Spin A Yarn Quotes

When it comes to life, we spin our own yarn, and where we end up is really, in fact, where we always intended to be.

100 years ago, buying something you could make was considered wasteful; now making something you could buy is considered wasteful. I am not convinced this is a step in the right direction.

I found myself taking more risks, because failure had a second life — it could spin a yarn. There was an agency in the retelling, in the self-deprecation and of course self-mythologizing. Memoir is how you groom yourself. Memoir is drag.

As usual, the sock yarns have no idea what is going on.

Amazing, really, to think of what a man could achieve with the simple ability to put pen to paper and spin a decent yarn.

Gramps said, 'How about a story? Spin us a yarn.

It was the custom in those days for passengers leaving for America to bring balls of yarn on deck. Relatives on the pier held the loose ends. As the "Giulia" blew its horn and moved away from the dock, a few hundred strings of yarn stretched across the water. People shouted farewells, waved furiously, held up babies for last looks they wouldn't remember. Propellers churned; handkerchiefs fluttered, and, up on deck, the balls of yarn began to spin. Red, yellow, blue, green, they untangled toward the pier, slowly at first, one revolution every ten seconds, then faster and faster as the boat picked up speed. Passengers held the yarn as long as possible, maintaining the connection to faces disappearing onshore. But finally, one by one, the balls ran out. The strings of yarn flew free, rising on the breeze.

So. The Erlking brought a mortal to the castle and locked her up. A bunch of straw, a spinning wheel. Easy enough to guess what he wants.” “Indeed. He wants some straw baskets for storing all the yarn that’s going to be spun on this wheel. I think he means to take up knitting.” “He does need a hobby,” said the boy. “One can only go around kidnapping people and butchering magical creatures for so many centuries before it gets tiresome.

The yarns of seamen have a direct simplicity, the whole meaning of which lies within the shell of a cracked nut. But Marlow was not typical (if his propensity to spin yarns be excepted), and to him the meaning of an episode was not inside like a kernel but outside, enveloping the tale which brought it out only as a glow brings out a haze, in the likeness of one of these misty halos that sometimes are made visible by the spectral illumination of moonshine.

I happen to know that history is nothing but a spin and metaphor, which is what all yarns are made up of, when you strip them down to the underlay. And what makes a hit or a myth, of course, is how that story is told, and by whom.

A plain sock by itself is terribly boring, but it could score points by having a clever stitch pattern, or maybe by being made out of a very beautiful yarn that's an enchantment to work with. (Sadly, it is still infuriatingly true that being beautiful without being clever is almost worth more points than being clever without being beautiful, but such are the rules of life and knitting-they are cruel, but there anyway).

True love, selfless and deep as the oceans in their most fathomless depths." Orlando let the glove run along the thread, which glistened like a ray of sunlight. "But I fear this one is not meant for me. This kind of thread is not spun in mere days." He let his hand drop, and the gold disappeared as though it really had been nothing but a ray of sunlight. "The Golden Yarn… or the inseverable bond, as it is also called. As inseverable as the threads of fate. And there is only one who can spin them and who can cut them.

We're the only species that invents all of this stuff to make our lives easier-like a car so that we don't need to walk-then invents something else to take the place of it, like running on a treadmill.

I think my personal minimum score for anything I'm thinking about doing--knitting or not--is about a seven on the interest scale. If something's scoring a five, like a movie, then I need to add at least two points of knitting to do it for me to be able to hang in. If it's something gripping, like a conversation with a charming and entertaining friend, I may not need to add much knitting at all. If my friend scores a nine, I might only toss in a plain sock, with no patterning or anything, just round and round on autopilot while we visit. (I can only think of one thing I do with another person that really has no room to add any sort of knitting to, but let's not discuss it here.)

A spinning stash is much more complex than a knitting stash. It is like the first mother goddess. Everything comes from it, and nothing happens without it. You can't have yarn without the fiber. (From the essay 'Spinning Stash')

I birth babies, I end lives. I dance it out. I wear the white hat. I operate. I gladiate. I exonerate. I spin yarns and tell tall tales and sit around the campfire. I wrap myself in fiction. Fiction is my job. Fiction is it. Fiction is everything. Fiction is my jam.

I can’t sew, but I can spin one helluva yarn.

There's not much point in spinning a yarn if your audience keeps losing the thread.

This old woman can spin a yarn. She puts her whole body in it.

I'm making a statement about conformity." For or against?" That's for the viewer to decide. I'm an artist, not a preacher." Agnes Phiffer & Osbert Monk in The Grub-and-Stakers Spin a Yarn

The Days can spin yarns that seem so real that if one of them told you a tale about a blizzard, you’d get frostbite even if you were standing in your kitchen on the hottest day of the year.

I make up characters. I create whole worlds in my head. I add words to the lexicon of daily conversation—maybe you talk about your vajayjay and tell your friend that someone at work got Poped because of my shows. I birth babies, I end lives. I dance it out. I wear the white hat. I operate. I gladiate. I exonerate. I spin yarns and tell tall tales and sit around the campfire. I wrap myself in fiction. Fiction is my job. Fiction is it. Fiction is everything. Fiction is my jam.

Because it’s a fucking spider. Those fuckers are assholes. And they can kill. And there’s nothing normal about an animal that spins fucking yarn out its ass and catches other animals in its ass-yarn so it can fucking suck their blood out. That’s wrong.

Plan A to Terminate Errors and Random Nuttiness—PATTERN.

At last, after all the tale telling and all the yarn spinning, after the smoke screens and the trick mirrors and the double bluffs, I knew.

Dead" and "silent" were two words that should have made perfect sense when used together. They would have for most people I knew. But most people I knew weren't haunted.

What is the sound of one ghost laughing?" she asked forlornly. "Dead silence.

Did you know that there are $4,000 washing machines? Seriously. If a washer is $4,000 I want it to get the laundry out of my room and bring it back folded after it made me coffee told me it likes my hair.

(through tears) have you ever seen anything so BEAUTIFUL? I don’t even care if this is made up, gottie is spinning us the best yarn since Ebony Dark’ness Dementia Raven Way made her FanFiction dot Net debut

Readers, protect yourselves. Authors are selling you something - even I am. Use your heads, not your heart. If we weren't good at convincing people of emotions, spinning believable yarns, we wouldn't be writers.

The difference between her and me might be figured by that between the stately ship, cruising safe on smooth seas, with its full complement of crew, a captain gay and brave, and venturous and provident; and the life-boat, which most days of the year lies dry and solitary in an old dark boat-house, only putting to sea when the billows run high in rough weather, when cloud encounters water, when danger and death divide between them the rule of the great deep. No, the 'Louisa Bretton' never was out of harbour on such a night, and in such a scene: her crew could not conceive it; so the half-drowned life-boat man keeps his own counsel, and spins no yarns.

Those fuckers are assholes. And they can kill. And there’s nothing normal about an animal that spins fucking yarn out its ass and catches other animals in its ass-yarn so it can fucking suck their blood out. That’s wrong.

See, this is the thing about history. His story. That’s all it is. The Old Man’s version of events, which basically the rest of us are supposed to accept as the undisputed truth. Well, call me cynical, but I’ve never been one to take things on trust, and I happen to know that history is nothing but spin and metaphor, which is what all yarns are made up of, when you strip them down to the underlay. And what makes a hit or a myth, of course, is how that story is told, and by whom.

We each have old stories we make new again, the things we tell and twine from time to time. Everything we constantly connect to everything else to enter some sort of cosmic passive-aggressive buzz passing over the planet. Entirely original thoughts are as rare as the diamonds born of asteroids. There's talk about talk. For each of us has his or her own amalgam of tales rife with memories, the anecdotes and yarns we spin like rag strips shorn and woven on the tapestry loom of our own histories.

The majority of these old farts are content to crash out in a drunken stupor on the backbenches. They just want to pick up their company directorships at £200,000 a year, claim for everything they ever spend personally on expenses and make sure not to rock the boat. I have better things to do with my time than to waste it by voting a different yarn-spinning joker-in-the-pack in. Whoever's in power is not going to affect me in any way. And if you believe otherwise then you can truly nail your colours to the mast of stupidity

The Place Faidherbe had the characteristic atmosphere, the overdone décor, the floral and verbal excess, of a subprefecture in southern France gone mad. The ten cars left the Place Faidherbe only to come back five minutes later, having once more completed the same circuit with their cargo of anemic Europeans, dressed in unbleached linen, fragile creatures as wobbly as melting sherbet. For weeks and years these colonials passed the same forms and faces until they were so sick of hating them that they didn’t even look at one another. The officers now and then would take their families out for a walk, paying close attention to military salutes and civilian greetings, the wives swaddled in their special sanitary napkins, the children, unbearably plump European maggots, wilted by the heat and constant diarrhea. To command, you need more than a kepi; you also need troops. In the climate of Fort-Gono the European cadres melted faster than butter. A battalion was like a lump of sugar in your coffee; the longer you looked the less you saw. Most of the white conscripts were permanently in the hospital, sleeping off their malaria, riddled with parasites made to order fo every nook and cranny of the body, whole squads stretched out flat between cigarettes and flies, masturbating under moldy sheets, spinning endless yarns between fits of painstakingly provoked and coddled fever.

And thus far it was a life: in the void. Wragby was there, the servants . . . but spectral, not really existing. Connie went for walks in the park, and in the woods that joined the park, and enjoyed the solitude and the mystery, kicked the brown leaves of autumn, and picked the primroses of spring. But it was all a dream; or rather it was the simulacrum of reality. The oak-leaves were to her like oak-leaves seen ruffling in a mirror, she herself was a figure somebody had read about, picking primroses that were only shadows or memories, or words. No substance to her or anything . . . no touch, no contact! Only this life with Clifford, this endless spinning of webs of yarn, of the minutiae of consciousness, these stories Sir Malcolm said there was nothing in, and they wouldn't last. Why should there be anything in them, why should they last? Sufficient unto the day is the evil thereof. Sufficient unto the moment is the appearance of reality.

I replied that I did not quite know what my ailment had been, but that I had certainly suffered a good deal especially in mind. Further, on this subject, I did not consider it advisable to dwell, for the details of what I had undergone belonged to a portion of my existence in which I never expected my godmother to take a share. Into what a new region would such a confidence have led that hale, serene nature! The difference between her and me might be figured by that between the stately ship cruising safe on smooth seas, with its full complement of crew, a captain gay and brave, and venturous and provident; and the life-boat, which most days of the year lies dry and solitary in an old, dark boat-house, only putting to sea when the billows run high in rough weather, when cloud encounters water, when danger and death divide between them the rule of the great deep. No, the "Louisa Bretton" never was out of harbour on such a night, and in such a scene: her crew could not conceive it; so the half-drowned life-boat man keeps his own counsel, and spins no yarns.

Viking Age sail 100 meters square took 154 kilometers (60 miles) of yarn. Working eight hours a day with a heavy spindle whorl to produce relatively coarse yarn, a spinner would toil 385 days to make enough for the sail. Plucking the sheep and preparing the wool for spinning required another 600 days. From start to finish, Viking sails took longer to make than the ships they powered.

Around this time, a young man named Samuel Slater slipped through the tight protective net thrown by British authorities around their textile business. As a former apprentice to Sir Richard Arkwright, Slater had sworn that he would never reveal his boss’s trade secrets. Flouting this pledge, he sailed to New York and made contact with Moses Brown, a Rhode Island Quaker. Under Slater’s supervision, Brown financed a spinning mill in Rhode Island that replicated Arkwright’s mill. Hamilton received detailed reports of this triumph, and pretty soon milldams proliferated on New England’s rivers. With patriotic pride, Brown predicted to Hamilton that “mills and machines may be erected in different places, in one year, to make all the cotton yarn that may be wanted in the United States.” 29 Hamilton

There I was out in the barn playing midwife to a pregnant mare. I remember sitting there, spinning yarn in the light of a little oil lamp, a city girl who knew nothing about farming, sitting on the deel beside that mother in pain, already beginning the birthing process. All around me there was darkness and perfect silence, except for the mother's pain. It was as if the war didn't exist in those hours.

We identify with the inner system that takes the crazy chaos of life and spins out of it seemingly logical and consistent yarns. It doesn’t matter that the plot is full of lies and lacunas, and is rewritten again and again, so that today’s story flatly contradicts yesterday’s. The important thing is that we always retain the feeling that we have a single unchanging identity from birth to death (and perhaps even beyond).

I like to see the long line we each leave behind, and I sometimes imagine my whole life that way, as though each step was a stitch, as though I was a needle leaving a trail of thread that sewed together the world as I went by, crisscrossing others' paths, quilting it all together in some way that matters even though it can hardly be traced. A meandering line sutures together the world in some new way, as though walking was sewing and sewing was telling a story and that story was your life. A thread now most often means a line of conversation via e-mail or other electronic means, but thread must have been an even more compelling metaphor when most people witnessed or did the women's work that is spinning. It is a mesmerizing art, the spindle revolving below the strong thread that the fingers twist out of the mass of fiber held on an arm or a distaff. The gesture turns the cloudy mass of fiber into lines with which the world can be tied together. Likewise the spinning wheel turns, cyclical time revolving to draw out the linear time of a thread. The verb to spin first meant just this act of making, then evolved to mean anything turning rapidly, and then it came to mean telling a tale. Strands a few inches long twine together into a thread or yarn that can go forever, like words becoming stories. The fairy-tale heroines spin cobwebs, straw, nettles into whatever is necessary to survive. Scheherazade forestalls her death by telling a story that is like a thread that cannot be cut; she keeps spinning and spinning, incorporating new fragments, characters, incidents, into her unbroken, unbreakable narrative thread. Penelope at the other end of the treasury of stories prevents her wedding to any one of her suitors by unweaving at night what she weaves by day on her father-in-law's funeral garment. By spinning, weaving, and unraveling, these women master time itself, and though master is a masculine word, this mastery is feminine.

And this also,” said Marlow suddenly, “has been one of the dark places of the earth.” He was the only man of us who still “followed the sea.” The worst that could be said of him was that he did not represent his class. He was a seaman, but he was a wanderer, too, while most seamen lead, if one may so express it, a sedentary life. Their minds are of the stay-at-home order, and their home is always with them—the ship; and so is their country—the sea. One ship is very much like another, and the sea is always the same. In the immutability of their surroundings the foreign shores, the foreign faces, the changing immensity of life, glide past, veiled not by a sense of mystery but by a slightly disdainful ignorance; for there is nothing mysterious to a seaman unless it be the sea itself, which is the mistress of his existence and as inscrutable as destiny. For the rest, after his hours of work, a casual stroll or a casual spree on shore suffices to unfold for him the secret of a whole continent, and generally he finds the secret not worth knowing. The yarns of seamen have a direct simplicity, the whole meaning of which lies within the shell of a cracked nut. But Marlow was not typical (if his propensity to spin yarns be excepted), and to him the meaning of an episode was not inside like a kernel but outside, enveloping the tale which brought it out only as a glow brings out a haze, in the likeness of one of these misty halos that sometimes are made visible by the spectral illumination of moonshine.

It comes down to what is language? Up to now, until this age of mass literacy, language has been something spoken. In utterance there’s a minimum of slowness. In trying to treat words as chisel strokes, you run the risk of losing the quality of utterance, the rhythm of utterance, the happiness. A phrase out of Mark Twain—he describes a raft hitting a bridge and says that it “went all to smash and scatteration like a box of matches struck by lightning.” The beauty of “scatteration” could only have occurred to a talkative man, a man who had been brought up among people who were talking and who loved to talk himself. I’m aware myself of a certain dryness of this reservoir, this backlog of spoken talk. A Romanian once said to me that Americans are always telling stories. I’m not sure this is as true as it once was. Where we once used to spin yarns, now we sit in front of the tv and receive pictures. I’m not sure the younger generation even knows how to gossip. But, as for a writer, if he has something to tell, he should perhaps type it almost as fast as he could talk it. We must look to the organic world, not the inorganic world, for metaphors; and just as the organic world has periods of repose and periods of great speed and exercise, so I think the writer’s process should be organically varied. But there’s a kind of tautness that you should feel within yourself no matter how slow or fast you’re spinning out the reel.

Most of us identify with our narrating self. When we say ‘I’, we mean the story in our head, not the onrushing stream of experiences we undergo. We identify with the inner system that takes the crazy chaos of life and spins out of it seemingly logical and consistent yarns. It doesn’t matter that the plot is full of lies and lacunas, and is rewritten again and again, so that today’s story contradicts yesterday’s. The important thing is that we always retain the feeling that we have a single unchanging identity from birth to death (and perhaps even beyond). This gives rise to the questionable liberal belief that I am an individual, and that I possess a clear and consistent inner voice that provides meaning to the universe.

Yet once we are done nodding earnestly at Whitehead and Latour, what do we do? We return to our libraries and our word processors. We refine our diction and insert more endnotes. We apply "rigor," the scholarly version of Tinker Bell's fairy dust, in adequate quantities to stave off interest while cheating death. For too long, being "radical" in philosophy has meant writing and talking incessantly, theorizing ideas so big that they can never be concretized but only marked with threatening definite articles ("the political," "the other," "the neighbor," "the animal"). For too long, philosophers have spun waste like a goldfish's sphincter, rather than spinning yarn like a charka. Whether or not the real radical philosophers march or protest or run for office in addition to writing inscrutable tomes - this is a question we can, perhaps, leave aside. Real radicals, we might conclude, make things.

I am not Seamus, who tacks emotions to the outside of his skin and whose words charge from his mouth on horseback. No one sees through me, except Xavier, and he does so not because I choose to give him access but because he knows himself. I will have to offer myself to Seamus, if I want something 'more' with him. Part of me can't believe I'd contemplate it, even for a moment. What do I have in common with an oversized, yarn-spinning, bread-mauling, divorced deliveryman attached to a seven-year-old? The rest of me doesn't know if I remember how to be close to another person. I practice mimicry, a Viceroy butterfly masquerading as a Monarch, a Superb Lyrebird echoing the calls of everything from chickadees to chain saws. I practice stories of my past, telling this sad memory or that scary one, and people feel I'm confiding in them because the words touch their deepest wounds, not because the tales hold any emotional resonance for me. My intimacies, the ones that have become my Sisyphus stones, long-term romantic relationships, the college one, ended with the nice young man shocked when I said I didn't love him and we had nothing in common. "We've spent two years talking about everything," he said. Yes, mimicry.

Most curiously, the very scientist who, in the service of the sinful king, was the brain behind the horror of labyrinth, quite as readily can serve the purposes of freedom. But the hero-heart must be at hand. For centuries Daedahis has represented the type of the artist-scientist: that curiously disinterested, almost diabolic human phenomenon, beyond the normal bounds of social judgment, dedicated to the morals not of his time but of his art. He is the hero of the way of thought — singlehearted, courageous, and full of faith that the truth, as he finds it, shall make us free. And so now we may turn to him, as did Ariadne. The flax for the linen of his thread he has gathered from the fields of the human imagination. Centuries of husbandry, decades of diligent culling, the work of numerous hearts and hands, have gone into the hackling, sorting, and spinning of this tightly twisted yarn.Furthermore, we have not even to risk the adventure alone; for the heroes of all time have gone before us; the labyrinth is thoroughly known; we have only to follow the thread of the heropath. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; where we had thought to be alone, we shall be with all the world

Gaiman provides some additional insights via these comments in his script for chapter 5: “What I want to do here, without destroying the story as an adventure yarn, is grab the subtext and make it text, grab the metaphor and make it text; allow that we’re spinning a metafiction and see how far we can push that fact before it collapses in on itself. Which is going to be hard; good fantasy is as delicate as butterfly wings, and just as liable to crumble if improperly handled, leaving you with something that can no longer fly.

Millennial Tales" is a collection of short stories that portray our society and its happenings. Every person reacts to circumstances in a unique way and it is this display of emotions that has been the foundation for spinning yarns to weave my stories. Each of these stories is the result of my desire to reflect and comment in an interesting manner on whatever I have seen, heard, or read. All characters featured in the stories are a product of my imagination, and therefore, fictional. Any resemblance to people in real life is purely coincidental. My apologies if some sentiments have been hurt in the process. Happy reading!

One price was more predictable: As British industry became increasingly efficient at spinning cotton into yarn and weaving yarn into cloth, the price of cloth dropped dramatically decade after decade. The luxury of an occasional change of clothing became an affordable necessity for millions across the globe—industrial efficiency had turned desires into fundamental needs.

Composing a poem and creating a fabric—whether weaving or knitting--actually have a surprising amount in common, not least a lot of terms—take the word “text” itself for example. Line? Related to linen. We spin yarns in our narrative poems. Poets spend a lot of time wool-gathering.

I make up characters. I create whole worlds in my head. I add words to the lexicon of daily conversation—maybe you talk about your vajayjay and tell your friend that someone at work got Poped because of my shows. I birth babies, I end lives. I dance it out. I wear the white hat. I operate. I gladiate. I exonerate. I spin yarns and tell tall tales and sit around the campfire. I wrap myself in fiction.

For lack of a better phrase, knitting is knit together into who I am, and coming back to knitting meant coming back to myself, and myself was such a crazy place to be right then that I didn’t want to go there.

We try to live mindfully, being reverent in every aspect of our lives. We try to live like every minute is worship. Whether I’m spinning wool into yarn, or whether I’m selling cheese, the idea is to do it for God’s glory rather than my own.

It was the job of people like me to make up reasons, to spin a plausible yarn. And it’s amazing what people will believe. Heavy selling out of the Middle East was an old standby. Since no one ever had any clue what the Arabs were doing with their money or why, no story involving Arabs could ever be refuted. So if you didn’t know why the dollar was falling, you shouted out something about Arabs.

In the last week of June, the AICC met in Ahmedabad. Here, Gandhi moved a resolution making it mandatory for all Congress representatives/office-bearers to spin for at least half an hour a day except when travelling, and to send to the All India Khadi Board at least ten tolas (about 1.8 kg) of ‘even and well-twisted’ yarn every month. The resolution passed, by seventy-eight votes to seventy. Among those resolute in their opposition were Motilal Nehru and C.R. Das. The narrowness of Gandhi’s victory suggested that he no longer had complete control over the Congress.

Besides cooking, baking, cleaning, and the full-time role of wife and mother, there were cows to milk, gardens to tend, candles and soap to be made, butter to churn. As would be said, “Working butter with wooden paddles in the large wooden bowl, molding it, and cleaning the pails and utensils was as much a part of women’s work as washing dishes.” Butter was a major element of the frontier diet and making good butter was a skill in which women took particular pride. Then there was yarn to spin, wool to weave, clothes to make for large families, clothes to wash, mend, and patch. And just as the man of the house had his ax, plowshare, long rifle, and those other tools necessary for the work to be faced, so, too, did the woman of the house—knives, needles, spoons, paddles, hickory brooms, spinning wheels, and most important, the bulbous, heavy iron pots to be seen in nearly every cabin that were used more for cooking than any other item and led to countless aching backs by the end of the day.

So. It's finished." "Yes." "What did we make? What was it, in the end?" "What it always is. A handful of yarn; a little weaving and stitching; some embroidering perhaps. A few loose ends, but that's only to be expected... It's the same old story... Whatever it turns into on the way, whatever it is you originally undertake to spin or knit or weave, keep it going long enough and, in the end, my lilies, it's always a winding sheet.

Contrary to the impression left by toga party costumes, the toga was closer to the size of a bedroom than a bedsheet, about 20 square meters (24 square yards). Assuming 20 threads to the centimeter (about 130 to the inch), historian Mary Harlow calculates that a toga required about 40 kilometers (25 miles) of wool yarn—enough to reach from Central Park to Greenwich, Connecticut. Spinning that much yarn would take some nine hundred hours, or more than four months of labor, working eight hours a day, six days a week. Ignoring textiles, Harlow cautions, blinds classical scholars to some of the most important economic, political, and organizational challenges that ancient societies faced. Cloth isn’t just for clothes, after all. “Increasingly complex societies required more and more textiles,” she writes. The Roman army, for instance, was a mass consumer of textiles.… Building a fleet required long term planning as woven sails required large amounts of raw material and time to produce. The raw materials needed to be bred, pastured, shorn or grown, harvested, and processed before they reached the spinners. Textile production for both domestic and wider needs demanded time and planning.

Get to know the feel of the yarn with your fingertips. Allow its fidelity to flow through you. Be at one with the animals and the earth that have given you this gift. A happy weaver makes a happy cloth. -- Eleanor in Flower Girl A Novel

Loren held out her hand. "It's been fun listening to your stories, Mr...." The old cook smiled. "Cussler, Clive Cussler. Mighty nice to have met you, ma'am." When they were on the road again, the Pierce Arrow and its trailer smoothly rolling toward the border crossing, Pitt turned to Loren. "For a moment there, I thought the old geezer might have given me a clue to the treasure site." "You mean Yaeger's far-out translation about a river running under an island?" "It still doesn't seem geologically possible." Loren turned the rearview mirror to reapply her lipstick. "If the river flowed deep enough it might conceivably pass under the Gulf." "Maybe, but there's no way in hell to know for certain without drilling through several kilometers of hard rock." "You'll be lucky just to find your way to the treasure cavern without a major excavation." Pitt smiled as he stared at the road ahead. "He could really spin the yarns, couldn't he?" "The old cook? He certainly had an active imagination." "I'm sorry I didn't get his name." Loren settled back in the seat and gazed out her window as the dunes gave way to a tapestry of mesquite and cactus. "He told me what it was." "And?" "It was an odd name." She paused, trying to remember. Then she shrugged in defeat. "Funny thing...I've already forgotten it.

There is no sense in spinning yarns about another world, provided, of course, that we do not possess a mighty instinct which urges us to slander, belittle, and cast suspicion upon this life: in this case we should be avenging ourselves on this life with the phantasmagoria of “another,” of a “better” life.

A. W. Tozer saw entertainment creeping into the American church half a century ago when he warned: So today we have the astonishing spectacle of millions of dollars being poured into the unholy job of providing earthly entertainment for the so-called sons of heaven. Religious entertainment is in many places rapidly crowding out the serious things of God. Many churches these days have become little more than poor theaters where fifth-rate “producers” peddle their shoddy wares with the approval of evangelical leaders who can even quote a holy text in defense of their delinquency. And hardly a man dares raise his voice against it. The great god Entertainment amuses his devotees mainly by telling them stories. The love of stories, which is characteristic of childhood, has taken fast hold of the minds of the retarded saints of our day, so much so that not a few persons manage to make a comfortable living by spinning yarns and serving them up in various disguises to church people. What is natural and beautiful in a child may be shocking when it persists into adulthood, and more so when it appears in the sanctuary and seeks to pass for true religion.12 Enough already. Let’s prove A. W. Tozer wrong. Let’s raise our voices against these “fifth-rate peddlers.” Fleeting fads, worldly trends, and pastors who believe that Jesus needs help have to stop.

It measures just 9 inches in circumference, weighs only about 5 ounces, and it made of cork wound with woolen yarn, covered with two layers of cowhide, and stiched by hand precisely 216 times. It travels 60 feet 6 inches from the pitcher's mound to home--and it can cover that distance at nearly 100 miles an hour. Along the way it can be made to twist, spin, curve, wobble, rise, or fall away. The bat is made of turned ash, less than 42 inches long, not more than 2 3/4 inches in diameter. The batter has only a few thousandths of a second to decide to hit the ball. And yet the men who fail seven times out of ten are considered the game's greatest heroes. It is played everywhere. In parks and playground and prison yards. In back alleys and farmers fields. By small children and by old men. By raw amateurs and millionare professionals. It is a leisurely game that demands blinding speed. The only game where the defense has the ball. It follows the seasons, beginning each year with the fond expectancy of springtime and ending with the hard facts of autumn. Americans have played baseball for more than 200 years, while they conquered a continent, warred with one another and with enemies abroad, struggled over labor and civil rights and the meaning of freedom. At the games's heart lie mythic contradictions: a pastoral game, born in crowded cities; an exhilarating democratic sport that tolerates cheating and has excluded as many as it has included; a profoundly conservative game that sometimes manages to be years ahead of its time. It is an American odyssey that links sons and daughters to father and grandfathers. And it reflects a host of age-old American tensions: between workers and owners, scandal and reform, the individual and the collective. It is a haunted game, where each player is measured by the ghosts of those who have gone before. Most of all, it is about time and timelessness, speed and grace, failure and loss, imperishable hope, and coming home.

It is a cold December night in Kyōtō, the ancient capital of Japan. I have cycled through the darkness to Shōren-in, a small temple off the tourist trail, nestled at the foot of the Higashiyama mountains. Tonight, the temple gardens are gently illuminated, the low light spinning a mysterious yarn across the silhouetted pines and chimerical bamboo groves.

Old England to adorn, Greater is none beneath the sun, Than Oak, and Ash, and Thorn. Sing Oak, and Ash, and Thorn, good sirs, (All of a Midsummer morn!) Surely we sing of no little thing, In Oak, and Ash, and Thorn! Rudyard Kipling, ‘Oak, Ash, and Thorn’ (1906) In Rudyard Kipling’s classic Edwardian children’s book Puck of Pook’s Hill, a faery apparition casts a spell over two children by brushing a clump of oak, ash and thorn leaves across their faces. They enter a time-travelling trance in which historical figures – Romans, Domesday-era knights, feudal barons – manifest themselves and spin rambling yarns of their exploits, battles, treachery and derring-do, all of which have taken place across the very land that now forms the kids’ adventure playground. This vertical exploded view of England’s pastures is Edwardian psychogeography, designed to instil a sense of the heroic history that has cut its furrows deep in the soil, sowing the seeds of a national psyche. Ushered there by Puck’s cunning wood magic, the greenwood becomes the gateway to an idealised England where the imagination runs naked and free, until the time comes to swish the oak, ash and thorn twigs once more, awaken from the English dreaming and return to … well, in Kipling’s children’s case, no doubt a piping hot tea of crumpets and scones, lavished upon them by a servile nanny.

This woman might have been a sister of the fiberhood, but she had an impressive lack of moral fiber.

You've got it in your head that because you can heal, shit doesn't affect you... but the body has a way of spinning yarn when the mind doesn't want to own up to something, Eleven.

In this literary tour, I will devote some space—usually not a great deal—to summarizing the basic plot of each work, using most of my pages to evaluate what the author has to say about historical Jesus scholarship or New Testament research in general. Some of those authors have done their homework, and they manage to give the reader a bit of an education while spinning their yarns. Other ones don’t bother, and they wind up dishing up Sunday School platitudes, followed up with crazy rewrites of history and outlandish theories. What they finally produce is the laughable equivalent of a science fiction story positing breathable atmosphere on the moon, like Robert Bloch’s Flowers from the Moon.

For almost a thousand years an unmarried woman was known as a spinster because a woman without a husband spent her days at the wheel. Women understand spinning. Even noblewomen, who want for nothing material, would spin. To the uninitiated, it might appear that we are simply producing yarn, but much more happens when we spin. Magic is awakened by the energy of creativity moving in circular motion, and it comes to see what’s happening. Sometimes it affixes itself as the yarn is wound onto the spindle.” Naturally, my