is to not give up. You have to fight for your life. You have to have hope. If you let go of hope, it’s over. Giving up is dying quietly with your hands bound in a hut where the man who tied you up threw you. Hope is kicking your way out and running ten miles across snow and forest against all odds.

The Pygmies also deplored as superstitious nonsense the Negroes’ magico-religious figurines and other so-called fetishes. They would take an equally dim view of churchly huts adorned with doll-like statues of Jesus and Mary. This would be regarded as idol worship by the Ituri Forest Pygmies, who believe that the divine power of the universe cannot be confined within material bounds.

However, since the early 1930s, new-home construction had been somewhat stalled, first due to the economic effects of the Depression and then due to the war, a period when many homebuilders were contracted to meet emergency military housing needs. The lack of immediately available housing forced families to double up and, occasionally, to take more extreme measures. In 1947, two years after the war’s end, some 500,000 families were still occupying Quonset huts or other temporary housing. In Chicago, 250 families took up residence in former trolley cars that had been converted into living quarters. In Omaha, one newspaper advertisement declared: “Big Ice Box, 7x17 feet, could be fixed up to live in.

Indians walk softly and hurt the landscape hardly more than the birds and squirrels, and their brush and bark huts last hardly longer than those of wood rats, while their more enduring monuments, excepting those wrought on the forests by the fires they made to improve their hunting grounds, vanish in a few centuries. How different are most of those of the white man, especially on the lower gold region—roads blasted in the solid rock, wild streams dammed and tamed and turned out of their channels and led along the sides of cañons and valleys to work in mines like slaves. Crossing from ridge to ridge, high in the air, on long straddling trestles as if flowing on stilts, or down and up across valleys and hills, imprisoned in iron pipes to strike and wash away hills and miles of the skin of the mountain's face, riddling, stripping every gold gully and flat. These are the white man's marks made in a few feverish years, to say nothing of mills, fields, villages, scattered hundreds of miles along the flank of the Range. Long will it be ere these marks are effaced, though Nature is doing what she