SKU: A0.1270160

For TTBB chorus a cappella and solo voice. As performed by Arlo Guthrie.

Wanna hear something? You know that Indians never ate clams. They didn't have linguini!
And so what happened was that clams was allowed to grow unmolested in the coastal waters of America for millions of years. And they got big, and I ain't talking about clams in general, I'm talking about each clam! Individually. I mean each one was a couple of million years old or older. So imagine they could have got bigger than this whole room. And when they get that big, God gives them little feet so that they could walk around easier. And when they get feet, they get dangerous. I'm talking about real dangerous. I ain't talking about sitting under the water waiting for you. I'm talking about coming after you.

Imagine being on one of them boats coming over to discover America, like Columbus or something, standing there at night on watch, everyone else is either drunk or asleep. And you're watching for America and the boat's going up and down. And you don't like it anyhow but you gotta stand there and watch, for what? Only he knows, and he ain't watching. You hear the waves lapping against the side of the ship. The moon is going behind the clouds. You hear the pitter patter of little footprints on deck. ‘Is that you kids?’ It ain't! My god! It's this humongous, giant clam!

Imagine those little feet coming on deck. A clam twice the size of the ship. Feet first. You're standing there shivering with fear, you grab one of these. This is a belaying pin. They used to have these stuck in the holes all around the ship… You probably didn't know what this is for; you probably had an idea, but you were wrong. They used to have these stuck in the holes all along the sides of the ship, everywhere. You wouldn't know what this is for unless you was that guy that night.

I mean, you'd grab this out of the hole, run on over there, bam bam on them little feet! Back into the ocean would go a hurt, but not defeated, humongous, giant clam. Ready to strike again when opportunity was better.

You know not even the coastal villages was safe from them big clams. You know them big clams had an inland range of about 15 miles. Think of that. I mean our early pioneers and the settlers built little houses all up and down the coast you know. A little inland and stuff like that and they didn't have houses like we got now, with bathrooms and stuff. They built little privies out back. And late at night, maybe a kid would have to go, and he'd go stomping out there in the moonlight. And all they'd hear for miles around...(loud clap/belch).... One less kid for America. One more smiling, smurking, humongous, giant clam.

So Americans built forts. Them forts --you know—them pictures of them forts with the wooden points all around. You probably thought them points was for Indians but that's stupid! 'Cause Indians know about doors. But clams didn't. Even if a clam knew about a door, so what? A clam couldn't fit in a door. I mean, he'd come stomping up to a fort at night, put them feet on them points, jump back crying, tears coming out of them everywhere. But Americans couldn't live in forts forever. You couldn't just build one big fort around America. How would you go to the beach?

So what they did was they formed groups of people. I mean they had groups of people all up and down the coast form these little alliances. Like up North it was call the Clamshell Alliance. And farther down South it was called the Catfish Alliance. They had these Alliances all up and down the coast defending themselves against these threatening monsters. These humongous giant clams. Andt hey'd go out there, if there was maybe fifteen of them they'd be singing songs in fifteen part harmony. And when one part disappeared, that's how they knew where the clam would be.

Which is why Americans only sing in four part harmony to this very day. That proved to be too dangerous. See, what they did was they'd be singing these songs called Clam Chanties, and they'd have these big spears called clampoons. And they'd be walking up and down the beach and the method they eventually devised where they'd have this guy, the most strongest heavy duty true blue American, courageous type dude they could find and they'd have him out there walking up and down the beach by himself with other chicken dudes hiding behind the sand dunes somewhere.

He'd be singing the verses. They'd be singing the chorus, and clams would hear 'em. And clams hate music. So clams would come out of the water and they'd come after this one guy. And all you'd see pretty soon was flying all over the sand flying up and down the beach manmanclamclammanmanclam manclamclamman up and down the beach going this way and that way up the hills in the water out of the water behind the trees everywhere. Finally the man would jump over a big sand dune, roll over the side, the clam would come over the dune, fall in the hole and fourteen guys would come out there and stab the shit out of him with their clampoons.

That's the way it was. That was one way to deal with them. The other way was to weld two clams together. [I don't believe it. I'm losing it. Hey. What can you do. Another night shot to hell.]

Hey, this was serious back then. This was very serious. I mean these songs now are just piddly folk songs. But back then these songs were controversial. These was radical, almost revolutionary songs. Because times was different and clams was a threat to America. That's right. So we want to sing this song tonight about the one last... You see what they did was there was one man, he was one of these men, his name will always be remembered, his name was Reuben Clamzo, and he was one of the last great clam men there ever was. He stuck the last clam stab. The last clampoon into the last clam that was ever seen on this continent. Knowing he would be out of work in an hour. He did it anyway so that you and me could go to the beach in relative safety. That's right. Made America safe for the likes of you and me. And so we sing this song in his memory. He went into whaling like most of them guys did and he got out of that, when he died. You know, clams was much more dangerous than whales. Clams can run in the water, on the water or on the ground, and they are so big sometimes that they can jump and they can spread their kinda shells and kinda almost fly like one of them flying squirrels.

You could be standing there thinking that your perfectly safe and all of a sudden whop.... That's true... And so this is the song of this guy by the name of Reuben Clamzo and the song takes place right after he stabbed this clam and the clam was, going through this kinda death dance over on the side somewhere. The song starts there and he goes into whaling and takes you through the next...

I sing the part of the guy on the beach by himself. I go like this: Poor old Reuben Clamzo and you go Clamzo Boys Clamzo. That's the part of the fourteen chicken dudes over on the other side. That's what they used to sing. They'd be calling these clams out of the water. Like taunting them making fun of them. Clams would get real mad and come out. Here we go. I want you to sing it in case you ever have an occasion to join such an alliance. You know some of these alliances are still around. Still defending America against things like them clams. If you ever wants to join one, now you have some historic background. So you know where these guys are coming from. It's not just some 60's movement or something, these things go back a long time.

Notice the distinction you're going to have to make now between the first and easy Clamzo Boys Clamzo and the more complicated Clamzo Me Boys Clamzo. Stay serious! Folk songs are serious. That's what Pete Seeger told me. Arlo I only want to tell you one thing... Folk songs are serious. I said right. Let's do it in C for Clam...Iet's do it in B... For boy that's a big clam... Iet' s do it in G for Gee, I hope that big clam don't see me. Let's do it in F... For …he sees me. Let's do it back in A...for a clam is coming. Better get this song done quick. The Story of Reuben Clamzo and His Strange Daughter in the Key of A.

SKU: H1.804DP

By Various Writers.

140 Christian songs by Various Writers Contains over 140 songs including: Because He Lives, Communion Song, Great Is Thy Faithfulness, the Holy City, I Wonder as I Wander, Learning to Lean, Malotte's Lord's Prayer, Wedding Song, and The Palms. Contains over 140 songs including: Because He Lives, Communion Song, Great Is Thy Faithfulness, the Holy City, I Wonder as I Wander, Learning to Lean, Malotte's Lord's Prayer, Wedding Song, and The Palms.

SKU: A0.928974

In My Room, by The Beach Boys. 

This gentle song may be sung as a prayer, with tenderness. Your audiences will love the melody and harmonies.

This arrangement by Donald A. Mills is for barbershop as a quartet or chorus. It is TTBB (TLBB) a cappella, sung softly, sweetly, legato, singing the four dotted quarter notes as a 3/4 time. The Beach Boys have mentioned that they wrote In My Room in 12/8 time because they had tired of the 3/4 time many songs of the day were written in.

From Wikipedia, Gary Usher explained that 'In My Room found us taking our craft a little more seriously. Brian and I came back to the house one night after playing 'over-the-line' (a baseball game). I played bass and Brian was on organ. The song was written in an hour... Brian's melody all the way. The sensitivity... the concept meant a lot to him. When we finished, it was late, after our midnight curfew. In fact, Murry [the Wilson brothers' father] came in a couple of times and wanted me to leave. Anyway, we got Audree [the Wilson brothers' mother], who was putting her hair up before bed, and we played it for her. She said, 'That's the most beautiful song you've ever written.' Murry said, 'Not bad, Usher, not bad,' which was the nicest thing he ever said to me.

Gary Usher (who co-wrote the lyrics with Brian Wilson) further describes that Brian was always saying that his room was his whole world. Brian seconds this opinion: I had a room, and I thought of it as my kingdom. And I wrote that song, very definitely, that you're not afraid when you're in your room. It's absolutely true.

In 1990, Brian wrote, I also enjoyed producing 'In My Room'. There is a story behind this song. When Dennis, Carl and I lived in Hawthorne as kids, we all slept in the same room. One night I sang the song 'Ivory Tower' to them and they liked it. Then a couple of weeks later, I proceeded to teach them both how to sing the harmony parts to it. It took them a little while, but they finally learned it. We then sang this song night after night. It brought peace to us. When we recorded 'In My Room', there was just Dennis, Carl and me on the first verse...and we sounded just like we did in our bedroom all those nights. This story has more meaning than ever since Dennis' death.

SKU: A0.1488235

Artaria Editions AE379

The flute writing in Wanhal's quartets is a good deal less virtuosic than the solo writing found in Hofmann's quartets. The principal reason for this lies in the greater equality of part-writing and in this respect Wanhal's quartets are more modern and technically advanced than those of Hofmann. One prime example of this can be seen in Wanhal's adoption of the modern alla breve notation in first movements in preference to the fussy eight-in-a-bar favoured by Hofmann and others. There is also a greater emphasis on the development of thematic material although not to the same extent or intensity that one encounters in the composer's symphonies.

In keeping with the conventional practice of the period the flute quartets were conceived to be played with a variety of possible instruments on the top part. The London publisher Welcker, for example, issued the Op. 7 set with the title page Six Quartettes for a / Hautboy or German Flute whereas Sieber styled them Six Quartetto Concertante / Pour une Flute au Hautbois. Copies of several works from the set are preserved in manuscript as string quartets and at least one work as a clarinet quartet. There is good reason to believe that the six flute quartets under consideration were conceived as a set and probably intended for immediate publication. They first appeared under Huberty's imprint in 1771 (as Op.8) and may have been composed reasonably close to the publication date. Whether Wanhal sent the works direct to Huberty is uncertain. It is very interesting to note, however, that Sieber issued the same works in a new edition the following year - it was announced on 28 January 1772 - and this seems to have been the basis for the later (undated) Welcker edition published in London and many of the extant manuscript copies.

In the absence of both the autograph score and an authentic set of parts, this edition presents as faithfully as possible the intentions of the composer as transmitted in the Sieber print. A number of variants have been adopted from other sources, notably the Welcker edition, on the rare occasions where they appear more convincing than Sieber's text.

The style and notation of articulation and dynamic markings have been standardised throughout and, where missing from the source, markings have been reconstructed from parallel passages. These are indicated by the use of dotted slurs or brackets. Like most eighteenth-century sources, the present manuscript is inconsistent at in its notation of appoggiature ; these too have been standardised to minimise confusion. Obvious wrong notes have been corrected without comment; text underlay, where confused in the source, has been corrected; editorial emendations with no authority from the source are placed within brackets.

Paul Bryan, Uwe Grodd

SKU: A0.802616

The song tells a folk tale of a cowboy who has a vision of red-eyed, steel-hooved cattle thundering across the sky, being chased by the spirits of damned cowboys. One warns him that if he does not change his ways, he will be doomed to join them, forever trying to catch the Devil's herd across these endless skies. The story has been linked with old European myths of the Wild Hunt, in which a supernatural group of hunters passes the narrator in wild pursuit.

Stan Jones stated that he had been told the story when he was 12 years old by an old Native American who resided north-east of the Douglas, Arizona border town, a few miles behind D Hill, north of Agua Prieta, Sonora. The Native Americans, possibly Apache, who lived within Cochise County, believed that when souls vacate their physical bodies, they reside as spirits in the sky, resembling ghost riders. He related this story to Wayne Hester, a boyhood friend (later owner of the Douglas Cable Company). As both boys were looking at the clouds, Stan shared what the old Native American had told him, looking in amazement as the cloudy shapes were identified as the ghost riders that years later, would be transposed into lyrics. The melody is based on the song When Johnny Comes Marching Home.

SKU: A0.773330

These six songs have become icons of remembrance of the six million Jews who died in the Holocaust. They are traditionally played on Holocaust Day, which is on the 28th day of the Hebrew month of Nissan in Israel, or January 27th in the rest of the world.

Unter Dyne Vyse Shteren (Under the Starry Sky) was written by Avraham Sutskover, a leading Yiddish poet, while trapped in the ghetto of Vilna, in July 1943. Days before the ghetto was destroyed and all the Jews murdered, Sutskover escaped to the forest with his wife. He reached Russia, and in 1947 moved to Palestine. He died in Israel in 2010 at the age of 96. The poem was set to music by Avraham Brodna, a simple laborer in the Vilna ghetto who died in a concentration camp.

Ani Maamin (I Believe): The words to this simple song are of the Jewish prayer I believe with perfect faith in the coming of the Messiah. The tune is attributed to Azriel David Festig, a leading Warsaw hazzan (cantor) who died in the Holocaust. The song was performed after the war by Rabbi Shaul Yedidia Eliezer Taub, the Admor (Rabbinical leader) of the Modzitz Hassidic sect, and has become the iconic song of the remembrance in the Hassidic community.

Shtiller Shtiller (Hush Hush) was written by Alexander Volkovitzky, then a 12-year-old boy, in the Vilna Ghetto in the spring of 1943. Volkovitzky, who wrote the melody for a song contest organized to encourage the cultural life of the ghetto, eventually came to Israel where he (under the name Alexander Tamir) became a leading pianist and music educator. The words are by Shmerke Kacserginsky, a leading poet of Vilna, who later escaped the Holocaust and migrated to South America.

Papirossen (Cigarettes) actually predates the Holocaust by 15 years. It was written by Yiddish actor and composer Herman Yablokoff in 1922 in Grodno, Poland. Yablokoff later immigrated to America, where he produced a musical Papirossen that incorporated the song. It was later made famous by the Barry Sisters, a Yiddish popular music group.

Donna Donna was written by Shalom Secunda, with words by Aaron Zeitlin for the Yiddish musical Esterke in 1940. Though the song originally related to the 600-year-old legend of a Polish king who married a Jewess, it quickly became associated with the Holocaust because of its haunting message. The song has entered the popular folk repertoire, with canonical renditions by Joan Baez, Theodore Bikel, and many others.

 Hatikva (the Hope) is Israel's national anthem. The words are by Naftali Zvi Imber, and the tune is a traditional eastern European tune.

 You are welcome to try some of my other arrangements. In addition to the songs offered on this site (you can see them at http://www.sheetmusicplus.com/search?Ntt=Yoel+Epstein ), I have arranged three songs from the Holocaust, which I arranged and distribute for free on IMSLP. You can find them at http://imslp.org/wiki/Category:Ravpapa. If you need arrangements of any of these songs for special combinations of instruments, feel free to contact me, and I will try to accommodate. Write me at yoelepst@gmail.com. Hope you enjoy.

SKU: A0.739502

'Jack's Journey'

(A new Musical by Adeline Dinsmore and David Catherwood)

Piano and vocal score (contains 7 songs plus overture and incidental music) plus Script -  $9.50

Duration c.40 minutes

Ideal for schools, youth groups or adult dramatic/musical companies.

Requirements - Narrator, Chorus, (unison/2part) Soloists, Actors, Piano accompaniment

Optional - Dancers, orchestral parts for Flute, Clarinet. Trumpet, Horn, Strings, Percussion and Bass/guitar

 

About the Musical A great story about one of the 20th century’s greatest storytellers. Carefully researched, yet full of fun, this entertaining musical tells the story of the early part of CS Lewis' life from the time of his mother's death in 1908 until his arrival as a student at Oxford in 1916. (Throughout his life CS Lewis was always known as Jack) This new work was premiered at the end of 2019 at the annual CS Lewis Festival held in Ireland. (CS Lewis’ birthplace) It proved to be a great success and was very enthusiastically received. Synopsis Jack’s Journey is a whimsical re-imagining of the childhood journeys of CS Lewis - each of the seven songs representing a stop along the way to his eventual career as the writer of the Narnia Chronicles. The story is told through music relating his memories and significant episodes from his schooldays up to his entry into Oxford. Living almost entirely in his imagination as a small boy, the seeds of the world of Narnia are already beginning to grow in his writing and drawings. Little Lea, his childhood home, provides the setting for the early scenes. Following the death of his mother the young Jack has his first experience of school and England. He endures with fortitude the harsh regime of boarding school and begins to recognise the value of friendship, mutual support and the courage that children can show in adversity. He returns to Ireland and to Campbell College – a much more positive experience. Illness brings his attendance at Campbell to an end. Returning to Little Lea, Jack imagines the world of fairies and dwarves, a world beyond our own. He returns to school in England and comes under the influence of a variety of teachers. Expelled from Malvern, Jack next falls under the influence of his great mentor, Professor Kirkpatrick – the model for the Professor of The Lion, the Witch and the Wardrobe. Jack’s Journey concludes with the anticipated arrival of a great hero, the hero of the first of the Narnian Chronicles, Aslan, the lion. ‘Jack’s Journey’ gives opportunity for young actors, (supported if desired by adults, taking the parts of the grown-ups.) There are short dramatic scenes, plenty of chorus work, opportunity for choreography and many solo spots for vocalists in the songs which are milestones in the story. List of Songs (the sample pages and mp3 file gives a chance to see and hear the first page of most of the songs) 1 Soft through the window 2 Kingdom of Mourne 3 Little Lea 4 Campbell Days - Boy to the left, Boy to the right 5 The Dandy's song 6 The Scholar's song 7 Strength and honour As will be evident from the above, there is plenty of flexibility regarding the scale of the performance. ‘Jack’s Journey’ may be staged using relatively modest outlay – for example, the premiere did not have a set because the venue for the performance was an actual railway station! The piece certainly allows for imaginative approaches to design and staging. In terms of the additional challenges presented by 2020 the length of the musical at 40 minutes helps in delivering a shorter theatrical experience. Also, the fully digital download of all performing materials allows for distribution via email Indeed the whole show could be effectively recorded and presented online as well as in person.