| The Hymn Fake Book - C Edition
Melody line, Lyrics and Chords [Fake Book] - Easy Hal Leonard
For voice and C instrument. Format: fakebook (spiral bound). With vocal melody, ...(+)
For voice and C instrument. Format: fakebook (spiral bound). With vocal melody, lyrics, piano accompaniment, chord names and leadsheet notation. Hymn. Series: Hal Leonard Fake Books. 494 pages. 9x12 inches. Published by Hal Leonard.
(3)$39.99 - See more - Buy onlinePre-shipment lead time: 24 hours - In Stock | | |
| Prophesies [Score and Parts] Theodore Presser Co.
Chamber Music Cello, Viola, Violin 1, Violin 2 SKU: PR.114419030 Score...(+)
Chamber Music Cello, Viola, Violin 1, Violin 2 SKU: PR.114419030 Score and Parts. Composed by Mohammed Fairouz. Sws. Score and parts. With Standard notation. 68 pages. Duration 25 minutes. Theodore Presser Company #114-41903. Published by Theodore Presser Company (PR.114419030). ISBN 9781491114124. UPC: 680160669851. 9 x 12 inches. A fascination with polycultural synergy between diverse literary textsdrives the inspiration for much of Mohammed Fairouz’s prodigiouscreative output, including instrumental music as well as vocal. Inhis profound and extensive essay preceding the score, Fairouz shedslight on how Edgar Allen Poe’s “Israfel” relates to the prophetsand prophesies of the Quran, Old Testament, and New Testament.The eight-movement quartet may be heard as a dramatic galleryof portraits and of story-telling, flourishing in a post-traditionallanguage that is at once vernacular and spiritual, Middle Easternand Western. The complete set of score and parts is included in thispublication. (See pages 2-3 of score for clear distinction of paragraphs, etc.)Prophesies, by Mohammed FairouzEdgar Allen Poe’s rendition of Israfel was the point of departure for the final movement of my previous stringquartet which is titled The Named Angels. At the opening of his poem, Poe evokes the Quran:“And the angel Israfel, whose heartstrings are a lute, and who has the sweetest voice of all God’s creatures.”This informs the first lines of the poem that, in turn, gave me the title for the final movement of The Named Angels,“Israfel’s Spell”:In Heaven a spirit doth dwell“Whose heartstrings are a lute”None sing so wildly wellAs the angel Israfel,And the giddy stars (so legends tell),Ceasing their hymns, attend the spellOf his voice, all mute.It is the end of that poem, however, that is the starting point for the current quartet, Prophesies, which concernsitself with mortal prophets rather than eternal Angelic spirits.If I could dwellWhere IsrafelHath dwelt, and he where I,He might not sing so wildly wellA mortal melody,While a bolder note than this might swellFrom my lyre within the sky.Islamic thought has asked us to look at the example of the prophets. That’s significant because of the fact thatJoseph and all the prophets were human beings with the flaws of human beings. No prophet was perfect, andIslamic tradition has never asked its followers to aspire to the example of the Angels, the perfected ones. Instead weare given the gift of our prophets. While The Named Angels drew on the motion and energy of everlasting spirits,Prophesies is a depiction of the movements within our own mortal coil.This quartet is a continuation of a long tradition of Muslim artists telling their stories and singing their songs.Many of these renditions are, in fact, figurative and (contrary to popular belief) the Quran contains no “Islamicedict” prohibiting figurative renditions of the figures described in the Old Testament, New Testament, or Quran.The majority of artists, however, have preferred eternal and abstract forms such as words and their calligraphicrepresentations, poems (Yusuf and Zuleikha or the Conference of Birds come immediately to mind), architecture,and many other non-figurative art forms to the representation of man. These cold, ancient, and everlasting shapesof unending time flourished, and the divine infinity of representing geometric forms gained favor over the placementof the explicit representation of mankind and our own likeness at the center of the universes.Adding the string quartet to these forms which express the recursive spheres of heavens and earth abstractly shouldexplain why I have chosen to render higher things through the use of music without the addition of words or anyother art-form. It is the abstract art of pure form, in which all is form and all is content, which compels me. Thisquartet should be seen as no more programmatic than the arches of the Great Mosque at Cordoba.The first movement, Yāqub (Jacob), is slow, quiet and prayerful. It evokes the patient sorrow of a slow choraledeveloping over time as it coaxes our pulse out of the ticking of a clock-like meter that defines our day-to-day livesand into a divine eternity.The second, Saleh, imagines the spirit of that desert-prophet through the use of a Liwa; the dance-sequence that hasbeen such a prevalent form of expression in the Arabian Peninsula for much of our recorded history.The third movement is titled Dawoōd, and it is emblematic of the beloved Prophet, King, and Psalmist, David.Though it has no lyrics, the movement functions as a dabkeh (an ancient dance native to the Levant) and also “sets”the opening of Psalm 100 (Make a joyful noise unto the Lord, all ye lands). This line is never set to music or sung inthe quartet but is evoked through the rhythmic shape of the violin part which imitates the phonology and rhythmof my speaking the opening line in the Hebrew and develops the contours of that line incessantly throughout themovement.3The fourth movement is an ode to Yousef (Joseph) and relates to the first movement in tempo and tone just as Josephrelates to Jacob, his father. Together, the first and fourth movements provide a sort of Lamentation and relief.Joseph had the appearance of a noble angel, but he was very much a human being. And the story of this particularprophet had tragic beginnings many years before he found himself in a position of power in Egypt. Back in his youth,still among the Israelites, Joseph experienced a series of revelations through his dreams that spoke of his impendingcareer in prophecy. He confided his dreams to his father, the Prophet Jacob, who told his son of the greatness thatawaited him in his future only to have his brothers throw him into a well and leave him for dead. Joseph eventuallyfound his way from Israel to Egypt and rose out of slavery into a position of power. Meanwhile, famine engulfs Israel.Forty years pass, and back in the land of Jacob and Rachel, of Joseph’s brothers and Abraham’s tribe, Israel wasnot spared the effects of the famine. They sorely lacked Joseph’s prophecy and his vision. The Qur’an then tells usthat Jacob, sensing Joseph, sends the other brothers to Egypt instructing them to come back with food and grain.Arriving in Egypt, they unwittingly appear before Joseph. They don’t recognize their little brother who has risen toa position of might, dressed in his Egyptian regalia. They ask for the food and the grain.After some conversation, Joseph is no longer able to contain his emotion. Overcome, he reveals himself to his nowterrified brothers. He embraces them. He asks them eagerly, “How is our father?” Joseph gives them the gift of thefood and the grain that they came in search of. He relieves them from hunger and alleviates their fear. He sendsthem back with proof that he is alive, and it is this joyful proof from the miraculous hands of a prophet that bringsback the ancient Jacob’s vision after 40 years of blindness.In this story, I am struck by the fact that Joseph may not have made the decision to forgive his brothers on thespot, but that something inside the prophet’s soul found forgiveness and peace for the brothers who had so gravelywronged him at some point along his journey. I would suspect this point to have been present at Joseph’s inception,even before he had ever been wronged.This is proof, if we needed it, that Joseph’s angel-like beauty was not only physical and external, but also internalas well: Joseph possessed a profound loveliness of spirit that bound his appearance and his soul. In Joseph, formand soul are one.Time is to musicians what light is to a painter. In this way, the story of Joseph also shows us that time can affectour perception of even the most tragic wounds. In fact, the most common Arabic word for “human being” is insaan,which shares its roots with the word insaa, “to forget.” While our ability to remember is essential to how we learnabout ourselves, our capacity to “forgive and forget” may also be one of our great gifts as human beings.The fifth movement follows my ode to Joseph with a structural memory of Mūsa (Moses). The movement consistsentirely of descending motifs which I constructed as an indication of Moses’ descending movement as he emergedto his people from the heights of Mt. Sinai. The music is constructed in five phrases which function as a formalreference to the five books of Moses, the Pentateuch. The movement is placed as the fifth of the quartet for the samereason.While Joseph is always evoked as supremely beautiful in the Books of Judaism, Christianity, and Islam, Suleiman(Solomon) is described as surpassing in his quicksilver intelligence. This movement is composed of a seven-partriddle which passes by in an instant but can be caught by the attentive listener. From Solomon, we work our wayback to Yishak (Isaac) in a seventh movement that evokes Isaac’s literal meaning in Arabic and Hebrew: laughter.The eighth and final movement of this quartet is named for the Patriarch of the entire Book: Ibrahim (Abraham). Itrelates to Isaac just as Joseph relates to Jacob; they are father and son. The lines are prayerful and contemplative;the form of the music evolves from a fugue joining together many different forms of prayer into a single tapestry ofcounterpoint, to the cyclical form of this entire quartet which is rendered through the motion of pilgrims circling theKaaba (cube) in Mecca — a structure which was built by Abraham for Hagaar and their son Ismail.These are just some of the figures that are cherished by all three of the Middle Eastern monotheisms (Judaism,Christianity, and Islam) that the Qur’an refers to collectively as Ahl Al-Kitab. This Arabic phrase is most commonlytranslated as “The People of the Book,” but here the most common translation is a flawed one: the Arabic word“ahl” means “family” and not just “people.” A better translation would be “Family of the Book.” Each of the eightmovements of Prophesies grows from a single musical cell.This quartet is a family album.—Mohammed Fairouz (2018. $45.00 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Rise Again Songbook Lyrics and Chords Hal Leonard
(Words and Chords to Nearly 1200 Songs 9x12 Spiral Bound). Edited by Annie Patte...(+)
(Words and Chords to Nearly 1200 Songs 9x12 Spiral Bound). Edited by Annie Patterson and Peter Blood. For Vocal. Vocal. Softcover. 304 pages. Published by Hal Leonard
$39.99 - See more - Buy onlinePre-shipment lead time: 24 hours - In Stock | | |
| Rise Again Songbook Hal Leonard
(Words and Chords to Nearly 1200 Songs Spiral-Bound). Edited by Annie Patterson ...(+)
(Words and Chords to Nearly 1200 Songs Spiral-Bound). Edited by Annie Patterson and Peter Blood. For Vocal. Vocal. Softcover. 304 pages. Published by Hal Leonard
$34.99 - See more - Buy onlinePre-shipment lead time: 24 hours - In Stock | | |
| Sonata (Spirit of the Hudson) Flute and Piano Theodore Presser Co.
Chamber Music Bass Flute, Piano SKU: PR.114418900 Composed by Daniel Dorf...(+)
Chamber Music Bass Flute, Piano SKU: PR.114418900 Composed by Daniel Dorff. Set of Score and Parts. 24+8 pages. Duration 14 minutes. Theodore Presser Company #114-41890. Published by Theodore Presser Company (PR.114418900). ISBN 9781491129517. UPC: 680160668632. A welcome addition to the bass flute repertoire, Dorff’s 14-minute sonata is designed as two pairs of slow-fast movements. While composed as a complete 4-movement sonata, either half may be performed alone as a 7-minute recital work. The movement titles are: I. Sprawling, burbling; II. Sparkling, glistening; III. Under Winter; and IV. Spring Spirits. When Peter Sheridan commissioned me to write a piece for bass flute and piano, his only requests were a sonata-like multi-movement work, and some kind of reference to New York, where we both grew up. Just the thought of a bass flute, with its broad and mighty airstream, already reminded me of the mighty Hudson River: from the dense woods of upstate New York, through the beautiful landscapes of New Paltz and Poughkeepsie, down through the celebrated Manhattan waterway.As I daydreamed how to build a sonata inspired by the Hudson, I thought of its deep primal nature carved by the Ice Age, and the life within the river and on its shores long before humans arrived. I thought of how the river’s magnetism drew Native Americans who honored and built their lives around it. I thought of beautiful trees and wildlife, the annual cycles of ecosystems, and the natural symbiosis between the river itself, the life within, and the life on land spawned by the river’s resources.I wondered what if Thoreau had sat by the Hudson rather than by Walden Pond; I wondered what if Hesse had set Siddhartha in the Hudson Valley with this river as his metaphor for the flow of life and time.I wondered whether the sonata should flow from north to south, or have chronological references. I wondered if I should allude to the many poets and painters who have drawn inspiration from the mighty Hudson. Every thought led to the river’s essence, its own spirit and life — flowing through raw nature, from skinny trickles to mightiness spawning cities; supporting subtle life, and becoming a central commons for human societies.The subtitle Spirit of the Hudson brings it all together.* * *The sonata is built in 4 movements, with formal inspiration from the Baroque: A slow Mvt. 1 “Sprawling, burbling†leads directly to the rapid Mvt. 2 “Sparkling, glistening,†followed by another slow-fast pair: Mvt. 3 “Under Winter†which leads directly into Mvt. 4 “Spring Spirits.†In addition to performances of the complete sonata, either pair of movements may be performed on its own for a shorter concert segment.SONATA (SPIRIT OF THE HUDSON) was premiered at the International Low Flutes Festival in April 2018 by its commissioner, bass flutist Peter Sheridan, with Hyeeun Hahm as pianist. $21.99 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| For the Mystic Harmony Theodore Presser Co.
Band Bass Clarinet, Bassoon 1, Bassoon 2, Clarinet, Clarinet 1, Clarinet 2, Clar...(+)
Band Bass Clarinet, Bassoon 1, Bassoon 2, Clarinet, Clarinet 1, Clarinet 2, Clarinet 3, Contrabass Clarinet, Contrabassoon, English Horn, Flute 1, Flute 2, Oboe 1, Oboe 2, Piccolo, alto Saxophone, soprano Saxophone, tenor Saxophone SKU: PR.165001000 Hymns for Wind Ensemble. Composed by Dan Welcher. Folio. Set of Score and Parts. 4+24+24+16+8+4+4+24+12+12+8+4+4+4+4+8+8+8+8+4+4+4+4+8+8+8+8+8+8+8+8+4+16+4+8+4+8+8+4+4+4+48 pages. Duration 10 minutes, 41 seconds. Theodore Presser Company #165-00100. Published by Theodore Presser Company (PR.165001000). ISBN 9781491129241. UPC: 680160669776. 9 x 12 inches. Commissioned for a consortium of high school and college bands in the north Dallas region, FOR THEMYSTIC HARMONY is a 10-minute inspirational work in homage to Norwood and Elizabeth Dixon,patrons of the Fort Worth Symphony and the Van Cliburn Competition. Welcher draws melodic flavorfrom five American hymns, spirituals, and folk tunes of the 19th century. The last of these sources toappear is the hymn tune For the Beauty of the Earth, whose third stanza is the quatrain: “For the joy of earand eye, For the heart and mind’s delight, For the mystic harmony, Linking sense to sound and sight,â€giving rise to the work’s title. This work, commissioned for a consortium of high school bands in the north Dallas area, is my fifteenth maturework for wind ensemble (not counting transcriptions). When I asked Todd Dixon, the band director whospearheaded this project, what kind of a work he most wanted, he first said “something that’s basically slow,†butwanted to leave the details to me. During a long subsequent conversation, he mentioned that his grandparents,Norwood and Elizabeth Dixon, were prime supporters of the Fort Worth Symphony, going so far as to purchase anumber of high quality instruments for that orchestra. This intrigued me, so I asked more about his grandparentsand was provided an 80-page biographical sketch. Reading that article, including a long section about theirdevotion to supporting a young man through the rigors of the Van Cliburn International Piano Competition fora number of years, moved me very much. Norwood and Elizabeth Dixon weren’t just supporters of the arts; theywere passionate lovers of music and musicians. I determined to make this work a testament to that love, and tothe religious faith that sustained them both. The idea of using extant hymns was also suggested by Todd Dixon,and this 10-minute work is the result.I have employed existing melodies in several works, delving into certain kinds of religious music more than a fewtimes. In seeking new sounds, new ways of harmonizing old tunes, and the contrapuntal overlaying of one tunewith another, I was able to make works like ZION (using 19th-century Revivalist hymns) and LABORING SONGS(using Shaker melodies) reflect the spirit of the composers who created these melodies, without sounding likepastiches or medleys. I determined to do the same with this new work, with the added problem of employingmelodies that were more familiar. I chose five tunes from the 19th century: hymns, spirituals, and folk-tunes.Some of these are known by differing titles, but they all appear in hymnals of various Christian denominations(with various titles and texts). My idea was to employ the tunes without altering their notes, instead using aconstantly modulating sense of harmony — sometimes leading to polytonal harmonizations of what are normallysimple four-chord hymns.The work begins and ends with a repeated chime on the note C: a reminder of steeples, white clapboard churchesin the country, and small church organs. Beginning with a Mixolydian folk tune of Caribbean origin presentedtwice with layered entrances, the work starts with a feeling of mystery and gentle sorrow. It proceeds, after along transition, into a second hymn that is sometimes connected to the sea (hence the sensation of water andwaves throughout it). This tune, by John B. Dykes (1823-1876), is a bit more chromatic and “shifty†than mosthymn-tunes, so I chose to play with the constant sensation of modulation even more than the original does. Atthe climax, the familiar spiritual “Were you there?†takes over, with a double-time polytonal feeling propelling itforward at “Sometimes it causes me to tremble.â€Trumpets in counterpoint raise the temperature, and the tempo as well, leading the music into a third tune (ofunknown provenance, though it appears with different texts in various hymnals) that is presented in a sprightlymanner. Bassoons introduce the melody, but it is quickly taken up by other instruments over three “verses,â€constantly growing in orchestration and volume. A mysterious second tune, unrelated to this one, interrupts it inall three verses, sending the melody into unknown regions.The final melody is “For the Beauty of the Earth.†This tune by Conrad Kocher (1786-1872) is commonly sung atThanksgiving — the perfect choice to end this work celebrating two people known for their generosity.Keeping the sense of constant modulation that has been present throughout, I chose to present this hymn in threegrowing verses, but with a twist: every four bars, the “key†of the hymn seems to shift — until the “Lord of all, toThee we praise†melody bursts out in a surprising compound meter. This, as it turns out, was the “mystery tuneâ€heard earlier in the piece. After an Ivesian, almost polytonal climax, the Coda begins over a long B( pedal. At first,it seems to be a restatement of the first two phrases of “For the Beauty†with long spaces between them, but it soonchanges to a series of “Amen†cadences, widely separated by range and color. These, too, do not conform to anykey, but instead overlay each other in ways that are unpredictable but strangely comforting.The third verse of “For the Beauty of the Earth†contains this quatrain:“For the joy of ear and eye, –For the heart and mind’s delightFor the mystic harmonyLinking sense to sound and sightâ€and it was from this poetry that I drew the title for the present work. It is my hope that audiences and performerswill find within it a sense of grace: more than a little familiar, but also quite new and unexpected. $150.00 - See more - Buy onlinePre-shipment lead time: 24 hours - In Stock | | |
| For the Mystic Harmony [Score] Theodore Presser Co.
Band Bass Clarinet, Bass Drum, Bassoon 1, Bassoon 2, Bongos, Castanets, Celesta,...(+)
Band Bass Clarinet, Bass Drum, Bassoon 1, Bassoon 2, Bongos, Castanets, Celesta, Clarinet, Clarinet 1, Clarinet 2, Clarinet 3, Contrabass Clarinet, Contrabassoon, English Horn, Euphonium, Euphonium T.C., Flute 1, Flute 2, Horn 1, Horn 2, Horn 3 and more. SKU: PR.16500100F Hymns for Wind Ensemble. Composed by Dan Welcher. Sws. Full score. 48 pages. Duration 10 minutes, 41 seconds. Theodore Presser Company #165-00100F. Published by Theodore Presser Company (PR.16500100F). ISBN 9781491114421. UPC: 680160669783. 9 x 12 inches. Commissioned for a consortium of high school and college bands in the north Dallas region, FOR THEMYSTIC HARMONY is a 10-minute inspirational work in homage to Norwood and Elizabeth Dixon,patrons of the Fort Worth Symphony and the Van Cliburn Competition. Welcher draws melodic flavorfrom five American hymns, spirituals, and folk tunes of the 19th century. The last of these sources toappear is the hymn tune For the Beauty of the Earth, whose third stanza is the quatrain: “For the joy of earand eye, For the heart and mind’s delight, For the mystic harmony, Linking sense to sound and sight,â€giving rise to the work’s title. This work, commissioned for a consortium of high school bands in the north Dallas area, is my fifteenth maturework for wind ensemble (not counting transcriptions). When I asked Todd Dixon, the band director whospearheaded this project, what kind of a work he most wanted, he first said “something that’s basically slow,†butwanted to leave the details to me. During a long subsequent conversation, he mentioned that his grandparents,Norwood and Elizabeth Dixon, were prime supporters of the Fort Worth Symphony, going so far as to purchase anumber of high quality instruments for that orchestra. This intrigued me, so I asked more about his grandparentsand was provided an 80-page biographical sketch. Reading that article, including a long section about theirdevotion to supporting a young man through the rigors of the Van Cliburn International Piano Competition fora number of years, moved me very much. Norwood and Elizabeth Dixon weren’t just supporters of the arts; theywere passionate lovers of music and musicians. I determined to make this work a testament to that love, and tothe religious faith that sustained them both. The idea of using extant hymns was also suggested by Todd Dixon,and this 10-minute work is the result.I have employed existing melodies in several works, delving into certain kinds of religious music more than a fewtimes. In seeking new sounds, new ways of harmonizing old tunes, and the contrapuntal overlaying of one tunewith another, I was able to make works like ZION (using 19th-century Revivalist hymns) and LABORING SONGS(using Shaker melodies) reflect the spirit of the composers who created these melodies, without sounding likepastiches or medleys. I determined to do the same with this new work, with the added problem of employingmelodies that were more familiar. I chose five tunes from the 19th century: hymns, spirituals, and folk-tunes.Some of these are known by differing titles, but they all appear in hymnals of various Christian denominations(with various titles and texts). My idea was to employ the tunes without altering their notes, instead using aconstantly modulating sense of harmony — sometimes leading to polytonal harmonizations of what are normallysimple four-chord hymns.The work begins and ends with a repeated chime on the note C: a reminder of steeples, white clapboard churchesin the country, and small church organs. Beginning with a Mixolydian folk tune of Caribbean origin presentedtwice with layered entrances, the work starts with a feeling of mystery and gentle sorrow. It proceeds, after along transition, into a second hymn that is sometimes connected to the sea (hence the sensation of water andwaves throughout it). This tune, by John B. Dykes (1823-1876), is a bit more chromatic and “shifty†than mosthymn-tunes, so I chose to play with the constant sensation of modulation even more than the original does. Atthe climax, the familiar spiritual “Were you there?†takes over, with a double-time polytonal feeling propelling itforward at “Sometimes it causes me to tremble.â€Trumpets in counterpoint raise the temperature, and the tempo as well, leading the music into a third tune (ofunknown provenance, though it appears with different texts in various hymnals) that is presented in a sprightlymanner. Bassoons introduce the melody, but it is quickly taken up by other instruments over three “verses,â€constantly growing in orchestration and volume. A mysterious second tune, unrelated to this one, interrupts it inall three verses, sending the melody into unknown regions.The final melody is “For the Beauty of the Earth.†This tune by Conrad Kocher (1786-1872) is commonly sung atThanksgiving — the perfect choice to end this work celebrating two people known for their generosity.Keeping the sense of constant modulation that has been present throughout, I chose to present this hymn in threegrowing verses, but with a twist: every four bars, the “key†of the hymn seems to shift — until the “Lord of all, toThee we praise†melody bursts out in a surprising compound meter. This, as it turns out, was the “mystery tuneâ€heard earlier in the piece. After an Ivesian, almost polytonal climax, the Coda begins over a long B( pedal. At first,it seems to be a restatement of the first two phrases of “For the Beauty†with long spaces between them, but it soonchanges to a series of “Amen†cadences, widely separated by range and color. These, too, do not conform to anykey, but instead overlay each other in ways that are unpredictable but strangely comforting.The third verse of “For the Beauty of the Earth†contains this quatrain:“For the joy of ear and eye, –For the heart and mind’s delightFor the mystic harmonyLinking sense to sound and sightâ€and it was from this poetry that I drew the title for the present work. It is my hope that audiences and performerswill find within it a sense of grace: more than a little familiar, but also quite new and unexpected. $25.00 - See more - Buy onlinePre-shipment lead time: 24 hours - In Stock | | |
| On the Beaten Path Drums [Sheet music + CD] Alfred Publishing
The Drummer's Guide to Musical Styles and the Legends Who Defined Them. By Rich ...(+)
The Drummer's Guide to Musical Styles and the Legends Who Defined Them. By Rich Lackowski. For Drum Set. Percussion - Drum Set Method or Collection. Instructional Book and Examples CD. 244 pages. Published by Alfred Publishing.
(1)$34.99 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Spirit Realms Theodore Presser Co.
Chamber Music Flute, Piccolo, alto Flute SKU: PR.164002480 Composed by Da...(+)
Chamber Music Flute, Piccolo, alto Flute SKU: PR.164002480 Composed by Dan Welcher. Set of performance scores. With Standard notation. 23 pages. Duration 14 minutes. Theodore Presser Company #164-00248. Published by Theodore Presser Company (PR.164002480). UPC: 680160038237. This work is my second for a solo woodwind and a solo percussionist, following Firewing: The Flame and the Moth for oboe and percussion by nine years. The earlier piece followed a specific story line, and pitted the oboe against the percussionist as both adversary and lover. In Spirit Realms, my aim was not only to juxtapose the very different sounds of flute (plus alto flute and piccolo) against a large array of percussion, but also to attempt three different meditative spaces, each named for a different type of spiritual practice. The musical means of expression is very different for each of the three movements (as is the instrumentation), although they share a common scale-source: the looped pentatonic scale I have been developing over the last several years. The first movement is called Prayer Tunnel, and is named for the Eskimo practice of solo meditation within a tunnel of ice blocks. This is said to be a means of overcoming demons within, and in my musical rendering it takes the form of an unaccompanied alto flute solo. The flute begins rather angrily, full of tension, but in the course of the solo passage manages to slowly unwind. The percussionist then plays the exact same music the alto flute had played....on seven tuned cymbals. Toward the end, the alto flute re-enters, its original meditation having fused with its mirror. Kiva represents the circular, subterranean pit in which the Anasazi practiced their religion, a form of which still can be found in the Hopi tribes of the American southwest. These are not spaces for solo meditation, but rather a group meeting place in which only the sanctified are permitted. After an introductory invocation (dove call), the music begins. At first, it is flowing, in a repetitive double-five meter. It then traces several sections, with metric shifts forcing the pulse to race faster and faster, until it halves itself in the coda and returns to the exact pulse of the beginning. The flutist here uses the C flute, and the percussionist plays on both pitched (marimba) and unpitched instruments (various drums and struck sources). Zendo is the meditation room used by Zen Buddhists. My music begins with another invocation (wind chimes, temple cup gongs, and temple blocks), then moves on to a slow subject stated by the flute. The subject is taken up by the vibraphone, and after several modulations and tempo changes, the flutist takes up the piccolo. The music continues higher and higher, and faster and faster (Zen meditation is NOT all about becoming lost!) until it breaks free at the very end. The percussionist is put through his paces in this movement, having to reach a staggering number of instruments in a short time. Spirit Realms was commissioned by, and is dedicated to, the Armstrong Duo. -- Dan Welcher. $75.00 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| Spirit Realms Theodore Presser Co.
Flute, Percussion SKU: PR.16400248S Composed by Dan Welcher. With Standar...(+)
Flute, Percussion SKU: PR.16400248S Composed by Dan Welcher. With Standard notation. Duration 14 minutes. Theodore Presser Company #164-00248S. Published by Theodore Presser Company (PR.16400248S). UPC: 680160038244. This work is my second for a solo woodwind and a solo percussionist, following Firewing: The Flame and the Moth for oboe and percussion by nine years. The earlier piece followed a specific story line, and pitted the oboe against the percussionist as both adversary and lover. In Spirit Realms, my aim was not only to juxtapose the very different sounds of flute (plus alto flute and piccolo) against a large array of percussion, but also to attempt three different meditative spaces, each named for a different type of spiritual practice. The musical means of expression is very different for each of the three movements (as is the instrumentation), although they share a common scale-source: the looped pentatonic scale I have been developing over the last several years. The first movement is called Prayer Tunnel, and is named for the Eskimo practice of solo meditation within a tunnel of ice blocks. This is said to be a means of overcoming demons within, and in my musical rendering it takes the form of an unaccompanied alto flute solo. The flute begins rather angrily, full of tension, but in the course of the solo passage manages to slowly unwind. The percussionist then plays the exact same music the alto flute had played....on seven tuned cymbals. Toward the end, the alto flute re-enters, its original meditation having fused with its mirror. Kiva represents the circular, subterranean pit in which the Anasazi practiced their religion, a form of which still can be found in the Hopi tribes of the American southwest. These are not spaces for solo meditation, but rather a group meeting place in which only the sanctified are permitted. After an introductory invocation (dove call), the music begins. At first, it is flowing, in a repetitive double-five meter. It then traces several sections, with metric shifts forcing the pulse to race faster and faster, until it halves itself in the coda and returns to the exact pulse of the beginning. The flutist here uses the C flute, and the percussionist plays on both pitched (marimba) and unpitched instruments (various drums and struck sources). Zendo is the meditation room used by Zen Buddhists. My music begins with another invocation (wind chimes, temple cup gongs, and temple blocks), then moves on to a slow subject stated by the flute. The subject is taken up by the vibraphone, and after several modulations and tempo changes, the flutist takes up the piccolo. The music continues higher and higher, and faster and faster (Zen meditation is NOT all about becoming lost!) until it breaks free at the very end. The percussionist is put through his paces in this movement, having to reach a staggering number of instruments in a short time. Spirit Realms was commissioned by, and is dedicated to, the Armstrong Duo. -- Dan Welcher. $41.99 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| Thirty-two Rose Etudes for Flute Flute and Piano [Sheet music + CD] Carl Fischer
(Based on the Etudes of Franz Whilhelm Ferling). By John Walker, Franz Wilhelm F...(+)
(Based on the Etudes of Franz Whilhelm Ferling). By John Walker, Franz Wilhelm Ferling. Edited by Amy Porter. Arranged by Cyrille Rose. For flute and piano. Carl Fischer Classic Studies. Book and CD. 44 pages. Published by Carl Fischer
$19.99 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Singin' in the Spirit Hope Publishing Company
Choir; rhythm SKU: HP.8425 Arranged by Lloyd Larson. This edition: Comple...(+)
Choir; rhythm SKU: HP.8425 Arranged by Lloyd Larson. This edition: Complete. Collection. School Musicals. Spirituals & Gospel, General Worship, Sacred. Value Pack (10 listening CDs). Hope Publishing Company #8425. Published by Hope Publishing Company (HP.8425). UPC: 763628184254. Sacred Musical for Adult Choirs From arranger, Lloyd Larson, here is an impressive musical celebration of the African American spiritual. The adaptability and endurance of these songs passed down to us from the African American slaves reveals the universality of their themes and their ability to carry forward a message that transcends race, cultural differences and socio-economic classes. Performed in its entirety, this is a dramatic 30-minute musical filled with unforgettable emotion. The narration tells of the stories behind and meanings within the spirituals, and the struggles of the people who created and passed on this whole body of music so essential to our American heritage. Each arrangement can also be performed alone as individual choral anthems suitable for worship and concerts. Separate rhythm chart accompaniments and CD tracks are available. The Rhythm packet contains parts for: Guitar, Bass, Drums & Synthesizer. $79.95 - See more - Buy onlinePre-shipment lead time: 4 to 6 business days | | |
| Singin' in the Spirit Hope Publishing Company
Choir; rhythm SKU: HP.8423 Arranged by Lloyd Larson. This edition: Comple...(+)
Choir; rhythm SKU: HP.8423 Arranged by Lloyd Larson. This edition: Complete. Collection. School Musicals. Spirituals & Gospel, General Worship, Sacred. Accompaniment CD. Hope Publishing Company #8423. Published by Hope Publishing Company (HP.8423). UPC: 763628184230. Sacred Musical for Adult Choirs From arranger, Lloyd Larson, here is an impressive musical celebration of the African American spiritual. The adaptability and endurance of these songs passed down to us from the African American slaves reveals the universality of their themes and their ability to carry forward a message that transcends race, cultural differences and socio-economic classes. Performed in its entirety, this is a dramatic 30-minute musical filled with unforgettable emotion. The narration tells of the stories behind and meanings within the spirituals, and the struggles of the people who created and passed on this whole body of music so essential to our American heritage. Each arrangement can also be performed alone as individual choral anthems suitable for worship and concerts. Separate rhythm chart accompaniments and CD tracks are available. The Rhythm packet contains parts for: Guitar, Bass, Drums & Synthesizer. $89.95 - See more - Buy onlinePre-shipment lead time: 4 to 6 business days | | |
| Spirit Dance - Full Score Handbells [Score] Choristers Guild
Composed by Michael J. Glasgow. For 3-7 octave handbell choir with flute, clarin...(+)
Composed by Michael J. Glasgow. For 3-7 octave handbell choir with flute, clarinet, tambourine, triangle and optional 3-5 octave handchimes. General. Level 3 . Full score. 23 pages. Published by Chorister's Guild
$14.95 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Spirit Dance - Handbell Score Handbells Choristers Guild
Composed by Michael J. Glasgow. For 3-7 octave handbell choir with flute, clarin...(+)
Composed by Michael J. Glasgow. For 3-7 octave handbell choir with flute, clarinet, tambourine, triangle and optional 3-5 octave handchimes. General. Level 3 . Handbell score. 10 pages. Published by Chorister's Guild
$4.95 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Odysseia Concert band [Score] - Intermediate De Haske Publications
Concert Band/Harmonie - Grade 5 SKU: BT.DHP-1084443-140 Based on Homer...(+)
Concert Band/Harmonie - Grade 5 SKU: BT.DHP-1084443-140 Based on Homer-s Odyssey. Composed by Maxime Aulio. Concert and Contest Collection CBHA. Concert Piece. Score Only. Composed 2008. 52 pages. De Haske Publications #DHP 1084443-140. Published by De Haske Publications (BT.DHP-1084443-140). 9x12 inches. English-German-French-Dutch. Washed up on the Phaeacian shore after a shipwreck, Odysseus is introduced to King Alcinous. As he sits in the palace, he tells the Phaeacians of his wanderings since leaving Troy. Odysseus and his men fi rst landed on the island of the Cicones wherethey sacked the city of Ismarus. From there, great storms swept them to the land of the hospitable Lotus Eaters. Then they sailed to the land of the Cyclopes. Odysseus and twelve of his men entered the cave of Polyphemus. After the single-eyed giantmade handfuls of his men into meals, Odysseus fi nally defeated him. He got him drunk and once he had fallen asleep, he and his men stabbed a glowing spike into the Cyclop’s single eye, completely blinding him. They escaped by clinging to the belliesof some sheep. Once aboard, Odysseus taunted the Cyclop by revealing him his true identity. Enraged, Polyphemus hurled rocks at the ship, trying to sink it. After leaving the Cyclopes’ island, they arrived at the home of Aeolus, ruler of the winds.Aeolus off ered Odysseus a bag trapping all the strong winds within except one - the one which would take him straight back to Ithaca. As the ship came within sight of Ithaca, the crewmen, curious about the bag, decided to open it. The winds escapedand stirred up a storm. Odysseus and his crew came to the land of the cannibalistic Laestrygonians, who sank all but one of the ships. The survivors went next to Aeaea, the island of the witch-goddess Circe. Odysseus sent out a scouting party butCirce turned them into pigs. With the help of an antidote the god Hermes had given him, Odysseus managed to overpower the goddess and forced her to change his men back to human form. When it was time for Odysseus to leave, Circe told him to sail tothe realm of the dead to speak with the spirit of the seer Tiresias. One day’s sailing took them to the land of the Cimmerians. There, he performed sacrifi ces to attract the souls of the dead. Tiresias told him what would happen to him next. He thengot to talk with his mother, Anticleia, and met the spirits of Agamemnon, Achilles, Patroclus, Antilochus, Ajax and others. He then saw the souls of the damned Tityos, Tantalus, and Sisyphus. Odysseus soon found himself mobbed by souls. He becamefrightened, ran back to his ship, and sailed away. While back at Aeaea, Circe told him about the dangers he would have to face on his way back home. She advised him to avoid hearing the song of the Sirens; but if he really felt he had to hear, thenhe should be tied to the mast of the ship, which he did. Odysseus then successfully steered his crew past Charybdis (a violent whirlpool) and Scylla (a multiple-headed monster), but Scylla managed to devour six of his men. Finally, Odysseus and hissurviving crew approached the island where the Sun god kept sacred cattle. Odysseus wanted to sail past, but the crewmen persuaded him to let them rest there. Odysseus passed Circe’s counsel on to his men. Once he had fallen asleep, his men impiouslykilled and ate some of the cattle. When the Sun god found out, he asked Zeus to punish them. Shortly after they set sail from the island, Zeus destroyed the ship and all the men died except for Odysseus. After ten days, Odysseus was washed up on theisland of the nymph Calypso.
Odysseus, die is aangespoeld op de kust van de Phaeaken, maakt kennis met koning Alcinoüs. In het paleis van de laatstgenoemde vertelt hij wat hij heeft meegemaakt sinds zijn vertrek uit Troje. Odysseus en zijn metgezellen legdeneerst aan op het eiland van de Ciconen, waar ze de stad Ismarus plunderden. Toen ze weer op zee waren, brak een storm los, die ze naar het land van de gastvrije Lotophagen bracht. Daarna zeilden ze naar het eiland van de Cyclopen.Odysseus en twaalf van zijn metgezellen kwamen terecht in de grot van Polyphemus. Deze verslond een aantal van hen, maar werd uiteindelijk door Odysseus verslagen: hij voerde de reus dronken, waarna die in slaap viel. Vervolgensstak hij een gloeiende paal in zijn ene oog om hem blind te maken. Odysseus en zijn mannen ontsnapten uit de grot door ieder onder de buik van een van Polyphemus’ schapen te gaan hangen. Eenmaal weer aan boord riep Odysseusuitdagend naar de cycloop en onthulde zijn naam. Woedend wierp Polyphemus rotsblokken in de richting van het schip in een poging het te laten zinken. Nadat ze het Cyclopeneiland hadden verlaten, arriveerden ze bij Aeolus, heerservan de winden. Aeolus gaf Odysseus een zak met daarin alle krachtige winden behalve één - die hem rechtstreeks terug naar zijn thuisbasis Ithaca zou voeren. Toen het schip Ithaca bijna had bereikt, besloten de metgezellen, die nieuwsgierigwaren naar de inhoud, de zak te openen. De winden ontsnapten en er ontstond een enorme storm. Odysseus en zijn bemanning kwamen terecht in het land van de kannibalistische Laestrygonen, die alle schepen lieten zinken, opéén na. De overlevenden vluchtten naar Aeaea, het eiland van de tovenares Circe, die de metgezellen van Odysseus in zwijnen veranderde. Met de hulp van een tegengif dat hij had gekregen van Hermes, lukte het Odysseus om Circe te
Nachdem er an die Küste der Phäaker gespült wurde, wird Odysseus dem König Akinoos vorgestellt. In dessen Palast erzählt er den Phäakern von den Fahrten nach seiner Abreise aus Troja. Odysseus und seine Männer landen zunächst auf denKikonen, einer Inselgruppe, wo sie die Stadt Ismaros einnehmen. Von dort aus treiben sie mächtige Stürme zum Land der gastfreundlichen Lotophagen (Lotos-Essern). Dann segeln sie zum Land der Kyklopen (Zyklopen). Odysseus und seine zwölf Mannenbetreten die Höhle von Poloyphem, dem Sohn Poseidons. Nachdem dieser einige der Männer verspeist hat, überwaÃ…Nltigt ihn Odysseus, indem er ihn betrunken macht und dann mit einem glühenden Spieß in dessen einziges Auge sticht und ihn somitblendet. Odysseus und die übrigen Männer fl iehen an den Bäuchen von Schafen hängend. Wieder an Bord, provoziert Odysseus den Zyklopen, indem er ihm seine wahre Identität verrät. Wütend bewirft Polyphem das Schiff mit Steinen undversucht, es zu versenken. Nachdem sie die Insel der Kyklopen verlassen haben, kommen Odysseus und seine Mannen ins Reich von Aiolos, dem Herr der Winde. Aiolos schenkt ihm einen Beutel, in dem alle Winde eingesperrt sind, außer dem, der ihn direktzurück nach Ithaka treiben soll. Als das Schiff in Sichtweite von Ithaka ist, öff nen die neugierigen Seemänner den Windsack. Die Winde entfl iehen und erzeugen einen Sturm. Odysseus und seine Mannschaft verschlägt es ins Land derkannibalischen Laistrygonen, die alle ihre Schiff e, bis auf eines, versenken. Die Ãœberlebenden reisen weiter nach Aiaia, der Insel der Zauberin Kirke. Odysseus sendet einen Spähtrupp aus, der von Kirke aber in Schweine verwandelt wird. Mit Hilfeeines Gegenmittels vom Götterboten Hermes kann Odysseus Kirke überwaÃ…Nltigen und er zwingt sie, seinen Gefährten wieder ihre menschliche Gestalt zurückzugeben. Als er wieder aufbrechen will, rät Kirke ihm, den Seher Teiresias in derUnterwelt aufzusuchen und zu befragen. Eine Tagesreise führt sie dann ins Land der Kimmerer, nahe dem Eingang des Hades. Dort bringt Odysseus Opfer, um die Seelen der Toten anzurufen. Teireisas sagt ihm sein Schicksal voraus. Dann darf Odysseusmit seiner Mutter Antikleia und den Seelen von Agamemnon, Achilles, Patroklos, Antilochus, Ajax und anderen Toten sprechen. Dann sieht er die Seelen der Verdammten Tityos, Tantalos und Sisyphos. Bald wird Odysseus selbst von den Seelen gequält, kehrtvoll Angst zu seinem Schiff zurück und segelt davon. In Aiaia hatte Kirke ihn vor den drohenden Gefahren der Heimreise gewarnt. Sie riet ihm, den Gesang der Sirenen zu vermeiden, wenn er aber unbedingt zuhören müsse, solle er sich an denMast seines Schiff es bindet lassen, was er dann auch tut. Dann führt Odysseus seine Mannschaft erfolgreich durch die Meerenge zwischen Skylla und Charybdis, wobei Skylla jedoch sechs seiner Männer verschlingt. Schließlich erreichen Odysseusund die überlebende Besatzung die Insel, auf der der Sonnengott Helios heiliges Vieh hält. Odysseus will weitersegeln, aber seine Mannschaft überredet ihn zu einer Rast. Odysseus erzählt ihnen von Kirkes Warnung, aber kaum, dass ereingeschlafen ist, töten die Männer in gotteslästerlicher Weise einige Rinder und verspeisen sie. Als Helios dies entdeckt, bittet er Zeus, sie zu bestrafen. Kurz nachdem sie die Segel für die Abreise von der Insel gesetzt haben, zerstört Zeusdas Schiff und alle außer Odysseus sterben. Nach zehn Tagen wird Odysseus an den Strand der Insel der Nymphe Kalypso angespült.
Ulysse, épuisé par la terrible tempête qu’il a subie, échoue sur le rivage des Phéaciens. Reçu au palais du roi Alcinoos, Ulysse entreprend le récit des épreuves passées depuis son départ de Troie. Arrivés dans l’île des Cicones, Ulysse et ses compagnons mettent la cité d’Ismaros sac puis reprennent la mer. Les vents les emportent chez les Lotophages, un peuple paisible. Ulysse aborde au pays des Cyclopes. Il pénètre dans la caverne de Polyphème accompagné de douze hommes. Après avoir vu le Cyclope dévorer deux de ses compagnons chaque repas, Ulysse ruse pour lui échapper. Il l’enivre puis embrase un épieu taillé, qu’il plante dans l'œil unique du Cyclope endormi,l’aveuglant définitivement. Les survivants sortent ensuite cachés sous le ventre de ses brebis et regagnent leurs bateaux. Faisant preuve d’orgueil, Ulysse crie sa véritable identité au risque de faire sombrer son navire sous une pluie de rochers. Ulysse aborde l’île d’Eolie, au royaume du maître des vents. Eole offre Ulysse un vent favorable pour regagner Ithaque, et une outre renfermant tous les vents contraires. Hélas, la curiosité des marins d’Ulysse aura raison de cet heureux dénouement car, en ouvrant l’outre, les vents contraires s’échappent et déchaînent une nouvelle tempête. Après avoir dérivé plusieurs jours, ils parviennent chez les Lestrygons cannibales qui détruisent l’escadre. Les survivants reprennent la mer avec un unique navire et abordent dans l’île d’Aiaié, séjour de la magicienne Circé. Ulysse envoie des éclaireurs dans les terres. Imprudemment entrés dans la demeure de la magicienne, ils sont transformés en pourceaux. Seul Ulysse échappe au sortilège gr ce l’antidote que lui indique Hermès. Vaincue, Circé s’offre au héros et rend ses compagnons leur forme humaine. Avant de laisser partir Ulysse, Circé lui conseille d’aller au pays des morts consulter l’ombre du devin Tirésias. Après une journée de navigation, le bateau d’Ulysse atteint le pays des Cimmériens. Il s’acquitte des rites appropriés pour pouvoir s’entretenir avec l’ me. $62.95 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| Odysseia Concert band [Score and Parts] - Intermediate De Haske Publications
Concert Band/Harmonie - Grade 5 SKU: BT.DHP-1084443-010 Based on Homer...(+)
Concert Band/Harmonie - Grade 5 SKU: BT.DHP-1084443-010 Based on Homer-s Odyssey. Composed by Maxime Aulio. Concert and Contest Collection CBHA. Concert Piece. Set (Score & Parts). Composed 2008. De Haske Publications #DHP 1084443-010. Published by De Haske Publications (BT.DHP-1084443-010). 9x12 inches. English-German-French-Dutch. Washed up on the Phaeacian shore after a shipwreck, Odysseus is introduced to King Alcinous. As he sits in the palace, he tells the Phaeacians of his wanderings since leaving Troy. Odysseus and his men fi rst landed on the island of the Cicones wherethey sacked the city of Ismarus. From there, great storms swept them to the land of the hospitable Lotus Eaters. Then they sailed to the land of the Cyclopes. Odysseus and twelve of his men entered the cave of Polyphemus. After the single-eyed giantmade handfuls of his men into meals, Odysseus fi nally defeated him. He got him drunk and once he had fallen asleep, he and his men stabbed a glowing spike into the Cyclop’s single eye, completely blinding him. They escaped by clinging to the belliesof some sheep. Once aboard, Odysseus taunted the Cyclop by revealing him his true identity. Enraged, Polyphemus hurled rocks at the ship, trying to sink it. After leaving the Cyclopes’ island, they arrived at the home of Aeolus, ruler of the winds.Aeolus off ered Odysseus a bag trapping all the strong winds within except one - the one which would take him straight back to Ithaca. As the ship came within sight of Ithaca, the crewmen, curious about the bag, decided to open it. The winds escapedand stirred up a storm. Odysseus and his crew came to the land of the cannibalistic Laestrygonians, who sank all but one of the ships. The survivors went next to Aeaea, the island of the witch-goddess Circe. Odysseus sent out a scouting party butCirce turned them into pigs. With the help of an antidote the god Hermes had given him, Odysseus managed to overpower the goddess and forced her to change his men back to human form. When it was time for Odysseus to leave, Circe told him to sail tothe realm of the dead to speak with the spirit of the seer Tiresias. One day’s sailing took them to the land of the Cimmerians. There, he performed sacrifi ces to attract the souls of the dead. Tiresias told him what would happen to him next. He thengot to talk with his mother, Anticleia, and met the spirits of Agamemnon, Achilles, Patroclus, Antilochus, Ajax and others. He then saw the souls of the damned Tityos, Tantalus, and Sisyphus. Odysseus soon found himself mobbed by souls. He becamefrightened, ran back to his ship, and sailed away. While back at Aeaea, Circe told him about the dangers he would have to face on his way back home. She advised him to avoid hearing the song of the Sirens; but if he really felt he had to hear, thenhe should be tied to the mast of the ship, which he did. Odysseus then successfully steered his crew past Charybdis (a violent whirlpool) and Scylla (a multiple-headed monster), but Scylla managed to devour six of his men. Finally, Odysseus and hissurviving crew approached the island where the Sun god kept sacred cattle. Odysseus wanted to sail past, but the crewmen persuaded him to let them rest there. Odysseus passed Circe’s counsel on to his men. Once he had fallen asleep, his men impiouslykilled and ate some of the cattle. When the Sun god found out, he asked Zeus to punish them. Shortly after they set sail from the island, Zeus destroyed the ship and all the men died except for Odysseus. After ten days, Odysseus was washed up on theisland of the nymph Calypso.
Odysseus, die is aangespoeld op de kust van de Phaeaken, maakt kennis met koning Alcinoüs. In het paleis van de laatstgenoemde vertelt hij wat hij heeft meegemaakt sinds zijn vertrek uit Troje. Odysseus en zijn metgezellen legdeneerst aan op het eiland van de Ciconen, waar ze de stad Ismarus plunderden. Toen ze weer op zee waren, brak een storm los, die ze naar het land van de gastvrije Lotophagen bracht. Daarna zeilden ze naar het eiland van de Cyclopen.Odysseus en twaalf van zijn metgezellen kwamen terecht in de grot van Polyphemus. Deze verslond een aantal van hen, maar werd uiteindelijk door Odysseus verslagen: hij voerde de reus dronken, waarna die in slaap viel. Vervolgensstak hij een gloeiende paal in zijn ene oog om hem blind te maken. Odysseus en zijn mannen ontsnapten uit de grot door ieder onder de buik van een van Polyphemus’ schapen te gaan hangen. Eenmaal weer aan boord riep Odysseusuitdagend naar de cycloop en onthulde zijn naam. Woedend wierp Polyphemus rotsblokken in de richting van het schip in een poging het te laten zinken. Nadat ze het Cyclopeneiland hadden verlaten, arriveerden ze bij Aeolus, heerservan de winden. Aeolus gaf Odysseus een zak met daarin alle krachtige winden behalve één - die hem rechtstreeks terug naar zijn thuisbasis Ithaca zou voeren. Toen het schip Ithaca bijna had bereikt, besloten de metgezellen, die nieuwsgierigwaren naar de inhoud, de zak te openen. De winden ontsnapten en er ontstond een enorme storm. Odysseus en zijn bemanning kwamen terecht in het land van de kannibalistische Laestrygonen, die alle schepen lieten zinken, opéén na. De overlevenden vluchtten naar Aeaea, het eiland van de tovenares Circe, die de metgezellen van Odysseus in zwijnen veranderde. Met de hulp van een tegengif dat hij had gekregen van Hermes, lukte het Odysseus om Circe te
Nachdem er an die Küste der Phäaker gespült wurde, wird Odysseus dem König Akinoos vorgestellt. In dessen Palast erzählt er den Phäakern von den Fahrten nach seiner Abreise aus Troja. Odysseus und seine Männer landen zunächst auf denKikonen, einer Inselgruppe, wo sie die Stadt Ismaros einnehmen. Von dort aus treiben sie mächtige Stürme zum Land der gastfreundlichen Lotophagen (Lotos-Essern). Dann segeln sie zum Land der Kyklopen (Zyklopen). Odysseus und seine zwölf Mannenbetreten die Höhle von Poloyphem, dem Sohn Poseidons. Nachdem dieser einige der Männer verspeist hat, überwaÃ…Nltigt ihn Odysseus, indem er ihn betrunken macht und dann mit einem glühenden Spieß in dessen einziges Auge sticht und ihn somitblendet. Odysseus und die übrigen Männer fl iehen an den Bäuchen von Schafen hängend. Wieder an Bord, provoziert Odysseus den Zyklopen, indem er ihm seine wahre Identität verrät. Wütend bewirft Polyphem das Schiff mit Steinen undversucht, es zu versenken. Nachdem sie die Insel der Kyklopen verlassen haben, kommen Odysseus und seine Mannen ins Reich von Aiolos, dem Herr der Winde. Aiolos schenkt ihm einen Beutel, in dem alle Winde eingesperrt sind, außer dem, der ihn direktzurück nach Ithaka treiben soll. Als das Schiff in Sichtweite von Ithaka ist, öff nen die neugierigen Seemänner den Windsack. Die Winde entfl iehen und erzeugen einen Sturm. Odysseus und seine Mannschaft verschlägt es ins Land derkannibalischen Laistrygonen, die alle ihre Schiff e, bis auf eines, versenken. Die Ãœberlebenden reisen weiter nach Aiaia, der Insel der Zauberin Kirke. Odysseus sendet einen Spähtrupp aus, der von Kirke aber in Schweine verwandelt wird. Mit Hilfeeines Gegenmittels vom Götterboten Hermes kann Odysseus Kirke überwaÃ…Nltigen und er zwingt sie, seinen Gefährten wieder ihre menschliche Gestalt zurückzugeben. Als er wieder aufbrechen will, rät Kirke ihm, den Seher Teiresias in derUnterwelt aufzusuchen und zu befragen. Eine Tagesreise führt sie dann ins Land der Kimmerer, nahe dem Eingang des Hades. Dort bringt Odysseus Opfer, um die Seelen der Toten anzurufen. Teireisas sagt ihm sein Schicksal voraus. Dann darf Odysseusmit seiner Mutter Antikleia und den Seelen von Agamemnon, Achilles, Patroklos, Antilochus, Ajax und anderen Toten sprechen. Dann sieht er die Seelen der Verdammten Tityos, Tantalos und Sisyphos. Bald wird Odysseus selbst von den Seelen gequält, kehrtvoll Angst zu seinem Schiff zurück und segelt davon. In Aiaia hatte Kirke ihn vor den drohenden Gefahren der Heimreise gewarnt. Sie riet ihm, den Gesang der Sirenen zu vermeiden, wenn er aber unbedingt zuhören müsse, solle er sich an denMast seines Schiff es bindet lassen, was er dann auch tut. Dann führt Odysseus seine Mannschaft erfolgreich durch die Meerenge zwischen Skylla und Charybdis, wobei Skylla jedoch sechs seiner Männer verschlingt. Schließlich erreichen Odysseusund die überlebende Besatzung die Insel, auf der der Sonnengott Helios heiliges Vieh hält. Odysseus will weitersegeln, aber seine Mannschaft überredet ihn zu einer Rast. Odysseus erzählt ihnen von Kirkes Warnung, aber kaum, dass ereingeschlafen ist, töten die Männer in gotteslästerlicher Weise einige Rinder und verspeisen sie. Als Helios dies entdeckt, bittet er Zeus, sie zu bestrafen. Kurz nachdem sie die Segel für die Abreise von der Insel gesetzt haben, zerstört Zeusdas Schiff und alle außer Odysseus sterben. Nach zehn Tagen wird Odysseus an den Strand der Insel der Nymphe Kalypso angespült.
Ulysse, épuisé par la terrible tempête qu’il a subie, échoue sur le rivage des Phéaciens. Reçu au palais du roi Alcinoos, Ulysse entreprend le récit des épreuves passées depuis son départ de Troie. Arrivés dans l’île des Cicones, Ulysse et ses compagnons mettent la cité d’Ismaros sac puis reprennent la mer. Les vents les emportent chez les Lotophages, un peuple paisible. Ulysse aborde au pays des Cyclopes. Il pénètre dans la caverne de Polyphème accompagné de douze hommes. Après avoir vu le Cyclope dévorer deux de ses compagnons chaque repas, Ulysse ruse pour lui échapper. Il l’enivre puis embrase un épieu taillé, qu’il plante dans l'œil unique du Cyclope endormi,l’aveuglant définitivement. Les survivants sortent ensuite cachés sous le ventre de ses brebis et regagnent leurs bateaux. Faisant preuve d’orgueil, Ulysse crie sa véritable identité au risque de faire sombrer son navire sous une pluie de rochers. Ulysse aborde l’île d’Eolie, au royaume du maître des vents. Eole offre Ulysse un vent favorable pour regagner Ithaque, et une outre renfermant tous les vents contraires. Hélas, la curiosité des marins d’Ulysse aura raison de cet heureux dénouement car, en ouvrant l’outre, les vents contraires s’échappent et déchaînent une nouvelle tempête. Après avoir dérivé plusieurs jours, ils parviennent chez les Lestrygons cannibales qui détruisent l’escadre. Les survivants reprennent la mer avec un unique navire et abordent dans l’île d’Aiaié, séjour de la magicienne Circé. Ulysse envoie des éclaireurs dans les terres. Imprudemment entrés dans la demeure de la magicienne, ils sont transformés en pourceaux. Seul Ulysse échappe au sortilège gr ce l’antidote que lui indique Hermès. Vaincue, Circé s’offre au héros et rend ses compagnons leur forme humaine. Avant de laisser partir Ulysse, Circé lui conseille d’aller au pays des morts consulter l’ombre du devin Tirésias. Après une journée de navigation, le bateau d’Ulysse atteint le pays des Cimmériens. Il s’acquitte des rites appropriés pour pouvoir s’entretenir avec l’ me. $327.95 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| The William Bay Collection - Sacred Guitar Solo Anthology #2 Guitar [Sheet music + Audio access] - Intermediate Mel Bay
Guitar - Intermediate SKU: MB.WBM75M Saddle-stitched. Folk. Book and onli...(+)
Guitar - Intermediate SKU: MB.WBM75M Saddle-stitched. Folk. Book and online audio. Mel Bay Publications, Inc #WBM75M. Published by Mel Bay Publications, Inc (MB.WBM75M). ISBN 9781737795353. 8.75X11.75 inches. This is a collection of 86 guitar solos in notation only from William Bayâ??s books, Solo Guitar in Worship, Communion, Psalms, Timeless Gospel Melodies and Spirituals. The solos work well as preludes, offertories, communion hymns, recessionals or they can be played for enjoyment. All 86 solos have been recorded and are available as online downloads with this book. $29.99 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Everything For The Church Soloist Piano solo [Sheet music] Hope Publishing Company Print Music Collection
(Piano Collection).
Published by Hope
Publishing Company
$79.95 - See more - Buy onlinePre-shipment lead time: 4 to 6 business days | | |
| Songs for Praise and Worship Piano, Vocal and Guitar Hal Leonard
(253 of the finest praise and worship songs). Composed by Various. For voice, pi...(+)
(253 of the finest praise and worship songs). Composed by Various. For voice, piano and guitar (chords only). Sacred Folio. Gospel and Worship. Difficulty: medium. Songbook (spiral bound). Vocal melody, piano accompaniment, lyrics and chord names. 420 pages. Hal Leonard #080689006395. Published by Hal Leonard
$34.95 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| The Spirit Within Concert band - Easy FJH
Concert Band Concert Band - Grade 2.5 SKU: FJ.B1108 Composed by Les Taylo...(+)
Concert Band Concert Band - Grade 2.5 SKU: FJ.B1108 Composed by Les Taylor. Arranged by Les Taylor. Concert Band. FJH Young Band. Score and Part(s). Duration 5:20. The FJH Music Company Inc #98-B1108. Published by The FJH Music Company Inc (FJ.B1108). UPC: 674398209330. English. A moving chorale introduces this work that quickly explodes into a lively exchange between the different wind choirs and sectional voices. A good timpanist is required in the transition section that features the percussion and winds in a heated exchange. (5:20). About FJH Young Band Appropriate for middle school and smaller high school groups. Second clarinets usually stay below the break. Parts are written with more independence, and instrumentation increases slightly. There is still adequate doubling in the lower voices. Grades 2 - 2.5 $50.00 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| God, the Spirit, Lives Within Us Choral SATB SATB, Organ [Octavo] Lorenz Publishing Company
Composed by Lloyd Larson. Sacred Anthem, Baptism, Discipleship, General, Pen...(+)
Composed by Lloyd Larson. Sacred Anthem, Baptism, Discipleship, General, Pentecost. Octavo. Lorenz Publishing Company #10/4704L. Published by Lorenz Publishing Company (LO.10-4704L).
$3.20 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
| Touch the Earth Lightly [Sheet music] Hope Publishing Company | | |
| The Caroling Book for Trombone Quartet Brass Quartet: 4 trombones [Score and Parts] Cherry Classics
Arranged by Ausman / Sample. For Trombone Quartet. Christmas Trombone. Intermedi...(+)
Arranged by Ausman / Sample. For Trombone Quartet. Christmas Trombone. Intermediate. Score and parts. Published by Cherry Classics
$32.50 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| The Caroling Book for Trombone Trio 3 Trombones (trio) [Score and Parts] - Intermediate/advanced Cherry Classics
By Traditional. Edited by Sample. Arranged by Ausman. For Trombone Trio. Christm...(+)
By Traditional. Edited by Sample. Arranged by Ausman. For Trombone Trio. Christmas. Intermediate to advanced. Score and parts. Published by Cherry Classics
$32.50 - See more - Buy onlinePre-shipment lead time: 2 to 3 weeks | | |
| Ukulele Jamboree! Ukulele [Sheet music + Audio access] - Intermediate Mel Bay
(25 Sing-Along Songs to Cheer You Up!). By Ian Whitcomb. For Ukulele (Soprano). ...(+)
(25 Sing-Along Songs to Cheer You Up!). By Ian Whitcomb. For Ukulele (Soprano). Solos. Bill's Music Shelf. Bluegrass. Intermediate. Book Online Audio. 52 pages. Published by Mel Bay Publications, Inc
$14.99 - See more - Buy onlinePre-shipment lead time: 1 to 2 weeks | | |
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