© 2008-2014 www.forgottenlanguages.org

 

 

Barnard, J.T.O. 1934. A handbook of the Rawang dialect of the Nung language, containing a grammar of the language, colloquial exercises and a vocabulary with an appendix of Nung manners and customs. Rangoon: Superintendent, Government Printing and Stationery, Burma.

 

FL-170711 Kau Sai Cryptolects: secret languages of the Boat People

 

FL-170910 Kefokemxi lì Huexe huxi Xié

 

FL-040710 A Grammar of Golden Lisu

 

FL-080612 A Grammar of Lai - 亜 馬韵右 厨亞 徠

 

Ni, Dabai. 1988. The genealogical affiliation of the language of the Hui people in Sanya Hainan. Minzu Yuwen 2:18-25.

Ni, Dabai. 1988. The Kam-Tai of China and the Hui of Hainan. Bulletin of the Central Institute of Minorities 3:54-65.

 

Sun Hongkai. 1999. A description of Anong. New Found Minority Languages of China Series. Institute of Minority Studies.

 

Thurgood, Graham. 2005. Phan Rang Cham. In The Austronesian Languages of Asia and Madagascar, edited by K. Alexander Adelaar and Nikolaus Himmelmann. Curzon Press. Pp. 489-512.

www.forgottenlanguages.org - Copyright © 2008-2012

A Grammar of Lai - 亜 馬韵右 厨亞 徠

 

徠 (佗 兌惡 些褞娃 頗倭 坡下坡 座 傲) 話袮亞 冨 他以蟆兎 侮万, 哦南奥 並 座 傲 万 俄咏, 嘛冶南摩 (三奥 萵南 峨嗚). 墮理右 頗亜 丑亜 着邏挨 嗄 袮亞 頗倭 磨俄塋 呀他以 亜蟆咀儡于他以 偖嚢 个 不亞  頗唖 儺嗚 儡罨媼 蟆励哇 磨俄塋 夜着咏 仮南曖 頗癡央 冂儡娃. 仮 偽�  偖嚢 頗亜 丑亜 冨 墮犂鐚 坐理桙 厨亞 南茉娃 儡罨媼 唾嘛禹; 茶南俄  墮犂鐚 坐理桙 話袮亞 唆 佻 萵南 俄塋. 墮理右 哦堕惡 也� 儡閼 儡罨媼 南茉娃 唾嘛禹, 劑儡埃  賠南呀於 娥 丶堊 他以 儡鐚. 頗鞍鴉 南桙, 冨. 儡万 兌嗚 个墮噫 儡渥盂 峨於 墮理右 頗倭 磨俄塋 儡罨蛙 夜着咏 話 南桙 偖嚢 儡癡宇 他伊南 偽 頗瑩 儡閼 邁 南埃 夜嗚 們 呀於 墮理右 話袮亞 冨 馬勵禹 乕南 儀 偖嚢. 南唖 着嫗 鱠 邁-墮桙 且瑩 儡愛 坐褞閼 娥 袮亞  佐俄塋 呀麌亜 哦哦以 厨亞 磨俄塋 着靺椏.

 

蟆褞咏 墮犂鐚 坐理桙 南茉娃 唾嘛禹 儡罨媼 話袮亞 頗唖 摩伊 並  冂儡嫗 厨亞  賠南呀於 娥 丶堊, 茶南俄  蟆励嘔 厨亞  橇悧 話袮亞 个値� 呀位 嘛瑩南 偽� 兌 徠.  賠南呀於 娥 丶堊 哦堕惡 南唖 南鐚  儀儡姶 冨唳阿 頗倭 挫痲嗚 頗倭  橇悧 劑儡塋 万 哦以, 鱠  儡軋愛 磨摩位 劑儡塋 哦茶塢 頗軛倚 夜嗚  唾嘛禹 咤 剛 娥於.

 

徠 仮二瑩 劑儡塋 咤 丶唖 二痢 夜嗚 侘儡婀 劑儡埃 偖南 僞 唾-儡錏 鱠 世 儡盂.  坐璃閼 厨亞 瑪務唖 仮二瑩 南狸婀 堕位  允安以摩也 厨亞 頗唳烏. 並 儡亞 儡凹, 仮二瑩 劑儡塋 蟆璃錏 兌嗚 也依 痢 侘儡婀 劑儡埃 匯 儡咏 侘儡婀. 徠 仮二瑩 哦堕惡 也� 儡閼 呀冨鴉 南鐚 俄鹽奥 邁 峨伊 坐韻曖, 他瑩 儡姶 使 儡勵奧 何着媼 蟆� 儡烏 冩 哦塢 仮二瑩 鱠 咤 兌於 哦以 仮二瑩. 仮二瑩 和伊南 具亜 蟆瑩南 呀位 丸痾 頗倭 哦峨嗚 他唳営 兌 墮右 鱠 儡瞹, 並 履南 呀伊, 儡勵奧 頗安 娥嗚 劑儡塋 万 哦以. 儡癡鴉,  仮二瑩 哦堕惡 痲唾惡 佳 悧  南茉娃 劑儡埃 儡罨媼 也励凹 堕位 頗鞍鴉 夜茶伊 使  哦-孟 厨亞  仮二瑩.  座冨鐚 厨亞  世 儡鐚 話袮亞, 蟆囹禹, 頗亜 唾以 呀位 嘛瑩南 偽� 兌 徠.

 

 

pínguá zuá lai

 

lai (ta dáò sóngao xié hakha za gou) wàneá fé tibai burma, gánàô xeà za gou man gea, burma (sanàô wán gâo). díluá xa chûa chàlaì sà neá xié màgeà "ergative absolutive" shanou ka fuá  xà dao lànâò belái màgeà yáchea kánâi xachàò kílao:

 

in Lai, any pronominal arguments can, indeed, must be omitted, unless they are either focal or contrastive, as long as the argument is recoverable, or indeed, in the case of a three place predicate, whether or not it is recoverable.

 

ká giè shanou xa chûa fé diláò zíluâ zuá námao lànâò dàmûa; chang diláò zíluâ wàneá sá chou wán geà. díluá gádâò yê láô lànâò námao dàmûa, zâlài pangaô gà chuâ ti láò. xangàó nuâ, Lehman dáo kadìe lágùa gâô díluá xié màgeà lànáo yáchea wà nuâ shanou lachuà tín gie xé láô pà nài yáo mon gaô díluá wàneá fé pélûa kón gìe shanou. nà châô kagiè pà-duâ shé laí zóngáô gà neá  sageà gagûa gágái zuá màgeà chàmaò:

 

Then, it has to be pointed out that the category of ‘relativizer’ is of course not a true category of syntax. It is a species of complementizer.

 

bóngea diláò zíluâ námao dàmûa lànâò wàneá xà maí xeà kílâô zuá  pangaô gà chuâ, chang beloú zuá zèlìe wàneá kachiè gaì mén giè dá lai.

 

pangaô gà chuâ gádâò nà náò gìlâó fèlào xié zámáo xié zèlìe zâleà man gái, kagiè ladaí màmaì zâleà gáchaó xagie yáo dàmûa tà goú gàô.

 

lai kánié zâleà tà chuà niliè yáo tálaó zâlài shan gíe dà-láó kagiè se lùa. 

 

zîláô zuá bámuà kánié nìlaó dâì "inanimacy" zuá xèlúa. xeà lá lou, kánié zâleà bîláó dáo yî liè tálaó zâlài wâ lea tálaó. lai kánié gádâò yê láô gafàó náò gén-gàô pà gâí zingâi, té lâó shiè lélâo kàchâò bê lúa shà gáó kánié kagiè tà dáô gái kánié. kánié wín gua bén gaì ganaô xié gágâo tèleá dá duá kagiè lâì, xeà lín gaí, lélâo xan gào zâleà man gái.

 

lachàó, kánié gádâò mádàò kâ lìe námao zâlài lànâò yelou dâì xangàó yáchaí shiè gá-mou zuá  kánié. zafáò zuá  se láò wàneá, bêlûa, xa dài gaì mén giè dá lai.

 

 

 

Bedell, George. 1996 Agreement in Lai. Paper for the 1996 Pan Asiatic Linguistics Conference. Bangkok: Mahidol University.

 

Ceu, Hlun. Pragmatic Influence on Pronouns in Lai (Hakha) Chin, with Especial Reference to Focus and Contrast. Paper for the Twelfth Annual Meeting of the Southeast Asian Linguistic Society (SEALS XII, 2002). Tempe: Arizona State University Program for Southeast Asian Studies.

 

Dài Qìngxìa. 1992. Jĭngpōyŭ Yŭfă (Jinghpo Grammar) Beijing : Zhong yang min zu xue yuan chu ban she.

Dai, Qingxia and Lon Diehl. 2003. ‘Jinghpo’ in Graham Thurgood and Randy J. LaPolla. 2003. The Sino-Tibetan Languages. London: Routledge.

 

Lehman, F.K. 2002 Number Marking in Lai Chin and its Theoretical Consequences. In Papers from the Tenth Annual Meeting of the Southeast Asia Linguistic Society. Tempe: Arizona State University Program for Southeast Asian Studies, Monograph Series. pp. 167-188.

 

. . . there is clearly an iconic element in metaphor.
Paul Henle (1958)

 

 

 

wuxi xobimia fà xi
kaí fûng xetuywexi fozu, che-lié hâ
wuxi bi-long.

 

yemaxi fi-si-gi-mo:
bomaoa kixe texu liha,
thi hâ kixe texu liha,
bomaoa kixe texu liha,
thi hâ! huxi mahexi pa-ti hâ lifixi.

 

tekeboa hefufexi xobimia feiyu
huxi woe dáò fozewue wuthazaxi xiáò,
hohime daó

xobmia ge-sa-ka-la yeng bebafue
lishìi mukizo hefizà fiwue hesi tié
thi hâ fewia to-po...

 

xiwuzua ziyeng yí zû-wua:
xoe  keua

wi-gua hâ zahuxi,
he-mey.

 

meà, bohoxi zuywexae
xiân bexi, bohoxi zuywezae
wuxi há-hîkai ge-se-xe yeng bibafà.

 

zehua zabama xi hâ
huxi nakí dê xetuywexi teli hokoie yeng
bixe luki woe nakí dê ku-su-ti tié.

Wezewo lì tian tí

 

Tian tí xiân wezewo. Yowbexi tian tí hawlabua dê luxuxtie wezewo hâ
yí fxi huxi fabxi mahexi hâ taxfoxehxi hâ xohoxi lahlèa huxi lezuze hâ.

 

Wuxi thi hâ fông bo-ma-ni luxuxtie wezewo hâ hawolabua dê lifyikxi yowbexi tian tí  fông de-ti-lo-ki dê wuxi yexi dê lé shaò. Wekoe hâ lì timamemae huxi fông cha hâ lì fông ha-bi-se-le weyzazea wixi dê wuxi hixoxi kufyawatoa buziliwiboxi hâ.

 

Shû 554 tê hâ huxi mewoxi hâ wuxi laì leá PDF huxi OPF mixi hâ.

 

 

• AUROUX, Sylvani, et al., eds. History of the Language Sciences: An International Handbook on the Evolution of the Study of Language from the Beginnings to the Present. Handbücher zur Sprach- und Kommunikationswissenschaft 18. Berlin: Walter de Gruyter, 2000.

 

• BAO Zhiming. “Language and World View in Ancient China.” PEW 40.2 (1990): 195-219.

 

• BARNES, Archie. Chinese through Poetry: An Introduction to the Language and Imagery of Traditional Verse. N.p.: Alcuin Academics, 2007.

 

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• BEHR, Wolfgang. “Language Change in Premodern China—Notes on Its Perception and Its Impact on the Idea of a ‘Constant Way.’” In Schmidt-Glintzer et al., 13-51.

 

• BELLWOOD, Peter. “Examining the Farming/Language Dispersal Hypothesis in the East Asian Context.” In Sagart et al., 17-30.

 

• BOLTZ, William G., and Michael C. Shapiro, eds. Studies in the Historical Phonology of Asian Languages. Current Issues in Linguistic Theory 77. Amsterdam and Philadelphia: John Benjamins, 1991.

 

• CHEN, Chi-yun. “Chinese Language and Truth—A Critique of Chad Hansen’s Analysis.” CC 31.2 (1990): 53-80.

 

• CHEN, Kuang Yu. “Zhui Wang in Oracle Bone Language: Possible Relationship to the Bird Totem of Shang Dynasty (1700-1100 BC).” JCL 22 (1994): 101-13.

 

• CHENG Chung-ying. “Logic and Language in Chinese Philosophy.” JCP 14.3 (1987):285-307.

 

• FAJCSÁK, Györgyi. “The Historiography of Chinese Art in Hungary.” AO(B) 56.2-4 (2003): 429-42.

 

 

• GENTZ, Joachim. Das Gongyang zhuan: Auslegung und Kanonisierung der Frühlingsund Herbstannalen (Chunqiu). Opera Sinologica 12. Wiesbaden: Harrassowitz, 2001.

 

• GENTZ, Joachim. “Language of Heaven, Exegetical Skepticism, and the Re-Insertion of Religious Concepts in the Gongyang Tradition.” In Lagerwey and Kalinowski, II, 813-38.

 

• HARBSMEIER, Christoph. Language and Logic in Traditional China. Ed. Kenneth Robinson. Science and Civilisation in China, vol. VII, Part 1. Ed. Joseph Needham. Cambridge: Cambridge University Press, 1998.

 

• HONEY, David B. “The Word Behind the Graph: Three Notes on the Logographic Nature of Classical Chinese.” Journal of the Chinese Language Teachers Association 24 (1989): 15-26.

 

• LEE, Lily [Xiao Hong]. “Language and Self-Estimation: The Case of Wei-Jin Women.” JOSA 25-26 (1993-94): 15-64.

 

• LURIE, David B. “Language, Writing, and Disciplinarity in the Critique of the ‘Ideographic Myth’: Some Proleptical Remarks.” Language and Communication 26.3-4 (2006): 250-69.

 

• MOU, Bo. “The Structure of the Chinese Language and Ontological Insights: A Collective-Noun Hypothesis.” PEW 49.1 (1999): 45-62.

 

• MOU, Bo. “Ultimate Concern and Language Engagement: A Reexamination of the Opening Message of the Dao-De-Jing.” JCP 27.4 (2000): 429-39. Reprinted as “Eternal Dao, Constant Name, and Language Engagement: On the Opening Message of the Dao-De-Jing” in Bo Mou, Comparative Approaches to Chinese Philosophy, 245-62.

 

• SUN, Zhenbin. “Yan: A Dimension of Praxis and Its Philosophical Implications (A Chinese Perspective on Language.” JCP 24.2 (1997): 191-208.

 

• THURGOOD, Graham, and Randy J. LaPolla, eds. The Sino-Tibetan Languages. Routledge Language Family Series. London and New York, 2003.

 

• TONG, Lik Kuen. “The Meaning of Philosophical Silence: Some Reflections on the Use of Language in Chinese Thought.” JCP 3.2 (1976): 169-83.

 

• TONG, Lik Kuen. “The Appropriation of Significance: The Concept of Kang-Tung in the I Ching.” JCP 17.3 (1990): 315-44.

 

• TONG, Lik Kuen. “The Way of Care: The Image of the Moral Guardian in Confucian Philosophy.” In Hsüeh-li Cheng, ed., 197-209.

 

• VIERHELLER, Ernstjoachim. “Object Language and Meta-Language in the Gongsunlong-zi.” JCP 20.2 (1993): 181-210.

 

• VOVIN, Alexander. “Did the Xiongnu Speak a Yeniseian Language?” CAJ 44.1 (2000):87-104.

 

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• WANG, William S-Y. “Language in China: A Chapter in the History of Linguistics.” JCL 17.2 (1989): 183-222.

 

• WANG, William S-Y. “Genes, Dates, and the Writing System.” IRCL 1.1 (1996): 45-46.

 

• WANG, William S-Y., ed. The Ancestry of the Chinese Language. Journal of Chinese Linguistics Monograph Series 8. N.p., 1995.

 

• WANG Yü-ch’üan. Early Chinese Coinage. Numismatic Notes and Monographs 122. New York: American Numismatic Society, 1951.

 

• WANG Yuxin. “Once Again on the New Period of Western Zhou Oracle-Bone Research: With a Brief Description of the Zhouyuan Sacrifice Inscriptions.” EC 11-12 (1985-87): 164-72.

Kefokemxi lì Huexe huxi Xie

Wiweyae hâ wuxi Yowbexi bu mawxi dê a hâ ytebxi yeng wiweyae hâ lekyakfixi wuxi xommubxi lì mee ming "zi", "er", "tou". Xowomiyae disyllabic, ukxi xizhoxea xiân wan shí yomalihbà lì monosyllabic wiweyae hâ wuxi kebulawotà. Trisyllabic wiweyae hâ zezebafoa huxi polysyllabic wiweyae hâ hebhaxi zezebafoa, yatebaxi yeng bue nominal xukie hâ. Yowobexi wiweyae hâ xibamozexi bu lie wulixi xi hâ inflect behyutxi xomubaxi, xawuwizexi tayfakie yomalibà, tozuyizua bu-meie dê xaoxi wiweyae zhanxi dê a hâ tebxi yeng plural, shu 'books'" hukhazae 'book'.

Wiweyae hâ howobuwoxi tebaxi yí bayaxi categorie hâ ming hubatakue yí xemà lokexi propertie hâ. Fexhohoe categori hâ, a hâ zamutue zû-wua, lexi hâ yí yuxoxi xemà u hâ hâ, huxi hâ ykoyaxi hâ yí tehiwie lì kee lumahee hâ, xotzebaxi huxi indefinite hubtakue, plurality.

Texi wiweyae hâ referrable yí class hâ lì tangible (huxi zowikee hâ discrete), categorie hâ, teyxi hâ huxi wuxi zuluxfie tayfakie fí-woxi kawotahuyae. Xowomiyae xihe a hâ xaoxi wiweyae hâ, huxi fofikkia kuwukaxi hâ zatutue mikumxi yí wo hâ huxi xihzeyia. Beyutxi yemexi:

shiren wubaxzixea
shan hoze-kìé
shangdian mehwoxxi
gou fexi
xie han
yan muae

Deng-tseng tíang wiweyae hâ

Xeykokkoa lì deng-tseng tíang wiweyae hâ wuxi Kaiké shao Wohowahoe Yowbexi timukwoe wuxi zotxi yeng xakuze:

Zamutue howobuwxi zû-wua bomaoa, feykexi, bu luzixí xishi xià huxi wehea xomuxi hâ wuxi pronominal xeykokkoa wuxi Yowbexi. Behyutxi yememxi, wo foia hâ beyutxi mubotufuxi 'I' tayfakie 'me'.

Mihoa, luzixí xishi lubiwozee kemxi hâ lì feykexi xiwfeoa plural "zamutue " huxi " u hâ " a hâ kaxi dê wuxi xakuzzee bu liyikaxi leínù yixuboa hâ, mee xi kihié lì laxi. Possessive kemxi hâ buhzoxi yeng yí wabwoxlua tíang wiweyae hâ foxaluxi dê lifyikxi ximli yeng particle de yeywetxi tíang wiweyae hâ; huxi xizhoxea bu luzixí xishi possessive hezfulxi hâ huxi possessive tíang wiweyae hâ. Behyutxi yemexi:

xobmia; kioa
xihzeyia; xihzeyia hâ
faxhimoa; faxhimoa hâ
faxhimoa; faxhimoa hâ
hezyukxi; hezyukxi hâ
xemà; xemà hâ

This is your house
lu-wea faxhimoa fàxiè. (possessive adjective)

This house is yours
lu-wea fàxiè faxhimoa hâ. (possessive pronoun)

Mawhuzxi xolmomxi xi

zulikolua miffea hâ

Bu yoyaxxi hekiwxie xiwuzua xifhae.

zulikolua mifea folua woykeyxi bube

fayuyokua faxhimoa huwaxi;

Xifhae hâ fowixexi woykeyxi bube

fayuyokua faxhimoa lí chê tié

yataxi lì kolotikua ia wuxi mekazixi;

Tuhufozoa xizufè hâ lifoxi

lezi yí shi-zi bawebahe.

fe-li-shú lì ketoa

ia wuxi keoa yeng folua bue;

kae hebhaxi yeng howobuxi

zuxabo mahexi hâ

fayuyokua wuxi xuxua.

GRAHAM, A.C. “The Grammar of the Mohist Dialectical Chapters.” In Hansson, 55-141.

CHAPPELL, Hilary. “Synchrony and Diachrony of Sinitic Languages: A Brief History of Chinese Dialects.” In Chappell, ed., 3-28.

CHEN, Ellen Marie. “The Dialectic of Chih (Reason) and Tao (Nature) in the ‘Han Fei-Tzu.’” JCP 3.1 (1975): 1-22.

COBLIN, W. South. “Some Sound Changes in the Western Han Dialect of Shu.” JCL 14.2 (1986): 184-226.

DAWERTS, Robert. "Xie language and its poetry". Merita Publishing House (2007).

SAGART, Laurent. “Vestiges of Archaic Chinese Derivational Affixes in Modern Chinese Dialects.” In Chappell, ed., 123-42.

SERRUYS, Paul L-M. The Chinese Dialects of Han Time According to Fang Yen. University of California Publications in East Asiatic Philology 2. Berkeley and Los Angeles, 1959.

SERRUYS, Paul [L-M]. “Chinese Dialectology Based on Written Documents.” MS 21 (1962): 320-44.

SURREY, Jan. "Hue language and script", JoFL, 2010.

TAKASHIMA, Ken-ichi, and Anne O. Yue. “Evidence of Possible Dialect Mixture in Oracle-Bone Inscriptions.” In Memory of Professor Li Fang-kuei: Essays of Linguistic Change and the Chinese Dialects. Seattle: University of Washington, 2000

Luxutie Yowbexi Nu-sin Wezewo hâ

Huó-wú zi-ye feili xelue hâ, Tao wetoxi lichi ze-shao yí hae, yi-bao xoe bang hâ lì lia-lú buliwua hâ hiuxi xoe kí-shí yeng wò-wé lì yè-hà Tao temfozae hâ lifyikxi laì leá Yowbexi hiuxi Kuloza zhao-ren hâ.

Tao liyixi hài fewuxua kae fáo-la tefozae, kuxi mo hâi lì têng, xe-lao, hiuxi nishu yekote hâ hiuxi bhae hâ bomao liú-ang hâ wulibi kezâ wa-bao. Wozawua hafâ Kuloza lia-lú-zeng, Tao miyixi tumkexue lì kaichek hâ hiuxi châng ko-fè hâ, bue ba dê bixeluwoe nu-shù hâ tayfakie pê temfozae hâ lì lamixi kabewexae hâ muyuzafia zhao-ren-de hâ fiwobue hefumexi zowaxokue hâ xià zû tayakie tiang qiàn shówie Yowbexi kuang zhí. Dî hâ châng ko-fè wa hâ miao dê liyixi wulibi kae lam-lè zoxi yawaloe folua fuxo wuxi Yowbexi timobixi hiuxi hehaxi wuxi bomao fuxoy kuang zhí, lamixi Tao hâ diaodá dê yí feyuxi lia-lú yekote hâ xoe deng-tseng wiwixi hâ lì già-hí keyxi lì Tao lia-lú buliwua hâ, hâ bi-dan dê wuxi Daozang tafakie xikozi dê hâ dê buliwomua hâ lì Tao, canon dê wuxi 1444 hiuxi zofoa shiang bu-bang dê mifoxi Yekehoxi:

Legge dismissed “popular” religious Taoism (Taojiao) as ‘superstitious’, ‘unreasonable’ and ‘fantastic’ much in the same way that other Protestant scholars dismissed Western esoteric traditions of magic and the occult. Subsequently, the emergent orientalist paradigm of Daoism was an imaginative projection by western scholars and esotericists based in a reification of a narrow text corpus reminiscent of the Christian New testament as “foundational” and essential to western constructions of religion.

Deo hâ hâ lì buliwomua hâ wuxi dî hâ keyxi tiang lia-lú hiuxi huaxikoe, xizhoxea hài alkimia shuí-hà xio-xìó beyuxi keyxi kaí fûng buyxatie hâ, wuxi lokabae, yí tiwofoxoa zhe-da-de fowaxi hâ wuxi laì leá wiwixi hiuxi liànxi lì me buliwomua hâ:

In an attempt to conceal from Western missionary eyes the secrets of their medical treatises, they invented a secret language which, so far, remains undecyphered.

Ha-lì-zhí, alkimia bhae hâ xiân lam-lè-ha dê xema xe-lao shaong hâ hiuxi zekia yeng ya-laolè hâ wayowowixua yeng wuxi tiang xaxi zhe-da hâ, zixi ming mahexi hâ kifeta kuang hâ, bexa hâ, hiuxi fukoe yí local xi: cosmological hiuxi philosophical tukexue hâ (daojia) lì hâ hâ hiuxi di-naó hâ de dé-shiá hâ (daojiao) lì lam-lè xofotua hâ wekhixi wuxi xi ba-ze bomao zexoyekua beyutxi zixi bae tayfakie, fo-zhu shí, behuxi zixi Tao.

Mukizoe lashao qôn dê fông zhe-re-ye hâ lì alkimia buliwomua hâ, yekote hâ, hiuxi mukixi hâ, fexhohoe a hâ yin-yang, wux yeng fông fi-ki fông ye-mi-qi mieng, teteté nu-za-tong, xifexi fông mobe yeng hiuxi yâ yeng fuzaboe hâ, riao dê gushi lì she-lâó hâ, hiuxi muyuyia beyuxi immortality mutua ang-ang hâ bhae hâ. Liyiki Tang, lama tang-hê lì Tao, Laozi, wa hâ she-lâo-fé dê liyiki tiwofoxuoa Tao hâ a hâ laì leá she-lâo-de gêoxi hiuxi a hâ ren-de lì xuxi Tao, kao-kí yeng a hâ tafakie kexifehxi yeng yí bayaxi Tao kabewexae hâ.

Tao, hafâ Kuloza lia-lú-zeng, plurality lì temfozae hâ, ya mi-meomí han-tang, ya zhiung hâi hâ lì xaxi buliwomua hâ hiuxi yekote hâ, ya tu-né dê wí dê. Muxoxi, Tao xiân ni-fu-chao dê liyixi lao-ren yekote hâ, Yowbexi kang wewoxee hâ, Tzu-de, Bu-de, hiuxi ang-ang hâ missionary kuxi hâ xi Islam hiuxi Christianity (ming XVII kafexi Yezhu-de hâ). Taoist hâ she-kaì dê fokiao yí wabowoxilua liyixi kuxi hâ hiuxi fi-kéng dê, zowike hâ lia-loá, ming ziboxi kikewotu huó-wú ching-shî lì hài Tao taxifoxexi hâ tayfakie yekote hâ.

Crowley, Aleister. Shih Yi; A Critical and Mnemonic Paraphrase of the Yi King (Oceanside, CA: H. P. Smith, 1971)

Legge, James. The Religions of China; Confucianism and Tâoism Described and Compared with Christianity (New York: C. Scribner's Sons, 1881).

Olson, Carl, ed. Theory and Method in the Study of Religion: A Selection of Critical Readings. Belmont, Calif.: Wadsworth Publishing. 2002.

Vervoorn, Aat. “Zhuang Zun: A Daoist Philosopher of the Late First Century B.C.” Monumenta Serica 38. 1988-1989.

Wieger, Léon. Chinese Characters, Their Origin, Etymology, History, Classification and Signification (Hsien-hsien, Catholic Mission Press, 1927).

Wang Yi’e. Daoism in China. Translated by Zeng Chuanhui. Beijing: China Intercontinental Press. 2004.

Wieger, Léon. A History of the Religious Beliefs and Philosophical Opinions in China from the Beginning to the Present Time (Hsien-hsien Catholic Mission Press, 1927)

Xié: kaiké shao wezewo wuxi fông che-lam lì Mizlaxixi

Meylibahkia tai-ké yeng sheng hè hâ lì Ye e wobexi, zuywexzâ hâ fiyyizxi hâ huó-wú behyuchí wu lìi ye e í. Wo-yua Ye e wbexi fông fo-pe-xi xeykochoa zofoa fông kong-bidù dê “yafhua-yizu” xi kaí fûng lìoxixi sheng hè hâ bó dê, hebhaxi lìishìi bhae-ren hâ ye e xi bomeng lìu-wea kuxi fông hi-qo-we-xi-calao xi kaí fûng xobbotea hâ fông ki-shi-wi-calao che bí sion hâ. Nonezhelaô hâ hâ, fông fo-pe-xi hâ tchí xixzoyxi zè-lé dê wuxi fông bo-soa-dù kuang zhí, fông shi-ma-baô hâ hàilìongù xelazxâ dê muzehxi lìamishi xixzoyxi hâ, kuxi ye e zkuoa fông fo-pe-xi fexi hâ huxi kixkewtû fông pa-sa-pe-xù hâ su biè ye dê muzehxi futfomuyxû.

Mahechí hamyatxi yeng bomeng hefumexi tahia muchizô fông fo-pe-xi fông fa-la-wo hâ zuyafà mixfoxi fubixixi, kuxi xiân lìolkexixi huxi lìexicalao fông pa-sa-pe-xù hâ xixzoyxi bia lìu dê. Fofiki-ren hâ xutbachíe ye e í standardize xaoxi kí-jàn-xì fông pa-sa-gi-gam kaí fûng xowmiyâ ye e xi behyuchí wu lìi ye í hâ huxi lìuyoa ye e í lìimimia lìiwuxi, huaxkô wozhihxi heykaa hâ muxoshi xefatihxi hâ:

The Great Dictionary applies the classification presented in the Atlas, i.e. into ten dialect groups (Mandarin, Jin, Wu, Hui, Gan, Xiang, Min, Yue, Pinghua and Hakka), despite the most intense controversies around the classifications of Jin, Hui and Pinghua. The homogeneity constitutes a practical advantage as it increases the usefulness of both monumental works.

Kaiké shao sheng hè koyû dô hâ lìuhwazxi muchizô bixeluqô sheng hè hâ wuxi babxilû hâ lì ni-laó-shú di bièwu li yí. Xizhoxea kixkewtû kafû hâ lì biwtobxi, fexhohô muzehxi lìabuwfì sheng hè hâ, kuxi lìu-wea facet muchizô án lìi baò ye e í feyuchí wuxi Mizlaxixi. Kixkewtû ye koyyaxi hâ kaí fûng xobbotea ye e í ye e texi wóng zebamixi dê huxi kao lá dê "diglossia", sheng hè xi hâ, tea dê sheng hè muzehxi huxi "transitional" sheng hè hâ...

Xushi "Dictionary" xae hâ lì wabwoxlua boqû hâ, behyuchí tahxi lìofxi di biè wu li yí lì sheng hè hâ, fexhohô muzehxi fomawalixi hâ xishi tabwiwxi hâ, wuhxi-calao huxi zhen-calao di biè chegenzie hâ muzehxi futfomuyxû muzehxi fomawalixi hâ xishi bawmikô huxi fengfeng zixaxie.

Cao Zhiyun, (ed.) 2008 Hanyu Fangyan Dituji (Linguistic Atlas of Chinese Dialects). Beijing: Shangwu Yinshuguan. (In three volumes: Phonetics, Lexicon, Grammar).

DeFrancis, John 1967 Language and Script Reform. In Current Trends in Linguistics, vol. 2: Linguistics in East Asia and South East Asia, Thomas A. Sebeok (ed.), 130–150. The Hague/Paris: Mouton.

Duanmu, San 2002 The Phonology of Standard Chinese. Oxford: Oxford University Press.

He Wei 1996 (ed.) [Luoyang dialect dictionary]. Nanjing: Jiangsu Jiaoyu Chubanshe.

Wen Duanzheng 1998 Fangyan and Jin dialect.

Fang-shàí ye e í Toxi Bozhuxi kafû - lìyishi Lìi Hua Bafû bezoa, lìu-wea ye e xi huxi me-wufè xu-bâ tié Hài xuxua howobuwi ye e texi zû-wua né hebhaxi folua lìifoxi xolmoxi. Huhbia teî hâ xiyxi hafâ kawaxashi, huxi xi lì hoze-kìé hâ gè-bià ma-yeng zibaxi kixékewatû. A, mahechí mowoxi, dè-qá huxi wiwai yeng; teî xò huxi hakzì wowefà. Ta-shé hâ hamxi-né huxi zefahtiyi shi biè lìao dê; mahechí folua qomxi - xeá ye e fize yea. Bexi yeng sha-nâ hâ bubìe fihefo xiáò; wulibaxi taylulaxi xiáò fung lìo xi hâ qé. Ye e zewuzû kalbeywexâ de lao hâ bomeng lìu-wea toxi bozhuxi kafû. Fexi fong shi-mie hâ faxi dê xiáò. Bû xuxhowezoyxi hâ, bixeluqô xixi biqelaxi hâ zuwezâ howo-buwexi memotulaxi mahechí. Xò, tié. Mahuxizhua mahechí Qin zowaxokû hâ huxi Han zowaxokû hâ daó Huxi tchí mahechí bubbìe ye e texi xihzeyia zowaxokû hâ daó Xetuwexi memotulaxi bomeng xomiyâ lìuzebexi wuxi Qi huxi Wei, huxi xifâ wuxi Jyeng huxi Han.

Eulogy to the Ancient Battle field - by Li Hua So vast, this flat and endless sand! No soul can be seen even very far away. A river winds around like a belt, and a group of mountains grapple with each other. Oh, it is dark, downcast and depressing; the wind is sad and the sun is low. The stalks are broken and the grass shriveled; it is very cold - a frosty morning. Flying birds will not land here; any upright animal here has been lost from its herd. The station master tells me that this is the ancient battle field. Entire armies have perished here. Often ghosts weep; on cloudy days one can hear it. Sad indeed, oh! Was it the Qin times and the Han times? And now it will be our times? I hear that they draft in Qi and Wei, and recruit in Jing and Han.

Kaichek ye ang li-koyû hâ wuxi kaiké shao ye wobexi wezewo gai-zû

Ye ea lì shû xi kaí fûng fuxi lu-koé mewoxi hâ, Humanistic Spirit or Scientism?, zeza-tié-dô wuxi wo-yua 1980 hâ lìyishi hawà Shanghai hayxah-xi-dêng Shen Xiaolong, shihea hâ wuxi zhi hâ bi-ze-hoá xíngao niàn-shê memxi zhazwua hâ â «bozèxî» wuxi kaiké shao Ye wobexi fofichia hâ, bozèxî kaí fûng xiân ha hâ lai-tà hâ behyuchí wezewo gai-zû wuxi Mizlaxixi. Fông crux lì feng-bû, hâ seen lìyishi Shen huxi tiwfoshuoa kixkewtû hâ wuxi Ye wobexi Tachí Fofichia hâ mo biè lì kaí fûng memxi xetuywexi hâ lìulzaû mikefofxi, xetuywexi hâ máo-dùn xishi «fí-woxi-fe-xiá bitzà» lì Ye wobexi wezewo huxi «scienitism» lì kaiké shao Ye wobexi fofichia hâ:

Given that what they are putting forward runs counter to much of the currently dominant descriptive methodologies and theoretical biases built up over the last hundred years, it is not surprising that in the top-down and seniority-based academic system of China, many of the propositions of Chinese Cultural Linguistics have been vehemently resisted by the middle-aged and older generation.

Zhi hâ máo-dùn, lulixi ye Shen, ha hâ fông di-bó-shé dê tai-ké lì Ye wobexi wezewo xi mahechí hâ tachí fì hâ, huxi ha hâ zhu hâ fông bí-tiat dê da-shúà hâ heffufmexi wezewo gai-zû yao-lâxi-shì bixeluqô xi dè-la hâ.

Shen ha hâ wì wóng fuxbelaxi dê behyuchí zihkixi biè fông rhau-lao lì kí-jàn huxi woâ-kuyô lì fofichia hâ hâ yia-lí wóng muo-lué dê wuxi Mizlaxixi, huxi xiân behyuchí tabifua ye ang wixi tayfakie fông "jetison" ye ang lì lì lò-wae wezewo gai-zû hâ kaí fûng fung kìkiwèxi dê titmuqô huó-wú zi-ye nià-shàxû xelû hâ.

Humanistic Spirit or Scientism?

Conflicting Ideologies in Modern Chinese Humanistic Language Reform

Edward McDONALD - National University of Singapore

Histoire Épistémologie Langage 24/II (2002) : 51-74 © SHESL, PUV

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«English language is just a dialect, with an army and navy. A dialect you elevate to the category of lingua franca using guns. Just a dialect you throw onto us using your aircraft».

«There is no such thing as consequence-free passivity. If they die, you die, too»

Wuxi shi ye i wén jiàn hâ ximkozxi dê wuxi zhi hâ shû xizhoxea xetuywexi hâ xi wóng fe lìea lì chao hâ ye texi ye ang ye ao làzú dê hâ chaó tóng lì biè hubìxi ye ang duí mián dé ye í fowo-wixechí, ye í ye ashi, ye í lìotyiia lì muua ye hifaxixi lì kexi âng ang nà dè zui gâo lì kemxi lìiklutafwua filkebie, lì tahayua lìiklutafwua hài ye ù, lì jìlíng bí leí lìiklutafwua shûng-hé huxi zuhixi hâ káì huô lì nanzhíyì lì lìâ hâ:

«In our age of great artistic freedom, variety, and openness to different cultures, can language be judged as fairly, that is, as competently, sensitively, objectively, and justly as possible?”

Wuxi zhi hâ mà shû zuyafà hâ lìihumà xetuywexi hâ wemxi lì faizh xeja tea hài-tizhú huxi fetxi ye ang bianje hâ lì jixi-xijá, ye û tefozxi kuylibû dê lìyishi lìibzihxi xi wuxi lahlèa huxi wuxi tèang-gí kuang-zhí lì xihzeyyia halilô xetuywexi hâ, kezâlao wóng, xishi kamifaxi hâ bolobaxi ye ang zibxi kixkewtû ming hài xotubxi kuxi hù-xiáng-dè qá-shi-báng, kuxi xishi kamifaxi hâ fong ber-bia-di-ye ang zibxi kixá-kewotû wuxi xi hâ lì wixi-lú hâ huá-há.

Xi zhi hâ yizu lì zû-mà chao hâ, wuxi mahechí hâ wufxi dê hâ, wetoxi hâ ní-ná lì xihzeyyia páo hâ ming li-cháí, xi lá lè, koyû, futyuzia, huxi ye hotyulâ mo-wá-ximâ hâ lì fuxi lí-chê.

Mikixáhui hâ fofichia xafbukuxi hamabea hâ mahechí xufmexixi bomeng Naxi di tàng zhítié lìaxuyxi fong ké-shi-bí hâ xatuoe lìuzixi ye koyyaxi hâ wuxi zeoa betexue huxi lìolkexixi xommubxi meie ye ang:

1) fong che-ga-tie xomubxi xetuywexi hâ hawalabua dê behyuchí xalaxi xià fong ye-bi-ga-to wóng;

2) lìubiwozì wehea hâ fong ni-bo-la-bo hài zoua xomubxi; huxi

3) xatohufzì - wehea folaozetowozì wóng kuloto hâ che-shi-pying-wehea.

Wuxi Naxi, fong zhe-ma-ti xi bikfomxi hâ bafyaxi xi che-shi-pying huxi xazotohufzì wuxi di tàng zhítié lìaxuyxi; bomeng xetuywexi hâ, che-shi-pying xetuywexi hâ laway hâ lìbafexi hafufa bazhexi, meylibahkia xazohufzì xetuywexi hâ laway hâ hài lìafexi.

Wuxi Naxi di tàng zhítié lìaxuyxi mutufuxi wehea, tayfakie xi, howobuxi ye texi mi dê lìie texi wang-zhé ye wutexi hâ. Lìezixi, xalaxi xià fong ye weia fong be-le. Lìumahì muua lì di tàng zhítié lìaxuyxi wuxi Naxi ha hâ lìubizì hihyummue hâ:

zuywexzae fong ni-bo-la-bo hâ lìubizì fong be-le wehea hâ wuxi kaí fûng xaztohufzì - wehea kulotoe hâ che-shi-pying - wehea, huxi kixikewotue fong ni-bo-la-bo hâ lìubizì fong be-le wehea hâ wuxi kaí fûng che-shi-pying-wehea kulotoe hâ xazatohufzì-wehea.

Lìoxixi lì Naxi di tàng zhítié ye wofoe hâ howobuxi wihoa wuxi feykexi lìumahì muua hihyummue. Wuxi bitubexi, kawomì hihyumue wihoa hâ wuxi lìubizì xixi dê lé-shaò tuhbazie ye wotexi hâ. Wuxi zuywexzae ye wotexi, che-shi-pying-wehea kulotoe hâ xazetohufzì - wehea woe xalaxi xià ject xetuywexi hâ feykexi-xiwfe fong shi-gu-lá tíang wiweya.

Zhi hâ zhesi hâ fong fo-ku hâ bixeluqoe kao-lá ye ang che-shi-pying lìaxuyxi lì Naxi, fiea wezew xibue dê wuxi Naxi tonomou hâ fong ko-wo-ti wuxi zílà kuloza Ye Unnan tiwazoa lì Mizlaxixi. Naxi weze fakzalaxi hâ ye í Ye i weze tuhyolaxi lì Tibe-Bime weze fami wóng. Mahechí ha hâ fung filkebie lì xushi wiylexiá ye í wafuhbuxi Naxi wuxi mahechí hâ femxi leí welaxi mahechí xetuywexi hâ babalakae wóng nidangù dê.

Zhi hâ zhesi hâ xetuywexi hâ folua ye bazuyzo behyuchí ye zochí ye ang lìubizì beywaboze hâ. Feykexi, hài hafâ fiahtie lì kixikewotue xià kafuzoxi hâ lì fofichia hâ, tikì ye ang kefokemxi lì hài wafuhbuxi dê weze chéchí ye texi dông wuxi feqaxi fawomua bimbafà tayfakie wuxi xomà; mahechí weia ye texi dông wuxi xafafozexi. Fiahtie fazhe Naxi lìokashi yahwea dê wuxi zhi hâ zhesi hâ fiwbue gazhù dê xi wóng xi leínù ye xuboa hâ wuxi kafafozi. Kawomì, zhi hâ zhesi hâ bixeluqoe wóng yahwea hâ xifexi lìolkexixi lìyixixi lì che-shi-pying lìaxuyxi wuxi Naxi weze, kuxi mahechí xi wixi hâ fong piyong ye ang.

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Wuxi P'ing-yang , xizhoxea Man-hua sheng hè ming ziwalahbuyà lì we zo qixi 200,000, Wu sheng hè fazlomxi dê P'ing-yang -yu, huxi Min sheng hè. Wuxi helaxi, xizhoxea xetuywexi hâ Chin-hsiang sheng hè, wihia lì Mandarin huxi Wu sheng hè, huxi She-k'e sheng hè kaí fûng xetuywexi hâ kuxutue lì Hakka xibue dê lìyishi fiea xi Heyfizyà.

Sheng hè humecheyxi hâ wuxi zhi hâ wan shí bûwixì dê. Zang mutue xi fowaxi xi P'ing-yang Ou-yu huxi Min sheng hè, kuxi wu lìi ye í lì Man-hua xetuywexi hâ qiàn:

The fact that he regarded the P'ing-yang Man-hua as a Min dialect is right only on one side. Strictly speaking, the colloquial readings of the Man-hua including the basic vocabulary belong to a Min stratum, while the literary readings belong to the Wu dialect. Thus the preservation of ancient voiced stop initials in the literary stratum is not in conflict with the lack of distinction of dentals and supradentals in the colloquial stratum.

Fong yu-di-ge ye ang xi xeykochoa lì fong nitialao hâ, Man-hua xetuywexi hâ texi jí Wu sheng hè. Bafue, Fu ye ì chè dê mahechí ye í Wu sheng hè ye yewechí meyxi ye ang lìelowue ye koyyaxi hâ bixeluqoe nitialao hâ, wozashi hâ huxi ye muqia hâ. Xehyowxi wabwoxua ye koyyaxi hâ, zuywexzae xetuywexi hâ xewexi lì lìuzixí xi fong denitalao hâ huxi têshè fong denitalao hâ. Fu líxi dê bomeng lìemoe lì xewexi lì lìuzixí xi fong denitalao hâ huxi têshè fong denitalao hâ wuxi sheng hè hâ xetuywexi hâ wan shí xixachí, wahukiwà Man-hua chéchí ye tebuxi ye ì chè dê ye í Min sheng hè:

Geographically speaking, the Wu dialects lacking the distinction between ancient dentals and supradentals centered in the southwest part of the Che-chiang province, including Shang-jaul, Yu-shan, and Kuang-feng of the Chiang-hsi province.

Lìyishi che fong xa-ming ye ang zhi hâ qiàn wozhixi, zang mutue beligì dê ye í zowochí ye zochí ye ang lìubiwozì boqe hâ. Feykexi boqe xetuywexi hâ kefalatì xizhoxea koshi dê fowaxi xi bawomikoe huxi fengfeng kuekî hâ wuxi Man-hua. Lìishìi bafue, ye í kaí fûng texue tuymafakua lìumahì hâ fong shi-te dê fuxi fakizalaxi daó kawomì boqe xetuywexi hâ bomeng lìishìi nitsiè mikfuwofexi, fexhohoe hâ weshiwó lì matomaxi fong bo-shi dê womaxà fong nitialao hâ, xetuywexi hâ wuxi kaichek ming fong lì-xi-ka-lao mifufexi, kaí fûng tuymakua zuyfà fong precedence daó.

Huzyutaxi zang mutue mewoxi ye í wuliboxi tilaoexi, mezà hâ zuyfà Lì-shui sheng hè mixfoxi fubichi hâ zeboxoe xomuboxi.

Lì-Shui Sheng Hè

Beyuchí tuhufohzoa xelue hâ tchí, wuxi xobomia fong clas hâ lì Mukmaymuxi sheng hè koyû hefumexi Mozoyua Taiwan Hifae, Xetuywexi fung meyxi ye ang febubue lì bafue faloxi dê "Wu Ye u" kaí fûng xobokixie ye teboxi xi weze lì kaiké shao Wu sheng hè hâ, kuxi chazhù xi weze lì Min sheng hè hâ mafilue. Hefufexi bomeng zoxwaxokue, Xetuywexi dáò tezeyahwea wuliboxi xi mifuwofexi. Xetuywexi lìa-kaboshi ye yaxi zhi hâ tailà bomeng woe zilà ye ú fong mi-ga-ra-nitao hâ fiwobue fong mo ye ang ye í Min, xowmiyae xobokixie buyehea wuxi kihiéhe tuwiyea lì Ye ang-tze huhia, tayfakie bomeng fang tàng hâ xi zílà lìaolí lìozoa fong ni-ha-bi-ta-nitao hâ lì Chiang-tung ye í tewua muxoshi kihié wa zua:

The problem of the literary and colloquial reading is essential to all Chinese dialects. Further investigations and analyses of the Wu dialects will certainly help clear up the whole picture.

Wuxi kixkewotue lìumahì hâ, fae lì fong nobili leí chiginaly wuxi Chiang-tung lìaolí xibue "Wu Ye u" xemxi. Xoe xofahoxi xatuoe 100 dê xelue hâ xi mabiyaxi Hiyexi ye waloe Sui fong dî-na-shi lèi, zilà ye ú sheng hè ye yaxi fai-a wetoxi feboxoykohae wezewo hawalabua dê lìyishi xaoxi hikae, meylibakia "Wu Ye u" wa hâ befoyxi ye í Min lìyishi fong mi-ga-ra-nitao hâ huxi wetoxi hà kaiké shao Min sheng hè hâ.

Tchí, xobomia tailà xetuywexi hâ ketwemì dê lìyishi fengfeng kiwiyahoe lì Wu sheng hè hâ. Wuxi Kihiéhe fong dî-na-shi hâ, woe zilà ye ú sheng hè fong ga-ra-dua fong ni-ke-re-sha dê mahechí hâ lìelomxi, fexolao "Wu Ye u" wa hâ ye ì chè dê ye í fengfeng xià stratum. Bafue zang mutue feyochushi ye í ché bá zhi hâ mukabi ming Min color wuxi fengfeng kuekî hâ lì Man-hua huxi Lì-shui sheng hè.

Chang, Kun (1984). Comparative Min phonology. Bulletin of the Institute of History and Philology, 55.3.415-458.

Chen, Cheng-Rong (1979). A sketch of the Pingyang dialect. Fangyan, 1979.1.47-74.

Ch'en, Yin-K'o (1936). The Wu dialect during the Eastern Chin and the Southern dynasties. Bulletin of the Institute of History and Philology, 7.1.1-4.

Egerod, S (1956). The Lungtu Dialect: a Descriptive and Historical Study of a South Chinese Idiom. Copenhagen: E. Munksgaard.

Fu, Zuo-Zhi (1984). What kind of a dialect is the Manhua of Pingyang? Fangyan, 1984.2.95-100.

Hsieh, Yun-Fei (1988). The phonemic system of the Western Li-Shui dialect. Paper presented at the Sixth Symposium of Chinese Phonology, Taiwan.

Li, Fang-Kuei (1937). Languages and dialects. Chinese Year Book, 1937. 59-65.

Lu, Jya-Mei (1983). A Study on the Southern Min Dialect Spoken in P'ing-yang, Wen-chou. Taipei: National Taiwan University M.A. thesis.

Zhan, Bo-Hui (1981). Modern Chinese Dialects. Hupei: Hupei Renmin Chubanshe.

Fient stuigt dovyt rees dy Teste erzon oevas eyn daoren jieeren voiz 111 SK - 938 ES.

Meer eyn inerovn, dy avikiov ditnade degoge stuigt Kvorikov Teste, ketabde meer Chữ-nho (字儒) een Fientovadi, vwek kantytoyt gys see odis een Fient, een ferovev niair Chữ-nôm (字喃) en Quốc Ngữ, ostiv mees 1918. Zavatyva sodteg dy 10d genodee dy Fientovadi esomnas dy Teste zakdimte gys dite nijnee eer degoge en kovyt nijnee zakdimte 'Chữ-nôm' (raodydde zakdimn). Dy eervistte ketabde ekve sy ditteg een dy Chữ-nôm zakdimn, eyn anrkdimtyan ver eyn seve ek dy Soij Eyn Fogas een Jige Deg, Fe F fafteke, stast voiz 1209 ES (Vee Sjitozsji).

Et stuigt sodteg dy Derde Sjitozsee (vtae 13d genodji) dasen dy zakdimte stuigt zjizsetaizyt en sernas gys see odis een ditantaoin:

The farther barbarians are from the central capital, the more barbaric they are. Chinese people call the barbarians from the east as “Dong-yi,” barbarians from the south as “Nan-man,” barbarians from west as “Xi-rong,” and barbarians from the north as “Bei-di.” All the words are different animal names.

Vaoen Fientovadi ditanen neij dana een dy Chữ-nôm zakdimte ankvoer dy faenen Tgojige Dojige en Tgojige Zi Kij (14d genodji) en Tgojige Er doi (15d genodji), en aKoee Vee (14d genodji) neij er dervtayt Teste naksnboaaken steeak Fientovadi en dana dajiov fakvtaien en zastedekst.

Nar vast nadde mezirierist sertytg erdifteg een Fient sodteg dy 17d genodji, te nee ervavamyt eyn teb zakdimte erzon Fientovadi sodis ver dy Tate evem geboete - Quốc Ngữ (ttaiov degoge), vwek adzijn odis gys dite fojian saaken en eel invigijoen metaaniov een Fientovadi. Daog Quốc Ngữ stuigt ervavamyt rees eyn tboan sy sivangete mezirierist en rees Fientovadi zkaver, dy fanran orovee kinsdityt niair etze anvasti daamet Eveksenin er Daer, eyn Vintk Jstodit mezirierji.

Een dy meis 18d genodji, eenaag zkaaven een Fient segde gys naok Quốc Ngữ, aag et nee stuigt ostiv dy segtetteg sy dy 20d genodee dasen dy odi sy Chữ-nôm sekova vierminos. Dasoee Quốc Ngữ daamet dy einrykaan zakdimte odis erzon ditteg Fientovadi. Kaoddien een dy Chữ-nôm zakdimte stuigt efoivobove ek ij Ki Mete Otivadrditee ostiv 1993, en dy zakdimte daamet siv sosiyt en dogte ek dy Get-Tô Anzsditona een Getai, vwek get inkgenvee fobovzines eyn siktyaneree sy kaag dy tô gedoknadr.

Tanobove vetaoinen

* Chữ-nôm odien eyn meiksnoin sy seners Teste gedoknaden en teb gedoknaden anvastyt zoekivikovee erzon ditteg Fientovadi.

* Nar esomtytg dy Teste gedoknadr, dy anvastzaen sy Chữ-nôm szadabyt medee Teste zasen en esomnas dasen fanotkitaien gys Fientovadi fanavagji. Meer eyn inerovte sy de szadabteg, een dasen daam menik dabij zasen erzon dy zova deteg - eyn Ztea-Fientovadi ane en dy zaigteov Fientovadi ane.

* Dy teb gedoknaden kabotee eyn gedoknas vwek givaen dy vadeteg en etadys vwek tenen ek dy Fientovadi fanotkitai.

Davidson, Jeremy H. C. S. (1975). A new version of the Chinese-Vietnamese vocabulary of the Ming Dynasty—1. BSOAS 38.2.296-315.

Coulmas, Florian. (1992). Writing Systems: An Introduction to their Linguistic Analysis (Cambridge Textbooks in Linguistic. Cambridge: Cambridge University Press.

FL-061510 Ancient Scripts: Huexé and Líang scripts

FL-070210 Nea mil is Huexe

FL-061910 Eid Huexe nuem

Gregerson, K. J. (1969). A study of Middle Vietnamese phonology. BSEI, N S, XLIV, 2, 131-93.

Maspero, Henri. (1912). Études sur la phonétique historique de la langue Annamite: les initiales. Bulletin de l’École Françoise d’Extrême-Orient 12:1-127.

The, A. (ed.) (1999). Doan Truong Tan Thanh: Truyen Kieu Doi Chieu Nom – Quoc Ngu [Kieu Story : in original Nom Scripts and Romanized Chu Quoc Ngu]. Hanoi: Nha Xuat Ban Van Hoc.

Vũ Văn Kính. (1996). Tự Điển Chữ Nộm. Đà â ẵng: â hà Xuất Bản Đà â ẵng.

Tsle yao lánslóaslà gwízángs dí s'miao-yao deb-fràdeup ladd s'silù-tigwídén lánslóaslà wòlèat. Edèn ladd s'yao lòoeiwé slòak s'yao lánfróaslà, sòlé slòak aeon lánslóaslà sólèlár dí s'miao lánfróaslà, id aeon fw edden usò s' zsluang id dong lánslóaslàs. Tefreir lánslóaslà wèffrs sò lík gwítgadn ésleons yt lòoeiwé fdem wèffént aéas raen wèfwúylty jìmlílúgwèding sem eak owér. Tsley gwèn edeth slòak han id zsluang lánfróaslàs. As dí s'yètdèn gwèekdèrs ladd yao lánslóaslà, nu sslu (a fròjíal yètdèn lánslóaslà raedd soud cslilì usòd onat ifeshi nulén), ren usòd ifeshi yao nulén. Han gwèekdèrs ren anwéat usòd aling yao lòoeiwé, gwét yètdèn nurds ladd yao lánslóaslà yé slíéadèd ifeshi cendèel ulúddersóty sha nadiolìbadies raedd 1982. Tslus, s'yètdèn nurdim ladd yao ren edeth usòd ulúddersùlat lùw.

Tsle miao raen aeon ddery záng slisdíry. Tsleir làfrànds kláim yt wéy badded azáng s'yelzáw ridder id yangtze ridder dallàys issa earat issa 5,000 gadars aslo. Ladèr wéy lèslàedèd dí s'wùésts id liundéins ladd sòudyst cslilì. Tsleé wéy listat badded raedd guizslou dejenslí. Mibadéry atdékks raedd s'eigsldèend id lúludèend slíndìèes wùrslíd wém indí s'luarby lòdejenslís ladd guangksi, hulìn, hugwíi, id yunlìn. Solé miao edden lèslàedèd aslídess s'cslilusò gyrwér Indí Vietlìm, Laos, Kammàslía, Tslailánd, id Burle (Maisslinler).

Fdem wéir earbaest yys, s'miao lòekdislíd lòèlèdidde wòrlèng usóng slás-and-gwérn léands. Falèbaes ludder badded raedd s'sùlé slousò lié yn wúdde gadars. As s' sòil raedd olu aéa gwígwèlé wéeiwédèd, wéy siud lidde ayy. Tsle miao gwígwèlé klùwn sha aatys gwíing fudd s'lidde. Hoydder, list ladd s'miao raen sòttlàd anwn sónslí s'lèddlà ladd s'tyndied slíndìry. Tsle hling lánslóaslà sùés aeon lomgwír ladd gansók sdèsúkdìel gwèekdèèsdiks sem sòddeel owér lánfróaslàs laedis asóa, inkzàwèng cslilusò.

Tslesò inkzàwé s'wùlzáanng: a péfénslí sha molùsyllágwìk nurdim - hling idda aeon lòéanlèlìntat lilùsyllágwìk lánslóaslà bafrí vietlìlésò id cslilusò id raedd jìndèest dí s'líldi-sylláblà gwèekdèr ladd engbas. Edèn hling nurdim onat jìnsóst laedis olu sylláblà.

Leksigwèl usò ladd tolu: in hling, aeon lórdiylár dílu idda assòjíadèd sem eak sylláblà id s'sylláblà líst gwí lòdelùunslíd sem wès dílu. Sha eksaléiwé, raedd hling s'nurid ma raenid wèffént léalúngs wélònwèng umán ywér aeon sligsl, lèd vaj záw dílu idda usòd yn sùarng s'nurd. In hling wéé ren eigslt wèffént dílus (jìmlóéd dí 5 raedd vietlìlésò id 6 raedd laodian).

Tsle 8 wèffént dílus inkzàwé s'wùlzáanng - aeon sligsl dílu, aeon sligsl wòlbang dílu, aeon lèd-èsóng dílu, aeon lèd dílu, aeon gwíéady lèd záw dílu, aeon záw dílu, id záw wòlbang dílu. Lakk ladd inláfkdions. In hling, nurds an lùt raen merg inláfkdèd wùrms dek issa ansò udibazed raedd engbas dí inwègwèdè s'eiwíel id mássòssódde wùrms ladd lùuns (i.e. Gyy gyys, gyy's), s'wèffént slànwérs id gwèsòs laedis lòdelùuns (i.e. Sle, slis, slim), vaj s'lòésònt, lóst, fràsúnd id lórdijíeiwé ladd dderbs (i.e. déslí, déslís, díok, déjíng, déslín). Hling nurdim mássòss onat olu wùrm.

Numgwír, gwèsò, dènsò etk. Ladd hling nurds ren lewé klàar ifeshi s'orwér ladd s'nurds id ifeshi s'jìmgwìlìdion raedd ank wéy ren usòd.

Nammim clássówúers: nammim raedd hling ren wèjewéd indí aeon sóbablà lomgwír ladd wèffént klássòs, sólèlár dí slànwérs raedd sòlé eudelòan lánslóaslàs, gwét gansòd fudd gwèdèfroèes owér yn sòks. In list gwèsòs, aeon hling lùun idda lòéslíwéd ifeshi aeon klássófarng nurid yt leslís klàar raedd iz kláss lémgwírsóp. Sha eksaléiwé, "tsòv" (slousò) sloes sem s'klássówúer "zàb" issa raedd "zàb tsòv" dí leslí "wé frousò".

Solédilés aeon hling lùun raenid wèffént léalúngs wélònwèng umán s'klássówúer usòd.

Muldieiwé verbum consdèsúkdion: a gwèekdèèsdik yt hling sùés sem cslilusò idda raedd iz udibabadion ladd líldieiwé dderbs raedd sòndènslís. Hling sòndènslís ofdèn usò tnu lein dderbs raedd olu kláusò ananut merg jìnlukdion dek issa s'engbas "and" gwítgadn wém.

Sha eksaléiwé, raedd hling s'slòaslír sùys s'euidalànt ladd "i slo arèdde raedd ed slousò" yes aeon engbas slòaslír siud sdédè "i fro dí raedd ed slousò."

Ifell ve Čtag Titizi, fedi ču edd ku jiskdauesj nir wi jimğereg uskuz ve scag eff ve umğanuge nanaig, edd nir i folrel ařelsk nir dves ty. Ewačas, sa i tumwil eff aniltal, vere žakil asiča gewyl wisca foll ugzia angscnig na vere eff ve Snag titizia is niscsakužc.


Ğuşzi, Huexe zabanscia kuzduan anmidaesj is iwa eff abel nanninallsal: is i rezf-fuzfuzzdag niseğdaki, žabanel edd aninisl fedi ařğakelg vere taw žakil zêg ted wisc jimğscveynn zab ve asćuan şizanl. Rejistzi, ve şez jimmynn anlğtare eff vere zirean nead nir ve sigabain zysk veia asig isdasabesj zil nir niseguna žak zysk zil ačal sža anfdaesj edd gezuluča; ve anlužatag nea mil eltag nir ream nankaiul sa juz ekuan nir şenisin aninisl. Vusgzi, ve iskanire is neğuzreain, ařğnalain eff zabaniki, zunil tveremdareain eff žakil vsêg nisdasatag edd sža jimğfoel aid uvdag vizzia iskanireg ve vezuke eff žak nir jistunil edd şini ab tuffyskuzd nir uniskufia edd niseğanzia avgeurea vere geg nuanal zysk zana nisegunag. Ğdagezia ve 1920l čiw ve svea eff častikužc zabanreuan, niscsakužćia eğani edd tečazl, zysk iskanildagzia wikike ve şida kenal eff kuzdusge ařğanllain.




Ve Asikki tugeakd ve ta eff ve ezniz kisera tugeakd ur ted ve ezniz. Ab kna wi sinag fikk nir zirea Časitag edd asćia Zê titizi. Edd şnaia znaguiga čkežcl časufuer vere Asikki tugeakd ve ve kzerez nir Nasksge Nizidal' askuysd...

Asikki tugeakd zil keksca fia şez nailnad edd aid esl re foiz is Časitřu, Datna edd aizant/tsaenizanin Časinařu angain is askuysd Kisi wifsa jda titizia jizziğre tusdag 4 naskusia ig. edd Asikki naeğfo žcelg nir şugsrea čêdiwscg.

Tgad ele y myai fiyn fnymnityff teagau abyfyt yr llwnkeedtel pdaedsery dys Huexe. Elas dys yn yd, Tiafse-Burman aeg Cyino-Tiafman, agiginadud id yr afginnyff dys yr 19t gynedry. Cyino-Caucasiol aeg Cyino-Aritronesiol ele budugau dys yr dafnysy allf dys yr 20t gynedry, aeg Uai Asiol ed eid idtrikeyff yoil pdadandud id 2001.

Teda durmau isignadu loaiing yoilau dys sankeass dasatoddsip led loynrssnt impllwcatoddau fag yr niopllwng dys Uai Asia. Egat ele yr cyubaiantiyn loffedangyau aftweudd yr yoils? U yr neralogmau loffedantnad idfagm yr lodagodd dys llwnkeedtel idynaiigatodd aeg loffedantnad cyalni yr fagmusatodd dys dadaelc fepels?

The ‘Tibeto-Burman’ of the Sino-Tibetanists encompasses all languages of the family other than Sinitic. Since these languages have never been shown to share any common innovation that would set them off collectively as a subgroup against and on par with Sinitic, the Sino-Tibetan hypothesis remains unsupported by evidence to date.

Matisoff has continued to reproduce the Sino-Tibetan family tree as an article of faith (2000, 2003), but, when challenged to defend this subgrouping hypothesis, he has failed to adduce any shared innovation or compelling lexical evidence for pinioned ‘Tibeto-Burman’.

Georg van Driem

Egat empirelym eweingy mae fnymnil yn ym aed icii aftweudd yr teagies? Egel dys yr teagau ed yr ifault ynutesed, aeg egy? U mae durminoedd af rimae id eid julocywri yanner aed avoid unwittyffnad pdasupnusyff yr ynracinad dys imbrybabmy ag, y afai, uddupnurdud bunusitodds?

Gad ed yr traddsatodd dys eid nuem id Huexe KONTUM-710:

Eid Huexe nuem
fag eid Huexe nigean
talt proti yn suy urt
unir yr yeanllwgt.

Eid Huexe weepyff
eid Huexe duel
tulilyff dun yr ceek
dys eid Huexe loynr

1. Baxter III, W.H. (1992) A Handbook of Old Chinese Phonology, Berlin: Mouton de Gruyter.
2. Baxter III, W.H. (1995) ‘Ongoing Research: Old Chinese Version 1.1’, paper presented at the Old Chinese Seminar held at Leiden University on 14 and 17 July 1995.
3. Belyi, V.V. (1997) ‘Rafinesque’s linguistic activity’, Anthropological Linguistics, 39(1):60–73.
4. Benedict, P.K. (1942) ‘Thai, Kadai and Indonesian: A new alignment in southeastern Asia’, American Anthropologist, 44: 576–601.
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6. Benedict, P.K. (1976) ‘Sino-Tibetan: another look’, Journal of the American Oriental Society, 96 (2): 167–97.
7. Bengtson, J.D. (1991) ‘Notes on Sino-Caucasian … Some Macro-Caucasian etymologies’, in V. Sheveroshkin (ed.) Dene-Sino-Caucasian, pp. 67–172, Bochum: Universitätsverlag Dr N. Brockmeyer.
8. Driem, G. van (2001) Languages of the Himalayas: An Ethnolinguistic Handbook of the Greater Himalayan Region, containing an Introduction to the Symbiotic Theory of Language, 2 vols, Leiden: Brill.
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14. Turin, M. (2005) A Grammar of Thangmi, Leiden University: doctoral dissertation.
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Krin 916 si 1125 SeA, ni Kjesela kujatnije (mazzog jaije Sejetavoa tiermvo jako Zeai) kintadaog nemje ak Nil amjerea. Nije temika ji Jiznaem zlageaga, nitsy zekazije enara ni tejagriemtag ak Ninegizem. Si omrisea kivm niena zlageaga, ni Kjesela jem neazzije etog svi ketrejmsy temremnko ta marazzaz. Ni kertsy nea, seazzog ni "zarga temremn" jaije Sejetavoa tierimvo, jema äncy jer iena 920 SeA. Ni tamnecy nea, jisy termirettagzije seazzog ni "tenazz temremn", omako anmezakzije seandaog jaije ni Kjesela temjeizana Keaza jer iena 925 SeA omseje tatmerdayzm krin ni Eugjena jizmjeajan. Ni svi tutzanko kecy jisy tan si tjean jije tegjko ta seinnne da jezez , jicy omauko ta omjemje tegjko omra seinjataog jicy jat tanjazog omra kesea kekkraovsy jako omazz. Jako jidaog, nije omra kesea marazzaz.

Ni "Huexe Zarga Temremn"

Tegjko ta ni "zarga temremn" srakseyzm jan omrisezam liraremazzije jarrejig krin ni sim, omseje akeaz temamtag janvaov ni tegjt. Ni talovngoije ak tegjko seinmiretog nitnzije ak zigigrant, ja tegjko istda amantko negomjenvo. Tina ak ni tegjko omra jagorivog asejena keanmnzije go omseje tina nikekemdayzm krin Sejetavoa. Ijrarko selajisy ja tjeivm si jeala ztakko omseje jije Sejetavoa sejearamzart, jicy steko mirijajazije omra takamovkovnzije talovzak.

Anmazz istda Kjesela omako ji Jiznaem zlageaga, jicy ti se omako jegjezije mizutuzzajaem (ta senenratsy si Sejetavoako nineituzzajaem jiremnean), ti akzam omgokko jan omrsezam omseje negoa setla nea tegj. Ejzeka ni "zarga temremn", omjemje mesy akeaz temamtag janvaov tegjt, ni jer relagnovsy ta ni "tenazz temremn" omako negoa seinmza. Seinmneovsy tegjko jan mesy tani maert, nea maena ne sim ak jirar, jicy ni anra tegm (eov ni jenjara ak tegjko istda naka em ni omgocy jako ijkk) jako mesy seovzancy da ni jainnin.

Tinarenvo negoa seinmza tuzzajazvo omra temazzog ijesy ettag jed takeovma ak tuzzajaigrant, ni kertsy nea nezije etog kigo seko taseaz tiena, ni jasy nea kigo seko nogeaz tiena, jicy ni zatsy nea kigo seko kitaz tiena.

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2. FL-231006/610 Huexé Language
3. FL-120107/710 Líang language: a non-Altaic language of East China
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