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Journal articles on the topic 'Tanguts'

Author: Grafiati

Published: 12 October 2024

Last updated: 19 July 2025

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1

Hongyin, Nie. "Chinese Stories of Filial Piety in Tangut Literature." Письменные памятники Востока 18, no. 3 (2021): 95–117. http://dx.doi.org/10.17816/wmo77344.

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Before the formal Chinese compilation of the Twenty-four filial pieties appeared in the Yuan era, there were lots of stories concerning family moral code spreading around the Central Kingdom and along the Gansu Corridor. Most of them entered Xixia through the channels of literary record or oral narration. Some of them were translated into Tangut more than once and became the most popular materials used in moral education for youth and in birthday congratulation for aged people. Sometimes the Tangut versions are quite different from the corresponding Chinese originals in their storylines or eve

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2

Nie, Hongyin, and Yingxin Sun. "The Mixed Homonymic Characters: Procedures for Primary Teaching as Recommended by the Tanguts." Written Monuments of the Orient 9, no. 1S (2023): 77–106. http://dx.doi.org/10.55512/wmo594235.

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The newly discovered Tangut xylograph Essential Selection of Mixed Homonyms Often-Transmitted is a primer designed to teach beginners over 2000 Tangut characters commonly used in Buddhist scriptures. Referring to various dictionaries and primers, the compilation approach of the booklet is modeled after the Chinese traditional primer entitled Mixed Characters, which was widely circulated at that time, but its notes focus on the interchangeability of homonymic characters in various manuscripts, rather than on providing phonetic or semantic explanations. The two prefaces of the book prove to be a

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3

Kuzmin, Nikita. "Pilgrimage in Western Xia: Research on Tangut Wall Inscriptions in the Mogao and Yulin Caves." Written Monuments of the Orient 9, no. 1S (2023): 49–62. http://dx.doi.org/10.55512/wmo569219.

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The Tanguts who established Western Xia (982–1227) were active and devoted Buddhist pilgrims. They visited the Buddhist cave complexes of Mogao and Yulin in the Greater Dunhuang area and left several hundred lines of wall inscriptions. The paper examines various types of the remaining Tangut pilgrimage inscriptions and formulates their common textual formula. The comparative study of the resemblant Chinese, Tangut, and Uyghur inscriptions reveals their structural and vocabulary similarities and suggests the existence of the multilingual “inscriptional discourse” in the greater Dunhuang area in

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4

Solonin, Kirill, and Zhang Yongfu. "The Tangut Text of Suiyuan ji and the History of Chan Buddhism in Xixia." Journal of Chan Buddhism 2, no. 1-2 (2021): 210–37. http://dx.doi.org/10.1163/25897179-12340012.

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Abstract The paper discusses some problems pertaining to the spread of Sinitic Buddhism, especially of the Huayan Chan tradition in Xixia. These include issues of the transmission of the teaching as well as codicological and conceptual problems of the dissemination of the publications of Huayan Chan texts in Xixia. The paper presents evidence that the Chan Buddhist content available to the Tanguts was not limited to Huayan Chan, but included some knowledge of the Song-period Chan Buddhism. The paper introduces the previously unknown Tangut composition Suiyuan ji and discusses its structure as

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5

Drobyshev, Yu I. "Tangut captivity of Genghis Khan." Orientalistica 4, no. 2 (2021): 380–405. http://dx.doi.org/10.31696/2618-7043-2021-4-2-380-405.

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The article puts forward a hypothesis about the capture of Genghis Khan by the Tanguts during his attack on the Tangut state of Xi Xia in 1207-1208. The only source that provides this information is the work of Guillaume de Rubruk, who visited Mongolia in 1253-1255. No supporting information has yet been found, however, there is no data that would completely exclude the possibility of Genghis Khan being captured. On the basis of Chinese, Mongolian, Persian, Tibetan, and Tangut sources, the author reconstructs a picture of the Mongol invasions into Xi Xia in search of the moment when this event

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6

Chih-hung, Yen. "“Imagined Pure-Lands of Bhaisajyaguru by Chinese and Tanguts”." Journal of Inner Asian Art and Archaeology 2 (January 2007): 159–64. http://dx.doi.org/10.1484/j.jiaaa.2.302557.

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7

Sperling, Elliot. "Further Remarks Apropos of the 'Ba'-rom-pa and the Tanguts." Acta Orientalia Academiae Scientiarum Hungaricae 57, no. 1 (2004): 1–26. http://dx.doi.org/10.1556/aorient.57.2004.1.1.

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8

Bogdanov, Kirill M. "The Tangut Manuscript <i>The First [Shamanistic] Ritual</i> from IOM, RAS Collection. Textual Research and Translation." Письменные памятники Востока 19, no. 1 (2022): 5–18. http://dx.doi.org/10.55512/wmo100085.

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The Tangut manuscript Танг 1621 is recorded evidence of the Tangut shamanistic tradition that existed in the Xixia state, but had originated from the religious beliefs of the Tanguts ancestors. This text was discovered among unidentified Tangut texts in the process of cataloguing work. Prior to this this discovery, we came across some indirect references to Tangut shamanism in various sources such as historical documents (The Tangut Codex), ritual or religious text fragments. Most likely, the text in question is an original Tangut text that had originally existed in verbal tradition and was la

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9

Elikhina, Yuliia I. "The Dunhuang and Yulin cave museum complexes." Issues of Museology 12, no. 2 (2021): 296–309. http://dx.doi.org/10.21638/spbu27.2021.212.

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The article examines the caves of Dunhuang and Yulin — world famous Buddhist complexes. The tradition of cave temples with wall paintings and sculpture came from India. The Dunhuang and Yulin caves were decorated in this manner. The highest peak in the development of Dunhuang art falls on the period of the Tang Dynasty (618-907), it was at this time that numerous murals appeared depicting the Pure Land of Buddha Amitabha, the Lord of the West, where the souls of the righteous dwell, the Pure Land of Buddha of healing Bhaishajyaguru and other subjects. The main source for the creation of works

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10

Zhu, Tianshu. "Lute, Sword, Snake, and Parasol—The Formation of the Standard Iconography of the Four Heavenly Kings in Chinese Buddhist Art." Religions 14, no. 6 (2023): 798. http://dx.doi.org/10.3390/rel14060798.

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The Four Heavenly Kings, Sida Tianwang 四大天王, are the guardians of the four quarters of the world in Buddhism. They are among the most frequently represented protective deities in Buddhist art across different traditions. In their standard iconographies developed in China popular during the Ming and Qing dynasties (1368–1911), they wear full armor, and each holds exclusive attributes—lute (pipa 琵琶), sword, snake, and parasol—from the east, south, west, to the north respectively. There is no direct textual base in the Chinese cannon for such iconographies. Neither can we find prototypes in India

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11

Drobyshev, Yuliy. "Chinggis Khan and the Idea of World Domination." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 80. http://dx.doi.org/10.31857/s086919080027500-7.

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The article proposes a solution to the question of Temujin/ Chinggis Khan’s plans for world domination. Based on reports of a number of medieval sources, the author comes to the conclusion that his military campaigns pursued specific goals mostly to take revenge on numerous enemies and were not a part of a common aggressive plan. After uniting nomadic tribes and pacifying borderlands, Chinggis Khan usually reacted severely to external challenges, and his first campaignto Xi Xia and Jin were predatory. At the same time, the war did not always imply seizure of foreign territories, or the Mongols

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12

Beaudouin, Mathieu. "Tangut verb agreement." Linguistics of the Tibeto-Burman Area 45, no. 1 (2022): 93–109. http://dx.doi.org/10.1075/ltba.21008.bea.

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Abstract The Tangut language is of particular importance to the field of SinoTibetan Studies, notably because of its morphological conservatism, which is unexpectedly correlated with a simplification of its syllable structure, a consequence of a process Miyake (2012) called “compression”. Such conservatism is evident in the syllable qualities reconstructed, which sometimes reflect proto Tangut’s ancient derivational processes. Verbs also exhibit various flectional phenomena, mainly due to conversion of agreement rules and referential hierarchy rules (Silverstein 1976), in a manner reminiscen

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13

Tian, Guyuan, and Yuanyuan Xu. "A Study on the Typeface Design method of Han Characters imitated Tangut." Advances in Education, Humanities and Social Science Research 1, no. 2 (2022): 270. http://dx.doi.org/10.56028/aehssr.1.2.270.

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The Western Xia (1038-1227) was an ethnic regime in the northwest of China during the Song and Liao dynasties. Tangut is the concentrated expression of Tangut culture and Tangut art. It is the language used by the Xiang clan of Tangut party. The typography design of Chinese characters imitating the Tangut style is a new field of Chinese character typography design, which not only conveys the basic shape and meaning of Chinese characters, but also shows the beauty of blending with the aesthetic scale of Tangut style characters. Based on the analysis of the characteristics of Tangut characters i

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14

Tian, Guyuan, and Yuanyuan Xu. "A Study on the Typeface Design method of Han Characters imitated Tangut." Advances in Education, Humanities and Social Science Research 2, no. 1 (2022): 270. http://dx.doi.org/10.56028/aehssr.2.1.270.

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The Western Xia (1038-1227) was an ethnic regime in the northwest of China during the Song and Liao dynasties. Tangut is the concentrated expression of Tangut culture and Tangut art. It is the language used by the Xiang clan of Tangut party. The typography design of Chinese characters imitating the Tangut style is a new field of Chinese character typography design, which not only conveys the basic shape and meaning of Chinese characters, but also shows the beauty of blending with the aesthetic scale of Tangut style characters. Based on the analysis of the characteristics of Tangut characters i

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15

Devine, Nesta, and Ruth Irwin. "Autonomy, Agency and Education: He tangata, he tangata, he tangata." Educational Philosophy and Theory 37, no. 3 (2005): 317–31. http://dx.doi.org/10.1111/j.1469-5812.2005.00122.x.

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16

Lai, Yunfan, Xun Gong, Jesse P. Gates, and Guillaume Jacques. "Tangut as a West Gyalrongic language." Folia Linguistica 54, s41-s1 (2020): 171–203. http://dx.doi.org/10.1515/flih-2020-0006.

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Abstract This paper proposes that Tangut should be classified as a West Gyalrongic language in the Sino-Tibetan/Trans-Himalayan family. We examine lexical commonalities, case marking, partial reduplication, and verbal morphology in Tangut and in modern West Gyalrongic languages, and point out nontrivial shared innovations between Tangut and modern West Gyalrongic languages. The analysis suggests a closer genetic relationship between Tangut and Modern West Gyalrongic than between Tangut and Modern East Gyalrongic. This paper is the first study that tackles the exact linguistic affiliation of th

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17

Arakawa Shintarō. "Introduction to Tangut Script." Kugyol Studies ll, no. 38 (2017): 57–81. http://dx.doi.org/10.17001/kugyol.2017..38.004.

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18

Xiaofang, Ma. "Quotations in Tangut texts." Journal of Chinese Writing Systems 2, no. 3 (2018): 215–22. http://dx.doi.org/10.1177/2513850218778823.

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The aim of the present paper is to discuss the differentiation between direct and indirect quotations in Tangut texts. Based on the analysis of Buddhist texts and translations from Chinese classics in the Khara-khoto collection preserved in the Institute of Oriental Manuscripts, RUS, the quotations in Tangut may be divided into two categories. Direct speeches are not marked or attached by a quotative marker jɨ2妒. Indirect speeches are composed by using jɨ2妒 or a compound marker jɨ2 djij2妒纓 at the end of the quote. Tangut quotation structure is closely related to the verb jɨ2妒. It is illustrate

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19

Beaudouin, Mathieu. "Tangut and Horpa languages." Language and Linguistics / 語言暨語言學 24, no. 4 (2023): 611–73. http://dx.doi.org/10.1075/lali.00142.bea.

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Abstract Fieldwork from the past decade has yielded new data from a cluster of languages in Western Sichuan (China), resulting in new observations relevant for the understanding of Tangut grammar. In this paper, I intend to present morphosyntactic evidence pointing to the Tangut language’s membership within the Horpa taxon, located within the larger Gyalrongic group of the Qiangic branch of Sino-Tibetan. Tangut exclusively shares with Horpa languages cognates that are far too peculiar to be the result of mere chance. By successively considering the verbal, nominal, and postpositional domains,

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20

Pemba, Kadidia Adula. "Tangles." Journal of LGBT Youth 6, no. 1 (2009): 91. http://dx.doi.org/10.1080/19361650802396924.

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21

Villierme, Marie-Helene. "Tangata." Manoa 17, no. 2 (2005): 52–69. http://dx.doi.org/10.1353/man.2006.0019.

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22

Warren, Deborah. "Tangents." Sewanee Review 123, no. 1 (2015): 51–53. http://dx.doi.org/10.1353/sew.2015.0019.

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23

Arakawa, Shintaro. "On the Tangut prefix 2da:-." Письменные памятники Востока 18, no. 3 (2021): 64–73. http://dx.doi.org/10.17816/wmo77306.

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The Tangut language was spoken during the Xixia (Tangut) dynasty (A.D. 1038-1227) in the northwestern part of China.The first emperor (A.D. 1036) established the Tangut script for the language. Although the Tangut language and its script are now extinct, the many documents written in the Tangut script enable us to reconstruct its phonology and grammar. Tangut belongs to the Tibeto-Burman language group (Tangut-Qiang). Its grammar possesses unique features that are not found in either Old Tibetan or Old Burman. One of such features is a directional prefix. Six or seven morphemes function as pre

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24

Rossé, Élizabeth. "Les « Tanguys » des jeux vidéo." Psychotropes 21, no. 2 (2015): 123. http://dx.doi.org/10.3917/psyt.212.0123.

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25

Chung-pui, Tai. "Tibetan Buddhism practice of inner fire meditation as recorded in Tangut fragments with Tibetan phonetic glosses." Journal of Chinese Writing Systems 2, no. 3 (2018): 163–84. http://dx.doi.org/10.1177/2513850218781514.

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This paper examines the content of the Tangut text in one of the largest joinable pieces of Tangut fragments with Tibetan phonetic glosses, Fr. 3(8), Fr. 9(14), and Fr. 1(6) from инв. 8363 of the Archives of Orientalists of the Institute of Oriental Manuscript, Russian Academy of Sciences. A detailed sentence-based translation of the Tangut text is provided. The interpretation of these fragments suggests that the Tangut text is an instruction for vase breathing and inner fire meditation, which is also known as “tummo.” This text should relate to the Six Yogas of Nāropa, which was mainly practi

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26

West, Andrew. "An introduction to the Tangut Homonyms." Journal of Chinese Writing Systems 2, no. 3 (2018): 195–207. http://dx.doi.org/10.1177/2513850218778825.

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This paper discusses a printed edition of a hitherto unknown Tangut linguistic text called Homonyms, which was sold at auction in Beijing in 2014. The book is complete in 14 folios, and comprises two prefaces on three folios; an initial section on two folios showing the cursive forms of sample Tangut characters, ordered by components; and a main section on nine folios which lists 577 groups of homophone characters, listed under head characters that derive from the Tangut books Synonyms and Mixed Characters. The homophone groups do not closely correspond to homophones in other Tangut linguistic

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27

Janhunen, Juha A. "A Chinese View on Tangut." International Journal of Eurasian Linguistics 3, no. 1 (2021): 135–40. http://dx.doi.org/10.1163/25898833-12340045.

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28

Gong, Xun. "Nasal Preinitials in Tangut Phonology." Archiv orientální 89, no. 3 (2022): 443–82. http://dx.doi.org/10.47979/aror.j.89.3.443-482.

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Gong Hwang-cherng proposed that the Tangut language has a distinction between short and long vowels. To date, however, no reliable correlates have been found regarding the actual phonological nature of the distinction. A careful examination of Chinese loanwords in Tangut and Sino-Tangut pronunciation reveals that the “vowel length” distinction should be revised to that of the presence vs. absence of a nasal preinitial. The pair “weed” vs. “tomb,” borrowed respectively from Chinese 蒲 bu and 墓 muH (the latter from a Northwest-type reflex with *mb-), hitherto reconstructed as buʶÅ {buÅ} vs. buʶ¹

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29

Ma, Zhouyang. "The Nyāyabindu in Tangut Translation." Journal of Indian Philosophy 49, no. 5 (2021): 779–825. http://dx.doi.org/10.1007/s10781-021-09479-w.

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30

Duan, Yuquan. "Conjunction wja1 in Tangut Language." Journal of Chinese Writing Systems 3, no. 1 (2018): 3–10. http://dx.doi.org/10.1177/2513850218796081.

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Tangut wja1 is considered as a verb, a noun or a pronoun, which is ambiguous in current dictionaries. This paper makes it clear that wja1 is a conjunction in grammatical words of the Tangut language, and can be used to translate the conjunction na in Tibetan language. This conjunction usually occurs at the end of a former clause in a compound sentence, and expresses progressive, hypothetical, conditional and sequenced relations with the latter clause. Moreover, the latter clause is usually an interrogative sentence, in which there are mostly rhetorical questions in the progressive relation com

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31

Liu, Changqing. "On Tangut Historical Documents Recognition*." Physics Procedia 33 (2012): 1212–16. http://dx.doi.org/10.1016/j.phpro.2012.05.201.

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32

Solonin, K. J. "The Glimpses of Tangut Buddhism." Central Asiatic Journal 52, no. 1 (2008): 64–127. http://dx.doi.org/10.13173/caj/2008/1/6.

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33

Martins, Valter. "Comida, diversão e liberdade. Os tanguás de Campinas no final da escravidão." URBANA: Revista Eletrônica do Centro Interdisciplinar de Estudos sobre a Cidade 2, no. 1 (2013): 1. http://dx.doi.org/10.20396/urbana.v2i1.8635233.

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Dispersos após a demolição do Mercado de Hortaliças de Campinas em 1885, muitos de seus comerciantes retomaram as atividades vendendo verduras, legumes e quitandas em estabelecimentos que ficaram conhecidos como tanguás. Situados no centro da cidade, os tanguás assumiram funções variadas, preocupando autoridades municipais, policiais, sanitárias e vigilantes da moral e dos bons costumes. Quase sempre camuflados por um beco ou cortiço, freqüentados por escravos, livres e libertos, nos democráticos tanguás havia comida, bebida, diversão e se respirava um ar de liberdade, constituindo um espaço d

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34

Zamalieva, Zarina I., and Elena I. Nesterenko. "LEGAL STATUS OF WOMEN IN TANGUT SOCIETY (based on materials of the Tangut Code)." Vestnik of Kostroma State University 29, no. 3 (2023): 68–73. http://dx.doi.org/10.34216/1998-0817-2023-29-3-68-73.

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This article examines the legal status of women in the Tangut society based on the materials of the “Amended and Approved New Code of Regnal Era of Heavenly Prosperityˮ, as well as the basic laws that establish the rights and obligations of women in the state of Xi Xia. The articles of the code that define women by social status, are raised. The women’s status is analysed in the whole variety of their social roles in the Tangut state – mother, wife, daughter, widow, concubine, nun, slave. Laws, indicating restrictions on marriage and divorce, and establishing a distinction between a lawful wif

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35

宋, 世超. "Digital and Intelligent Processing of Tangut Script: Constructing Knowledge Graph of Tangut Character Components." Interdisciplinary Science Letters 09, no. 04 (2025): 483–96. https://doi.org/10.12677/isl.2025.94060.

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36

Liao, Yang. "Astral Cult in the Encompassing Mind: Rethinking the ‘Stellar Magic Circle’ from Khara-Khoto." Acta Orientalia Academiae Scientiarum Hungaricae 76, no. 1 (2023): 47–91. http://dx.doi.org/10.1556/062.2022.00124.

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A rare painting with unique subject matter among extant Tangut cultural heritage, the so-called astral maṇḍala (more accurately, Grahamātṛkā-maṇḍala) from Khara-khoto deserves focused academic attention. Now in the collection of Hermitage, this painting broadens the horizons of research from multiple perspectives, including the history of astrology, Tangut culture, Esoteric Buddhism, and ritual studies. Introduced into Tangut Buddhism likely via Tibet, the Grahamātṛka-maṇḍala contributed to the construction of both a new iconographical system and a new pantheon of astral deities. The painting

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37

Thurston, Hugh. "On Tangents." Mathematics Magazine 66, no. 4 (1993): 227. http://dx.doi.org/10.2307/2690735.

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38

Brazil, Melanie. "Preventing tangles." Nature Reviews Drug Discovery 1, no. 2 (2002): 100. http://dx.doi.org/10.1038/nrd741.

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39

SHAKMAN, STUART HALE. "Heliocentric tangents." Nature 338, no. 6215 (1989): 456. http://dx.doi.org/10.1038/338456a0.

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40

Thurston, Hugh. "On Tangents." Mathematics Magazine 66, no. 4 (1993): 227–35. http://dx.doi.org/10.1080/0025570x.1993.11996126.

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41

Brockett, Tracey Physioc. "Daily Tangles." Massachusetts Review 58, no. 4 (2017): 729–36. http://dx.doi.org/10.1353/mar.2017.0112.

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42

Melzer, Arthur. "Esoteric Tangles." Perspectives on Political Science 44, no. 4 (2015): 226–36. http://dx.doi.org/10.1080/10457097.2015.1088769.

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43

Goldman, Jay R., and Louis H. Kauffman. "Rational Tangles." Advances in Applied Mathematics 18, no. 3 (1997): 300–332. http://dx.doi.org/10.1006/aama.1996.0511.

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44

Wang, Peipei. "New Translations of Some Tangut Words." Written Monuments of the Orient 9, no. 1S (2023): 124–35. http://dx.doi.org/10.55512/wmo595720.

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Some important documents, such as the Tangut legal texts “Revised and Newly Approved Code of the Heavenly Prosperity Reign (1149–1168)” (Tiansheng lüling) and “New Laws of the Pig Year” (Hainian xinfa), are not fully clarified. One reason is that some Tangut words cannot be understood correctly. The main key to finding exact meanings of Tangut words are translations of Chinese classics. In this paper it is shown how using the Tangut translation of a Chinese leishu, “Forest of Categories” (Lei lin), and finding correct interpretations of nine words results in reasonable translations of legal pr

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45

Gong, Xun. "Uvulars and uvularization in Tangut phonology." Language and Linguistics / 語言暨語言學 21, no. 2 (2020): 175–212. http://dx.doi.org/10.1075/lali.00060.gon.

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Abstract Tangut, a mediaeval Qiangic language (Sino-Tibetan family) distinguishes three grades (děng 等). The traditional Sofronov-Gong reconstruction of this distinction postulates different degrees of medial yod: Grade I {-Ø-}, Grade II {-i-}, Grade III {-j-}. The yods, however, are not supported by the transcriptional evidence. Based on cognates between Tangut and Rgyalrongic languages, this study proposes the uvularization hypothesis: Tangut syllables have contrastive uvularization. Grade I/II syllables are uvularized, while Grade III syllables are plain. For phonological velars, uvularized

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46

Kepping, Ksenia Borisovna. "The conjugation of the Tangut verb." Bulletin of the School of Oriental and African Studies 57, no. 2 (1994): 339–46. http://dx.doi.org/10.1017/s0041977x00024903.

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The data and analyses of Tangut verbal morphology which I have presented (1979b, 1981, 1982, 1985) represent the cumulative result of more than twenty years of research of Tangut texts. It is with great regret that I saw my analyses misunderstood (LaPolla, 1992). In order to clarify my view on the Tangut verbal agreement, I feel compelled to give a succinct account of the phenomena causing so much controversy in the Tibeto-Burman linguistic literature.The Tangut verb shows agreement for person and number of actant. The three overt agreement morphemes are <-ŋa2> (first person singular), &

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47

Wai-Ming, Ng. "The Historical Reception of the Yijing in the Tangut State." China and Asia 1, no. 2 (2019): 137–57. http://dx.doi.org/10.1163/2589465x-00102002.

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Abstract The Yijing [Classic of Changes] was an influential Chinese text in the Sinosphere, but its reception in the non-Sinic neighboring nations of China remains largely unknown. This is a pioneering study of the popularization and uses of the Yijing in the Tangut state based primarily on Tangut documents unearthed in Khara-Khoto, highlighting the ways that the Yijing’s symbolism and divination were incorporated into Tangut traditions. Yijing-related ideas and practices played a considerable role in different aspects of Tangut culture such as medicine, architecture, art, military strategy, p

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48

Peng, Xu. "Amendments for the edition of Tangut <i>Mahāprajñāpāramitā-sūtra</i> published in <i>Heishuicheng Manuscripts Collected in Russia</i>." Written Monuments of the Orient 10, no. 2 (2024): 32–54. https://doi.org/10.55512/wmo642582.

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Volumes from 15 to 20 of Heishuicheng Manuscripts Collected in Russia selectively represent the Mahāprajñāpāramitā-sūtra in Tangut language held by the Institute of Oriental Manuscripts of the Russian Academy of Sciences. The fundamental edition of the Collection certainly is not free from some invalidities, which became evident with the time. For the Tangut version of Mahāprajñāpāramitā-sūtra, (1) some folios of different volumes were mistakenly spliced together; (2) the order of the folios of the same volumes were mixed up. The problem of identifying of the text was also aggravated by omissi

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Hashimoto, Naoki, Tohru Takeuchi, Ryoko Ishihara, et al. "Glial fibrillary tangles in diffuse neurofibrillary tangles with calcification." Acta Neuropathologica 106, no. 2 (2003): 150–56. http://dx.doi.org/10.1007/s00401-003-0715-0.

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Esteban, Valdivieso García. "Los tangos del camino." Música Oral del Sur, no. 6 (December 15, 2005): 237–49. https://doi.org/10.5281/zenodo.4629943.

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Aunque haya un término -flamenco- que se utiliza para designar una unidad aparente, los estilos y forma que lo integran son tan variadas y heterogéneas que al tratar los orígenes e influencias se debe pensar en una pluralidad, lo cual hace complejo el estudio de la forma, es decir, el estudio de la configuración de una obra musical tal y como viene definida por sus alturas, sus ritmos, sus dinámicas y sus timbres.  

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