#please let the german dates be next june at the earliest please

[youlooklikeasixtiesqueen]

i am both excited and terrified of an eras tour europe dates announcement

[loretranscripts]

Lore Episode 13: Off the Path (Transcript) - 24th August 2015

tw: death, WWII

Disclaimer: This transcript is entirely non-profit and fan-made. All credit for this content goes to Aaron Mahnke, creator of Lore podcast. It is by a fan, for fans, and meant to make the content of the podcast more accessible to all. Also, there may be mistakes, despite rigorous re-reading on my part. Feel free to point them out, but please be nice!

Before we begin today’s episode, I wanted to let everyone know that I’ve added two new pages to the Lore website. First, I’ve posted a couple of upcoming live shows to a new live show page – the first show is in Portsmouth, New Hampshire on October 11th, followed by an afternoon show in New Haven, Connecticut on October 25th. I cannot tell you how excited I am to finally meet some of you, so, please, mark the date and come and see me. I also get asked a lot about show transcripts. My transcripts are full of historical references and footnotes, as well as links to relevant web pages and books. You can find out how to get the transcripts by visiting lorepodcast.com/transcripts. And one last thing – I’m also producing smaller, extra episodes of Lore. These are released on off-weeks, the weeks that Lore isn’t released through the podcast feed, and I post them to the Lore Patreon page. Supporters at the $5 or more level will have access to all of them – I’m just saying. And now, on with the show.

I’ve spent most of my life in the presence of troubled sports teams. Growing up in the Chicago area, I was always aware of how long the Cubs had gone without winning a World Series title. It was less a point of pain, and more a numb spot in the collective conscience of everyone around me. When I moved to Boston in the late 90s, I discovered a similar culture, this time centred around the Red Sox. Again, here was a team that had spent decades waiting; year after year, hope would be manufactured, and piled high in the cart of expectations, only to have that cart dumped on its side at the end of each season. Until 2004, that is – that was the year things changed. That was the year that brought the tower of hopelessness and doubt, a tower that took 86 years to construct – brick by brick, year after year – and brought it all crashing down. The wait was over. No, I don’t plan to talk about baseball today, but I do think the story of these teams, like the Cubs and the Red Sox, have something valuable to teach us about how our minds work, our ability to justify, to explain, to make sense of what seems so often to not make any sense at all; that’s what I find fascinating. Humans are so very good at finding reasons. Lurking behind the Red Sox’ 86 year wait like a shadow, and still hovering over the Cubs after 107 long years, are the excuses - more specifically, the curses. I mean, how else are we to explain such droughts, such logic-defying gaps in their score cards. Of course, both of these teams had to be cursed… right? But the bambino and billy-goat weren’t the first curses in history, and they were far from the last, and while some curses have been entertaining or even laughable, others have defied explanation long enough to make people wonder. In fact, some have even been deadly. I’m Aaron Mahnke, and this is Lore.

The word “curse” comes from the Old English word curs - just drop the “e” and you’ll have the root. The meaning isn’t actually very clear, but one of the uses of the Old English word is to denote a path or a route. Now, I’m not etymologist, but I think the word picture here is actually pretty clear: life is like a journey, sometimes we walk along the path of our choosing, and sometimes we’re pushed off and into the woods. It’s in those moments of chaos, of the unexpected and the unfortunate, that we feel like we’ve lost control. It’s as if someone, or something, has knocked us off the path we were travelling. In those moments, it might be appropriate to say that we’ve been cursed. The curse as a concept, though, has been around since the beginning of humanity. In the earliest examples, a curse was a punishment, handed out by a deity to misbehaving or devious human beings. The story of Adam and Eve in the Christian Bible is full of curses, dolled out after their disobedience to God’s instructions: hard physical work, painful childbirth, and expulsion from paradise are all described as curses. The Irish speak of curses as if they were something like birds. Once a curse is spoken aloud, they say it can float around a place until it finds its intended target. If the receiver wasn’t in the room, a curse could drift around for up to seven years. Not aimlessly, though – the curse was like a heat-seeking missile, waiting until the moment when the person would arrive. In Scandinavia, curses were more like bullets. A person might utter a curse at an enemy, but it could be turned back or returned to the speaker, where it would deal the effects of the curse on the speaker instead. Think Harry Potter wand duels, if you will. The Moors of the middle ages also had a very interesting tradition involving curses: it was said that if a man followed a prescribed set of rules and requirements, he was allowed to ask others to help him with something important. If, after jumping through all of the correct hoops, his request was still refused, a curse was said to descend upon all who refused him. Not a specific curse that he made up himself, but a general, social curse, as if tradition itself were punishing the unhelpful people. According to legend, the Celtic people of Europe used curses in a powerful way. If a tenant farmer was fired and evicted from the land that he had been working, he would quickly go and gather stones from all over the property. Then, he would put those stones in a lit fireplace, fall on his knees, and pray. What did he pray for, exactly? Well, they prayed that for as long as the stones remained unburnt, every possible curse would descend upon their landlords, his children, and all the generations after them. Then, rather than leaving the stones in the fireplace, where they could eventually become burnt, thus ending the curses, they would gather them up and scatter them all across the countryside. Curses have been there since the beginning, it seems, but over time, they have evolved to be more than just something you do to another person, as if they were weapons. Many of the stories that we tell on dark nights around campfires have more to do with the implications. You see, sometimes the horrible tragedies of life refuse to be explained away without the mention of a deadly curse.

When Prince Amedeo of Savoy told his father in 1867 that he planned to marry Maria Vittoria dal Pozzo, his father was enraged. Sure, she was of noble birth, but she was no princess, and she certainly wasn’t worthy of the son of a king. He was said to have cursed their union. On the morning of their wedding, Maria’s dressmaker committed suicide. Maria took the hint and found a different dress to wear. Later, as the bridal party made their way to the palace church in a grand procession, one of the military leaders fell of his horse and died right there, in the street. The wedding procession continued on, though, and finally reached the palace gates, only to find them shut. A quick inspection revealed the reason why: the gatekeeper was found in the gatehouse, lying in a pool of his own blood. The death toll continued, though. Immediately after the wedding, the best man shot himself in the head. The wedding party headed to the train station, perhaps in an effort to outrun the curse, but when they arrived, the man who had drafted their marriage contract had a brain haemorrhage and died on the spot. He was soon followed by the station master, who somehow got pulled under the royal train carriage, and was crushed to death. The king apparently saw a pattern and recalled the entire party to the palace. While they were leaving the train, though, one of the nobleman fell beneath the same train car. A medallion on his chest, most likely a gift from the king, was pushed through his skin, stabbing him in the heart. Maria was the final victim of the curse, they say. She died in childbirth at the age of 29.

Timur the Lame, or Tamerlane as he was known, was the great-great-grandson of Genghis Khan, taking the throne in 1369. He was a vicious Mongol warlord and was known for his bloody military campaigns. He often built pyramids after his victories – not with stone, mind you. No, he preferred to use the heads of the defeated army, sometimes tens of thousands of them. He died in 1405, and I imagine more than a few people were elated at the news. He was buried in an area that we now know as Uzbekistan, and a large, jade slab was placed over his tomb as a safeguard. The stone was inscribed with a word of warning: “When I arise from the grave”, it said, “the world will tremble”. Some reports say that another message referred to a great battle that would be unleashed should his grave ever be disturbed. You see where this is going, right? In 1941, Joseph Stalin sent a team of Soviet archaeologists to look for Timur’s tomb. When the local Uzbek elders heard of the search and planned excavation, they spoke out in protest. They made reference to an old book that made it clear just how bad of an idea it was to open the tomb. They spoke of a curse. They spoke, but no one listened. On June 21st, 1941, the tomb of Tamerlane was opened, and his skull was removed. The very next day, Hitler’s forces crossed into the Soviet Union, beginning the largest German military operation of World War II. In fact, if the Second World War had a great battle, this was it, hands down. The body of Tamerlane was studied for over a year while the Soviet Union was torn apart and destroyed by Hitler’s army. All told, the Soviet Union lost 26.6 million men and women to the invasion, more than any country in human history. It’s unclear why, but in November of 1942, the Soviets decided to return Timur’s body to the tomb, complete with a proper, Islamic burial. Days later, the German invasion was repelled at Stalingrad, finally pushing them back to the West, and marking a turning point in the war. A turning point, some say, that was caused by the curse.

The idea of the curse is common throughout folklore, and many popular stories use it as a plot device: the cursed spinning wheel of Sleeping Beauty, Snow White’s cursed apple, and the cursed brothers of the seven ravens all come to mind. But there’s another example in Irish tradition that tops them all, however obscure it might be. There’s an ancient Norse work called the King’s Mirror that tells a fascinating story about St. Patrick. Patrick, of course, was known for his work spreading Christianity throughout Ireland in the 5th century, but he apparently did not always meet with success on his travels. According to the account, St. Patrick once visited a clan that lived in the southern kingdom of Ireland called Ossory. Like any other visit, Patrick’s mission was to bring his message of Christianity to the people there, but it appears that he struck out. The King’s Mirror goes on to describe how the people of the clan made every effort they could to insult both Patrick and the God he represented. Patrick, to his credit, carried on and tried his best. He preached the same message he always did, and followed the same protocol, meeting with the clan in their place of assembly, but the people wouldn’t hear him out. Instead, they did something that might seem incredibly odd to our modern ears: they howled like wolves. It’s not that they laughed at him, and it happened to sound like howling; these people literally howled at St. Patrick. The reason was incredibly logical. The totem, or spirit animal for this clan, happened to be the wolf. To them, they were just responding to the message of an outside deity with the sounds of their own. Now, this was pretty unheard of for St. Patrick, and the fact that this event was recorded in a Norse history book highlights just how unusual it was. But even more unusual was Patrick’s response to this stubborn, insulting clan. Clearly upset, Patrick stopped speaking, and began to pray. It was said that he asked God to punish the people of the village for their stubbornness. He wasn’t specific, but he asked for some form of affliction that would be communal, that would carry on, through the generations, as a constant reminder of their disobedience. According to the story, God actually listened. It was said that the people of Ossory were forever cursed to become the very thing they worshipped - wolves. But this curse followed a very specific set of rules: every seven years, one couple from the village of Ossory would be transformed into a wolf. They would be stuck in this form day and night, year after year, until the next couple would take over, transforming into wolves themselves. Part of the curse was said to be how the people of Ossory maintained their human minds while in the form of a wolf. But although they thought and spoke as humans, they were equally bound to the cravings of their new form; specifically, the craving for human flesh. In this way, the curse affected everyone, from the man and woman transformed, to the people around them who lived in constant fear of being attacked. Ever since that day, so the legend goes, the people of Ossory have been cursed.

There’s media hype, and then there’s grasping at straws. For some people, declaring someone or something to be cursed adds an air of mystery and drama. It’s the sexy bit, and sex sells, right? For example, the Kennedy family story is sad and tragic, but when we add a dash of curse, we elevate it to near mythic proportions. Other people, though, really do believe. Either they’ve experienced the sting of unexplainable misfortune, or they’ve watched the lives of people around them crumble for no discernible reason. The human mind wants answers, it demands them, it seeks them out. People love story, but only the ones with closure, and that’s what curses offer us. At the end of the day, curses help us make sense of a thing, or person, or place, that seems to be haunted by misfortune. They act like a walking stick for people having a difficult time staying on the path. They help us make sense of life. I can imagine life in the 6th century in Ireland was incredibly difficult, and it would make sense that, eventually, someone would begin to tell stories that tried to explain the harshness of that life, stories about a curse, perhaps. When someone failed to return from battle or a hunting trip, or even travel between two villages, it was hard to not have all the answers. Stories about attacks from local werewolves certainly did their part in explaining these disappearances. But they were just stories, right? Gerald of Wales was a 12th century historian who recorded something interesting. He had been sent to Ireland by King Henry II to record the local history there. According to him, a local priest requested his company while he was visiting. This priest sat down and told Gerald an amazing tale. According to the report, he had been travelling near the western border of county Meath, close to what would have been ancient Ossory, and had camped for the night in the woods. That night, with his fire burning low, someone approached him from the darkness beyond the firelight, and spoke. Obviously, the priest was frightened – he thought that he had been alone, but the voice of a man called out to him with great urgency. The man spoke of his wife, who was sick at home. He was worried, and wondered if this man of God might come, and at least perform last rights for her. Reluctantly, the priest agreed. He gathered up his belongings and followed the voice into the woods. They travelled a short distance, until they came to a large, hollow tree. There, the priest noticed two frightening things. First, there was something, or someone, lying inside the tree, presumably the sick wife. Second, though, he realised that the voice was not coming from a man at all, but a wolf. He was taken aback. How, he asked the wolf, was he able to speak like a man? The wolf’s answer was simple: centuries before, he said, his people had been cursed by a travelling priest, forever doomed to become wolves. The priest prayed over the man’s wife, he tended her illness, and the couple was gone by morning, never to be seen again.

This episode of Lore was produced by me, Aaron Mahnke. You can learn more about me and this show over at lorepodcast.com, and be sure to follow along at Twitter, Facebook, Tumblr and Instagram @lorepodcast. This episode of Lore was made possible by you, listeners who deserve no curses. [Insert sponsor break]. Thanks for listening.

[valiantballooncoffee]

Selmer Clarinets Serial Numbers

Selmer USA Clarinet Question. | Sax On The Web Forum

Cached

Clarinet Serial Number Lookup

Serial Numbers - Conn-Selmer, Inc

When was your Selmer Paris Saxophone made?

This is the most accurate Selmer Serial Number Chart on the internet!

Serial number 5071. Full-Boehm model 20. Grenadilla body; German-silver keys, rings, ferrules. 20 keys, 7 rings, rod/pillar mounts. Includes articulated c-sharp 1 /g-sharp 2, forked e-flat 1 /b-flat 2, alternative a-flat/e-flat 2 key, extended low range to written e-flat. Selmer 10G Bb Clarinet. Serial Number X32. (1972) This Clarinet is widely considered to be superior to the Buffet. SOLD - July 2007 To a professional player in the U.K. And here's another 10G that I sold. The agent who handled the transaction for the player had this to say: 'N. Is absolutely delighted with his new Clarinet!

Friend of GetASax.com Douglas Pipher has been given unprecedented access to the Selmer Paris archives, and after thousands of hours of research has compiled a brand new and more Selmer Serial Number Chart for Selmer saxophones. With permission, we have printed the results of his research below.

If you are wanting to sell your Selmer saxophone, we are always buying vintage saxophones. Please email us at [email protected]

Selmer Serial Numbers – a Fresh Approach

Douglas Pipher, June 20, 2017

The existing Selmer Serial Number Chart has been available on the internet for years. Many saxophonists use it as the authority for determining when an instrument was made. But there are problems with the existing chart, such as the timing of the introduction of the different models. It seems unlikely that every new model was introduced exactly at the beginning of a new year. It also seems unlikely that each year’s production ended at a conveniently round number. Was the chart built from specific data or was it just someone’s estimate; a guess which eventually became assumed to be an absolute truth? With these questions in mind, the need for a fresh look became clear, to see if there was a way to measure the accuracy, or inaccuracy, of the existing chart. Douglas Pipher decided to take on the challenge.

Clearly the first step was to collect as much primary data as possible. It is well known that Selmer Paris possesses some archival records but they are not available to the public. With a background in statistical analysis and an established record in the study of Selmer history, Douglas was able to secure access to these archives. Once there, the daunting nature of the task became apparent. The archives are comprised of a series of very old and fragile notebooks, written by a variety of people, in a variety of handwriting styles. Some were neat and detailed and others were nearly illegible and of course, it is all written in French. But, the fact that all the data still existed was like finding a treasure.

The archive records contain four key elements:

– Instrument type (Alto, Tenor etc) – Finish and custom features – Shipping date – Destination

In most cases, there was no mention of what model was being produced. The data started at serial #5000 and continued for over 75 years. Whether earlier notebooks were lost or were never kept is unfortunately unknown.

Prezi presentation. The first phase of the research was to study the records from the beginning up to the end of the Mark VI era. (1927 to 1975) After several trips to Paris and several thousand hours of research and study, the original shipping data was collected and organized. Finally, it was possible to do a detailed study of each year’s actual sales and compare them the to the information suggested in the existing serial number chart.

Let’s take a look at 1927, the earliest year for which full data was available.

The existing serial number chart showed a range from 5601 to 7850. By simple subtraction, 2249 saxophones were allegedly built in 1927. A search of the actual shipping dates for this serial number range revealed the following:

Selmer USA Clarinet Question. | Sax On The Web Forum

Only 1537 saxophones within this range were shipped in 1927. An additional 404 were shipped in 1928 and 27 more were shipped even later than that. Dividing the actual number (1537) by the alleged number (2249) revealed that the serial number range for 1927 was only 68% correct. Clearly, there was room for improvement.

Cached

This process was repeated for each year up to 1975. The average accuracy for the entire existing serial number chart was a disappointing 66%. That’s only two out of three! So about a third of the people using the list got the wrong year for their saxophone. It quickly became obvious that an improved chart was needed.

Fortunately, the primary shipping data could now be used to rebuild the serial number chart from scratch. Beginning with a list of all the actual 1927 sales, they were sorted by serial number. Next, they were grouped into serial number ranges of 100. (5000 – 5099, 5100 – 5199 etc) and the total number of 1927 sales within each group was calculated.

Clarinet Serial Number Lookup

The chart at left shows that less than one quarter of the saxes in the 5000 to 5299 serial number range were sold in 1927. Most were sold in 1926. The range from 7300 to 7800 also showed less than half of the sales in 1927, with most of the remainder being sold in 1928. Between the 5300 and 7299 range, most of the saxes were sold in 1927. This range became the initial boundary for 1927 production. By taking a closer look, right down to individual instruments, the starting and ending points of the range were modified as needed. Casio ctk 710 driver. The most accurate serial number range for 1927 was finalized as 5300 – 7280. Repeating this process for each year up to 1975 resulted in the development of a chart with an average accuracy of 82%. For searches of Alto or Tenor only, the accuracy rose to 86%.

Why is the new chart not 100% accurate? A look at the 1927 chart to the left makes the answer quite clear. As mentioned above, the 1927 range was determined to be 5300 – 7280, so the 1928 serial number range logically started at 7281. But many saxophones from 7300 to 7800 were sold in 1927. The majority of the horns in this range which were sold in 1928, but clearly not all of them. There are many reasons for this. Different distributors had different specifications, which affected delivery times. The US-Market horns, for instance, were not normally engraved, padded or lacquered in France. This meant that US-Market horns shipped earlier than others.

The more unusual types of saxophones, such as the Sopranino or Bass, were often sold months or even years later than one might expect. Individual saxophones with custom finishes or features would naturally take longer to build, thus delaying their completion date. In building as complex an instrument as a saxophone, there are many reasons why and individual sax’s completion date could be delayed by days, weeks or months.

Serial Numbers - Conn-Selmer, Inc

The improved serial number chart is by no means flawless. But it’s does allow for a far greater level of confidence for Selmer owners and enthusiasts. Douglas’ ongoing primary research continues to extend the scope of the improved chart, into the Mark VII range and beyond. Douglas Pipher is a Canadian saxophonist, collector and researcher who has spent the last several years studying Selmer instruments with the goal of improving our understanding of Selmer history through primary research. Spectrasonics keyscape crack mac. He can be reached at: [email protected]

Kenny rogers discography torrent. Emmylou Harris White Shoes. Emmylou Harris - All I Intended To Be. 100 hits of the 80's - 5CD. The Very Best Of Pop Music 1967-1995 (12 CD) 1995. Calvin Harris - 18 Months - 2012. Homepage LP Discography on Facebook. Lyrics: Kenny Rogers. Discography Songs Lyrics Covers gallery. Reprise / Jolly Rogers / (1967 - 1973) The First Edition with The First Edition (. Real Name: Kenneth Ray Donald Rogers. Discography; 546 Releases 68 Albums 157 Singles & EPs 312 Compilations 7 Videos 2 Miscellaneous 2526 Appearances 102 Albums 6. (Country, Pop) Kenny Rogers - Discography 47 albums (ft. Dolly Parton, Dottie West, Kim Carnes, Sheena Easton, The First Edition) - 1976-2015, MP3, 320 kbps.