TABELLE

für die Laute des Chinesischen im Mandarin-Dialekt.

Rubrik I: nach Williams” Syllabic Dictionary.

Rubrik Il:

Rubrik Ill:

Kongress 1897 ernannten Kommission.

nach der internationalen Schreibweise der vom Pariser Orientalisten-

nach den neuen Vorschlägen zu einer nationalen deutschen Recht-

schreibung.

ai al ai ching |tching | tschüng bai haï haï ang ang ang ch‘ing |tch‘ing |tsch’ông han han han cha choh tcho tscho hän hen hôün tcha |tscha à chah ch‘oh |tch‘o |tsch’o bang |hang |hang ch‘a chu bäng heng hông tch‘a |tsch’a lichu | tschu 2 É 4 ch‘ah chuh || hao hao bau chaï tchai | tschaiï ch‘u | heu hôu hou L ; Le tch‘u |tsch’u ; ch‘ai tch‘ai |tsch'ai ch‘uh || hi Fe We : ; : ï hi i chan tchan |tschan chui tchui |tschui hih \ ch‘an tch‘an |tsch’an ch‘ui tch‘ui |tsch'ui hia ue j ÿ à hia hia chän | chun |tchun |tschun hiah | tchen |tschôn ; Re AL =:

hüen hung hwa hwah hwai hwan hwang hwo hwoh hwui hwun

yih jan jan jang jäng jao jé jeh jeu

joh

kao k‘ao keu k‘eu ki kih k‘i k‘ih kia kiah k‘ia k‘iah kiai k‘iai kiang k‘iang kiao k‘iao k‘ié k‘ieh kieh kien k‘ien kin k‘in king k‘ing kioh k‘ioh kiu k‘iu kiün k‘iün k‘iüng ko koh k‘o k‘oh

Kia

{ka kiaï k‘iaïi kiang k‘iang kiao k‘iao

kié kien k‘ien kin k‘in king k‘ing kio k‘io kiu k‘iu kiün k‘iün

k‘iüng

ku kuh k‘u k‘uh kü küh k‘ü k‘üh küeh k‘üeh küen k‘üen kung k‘ung kwa kwah kw'‘a kwaï kw‘aï kwan kw‘an kwang kw‘ang kwéi kw‘éi kwo kwoh kw‘oh kwun kw'un la

lah lai lan lang läng la0 leh léi

küé k'‘üé küen k‘üen kung

k‘ung kua

k‘ua kuaiï k‘uai kuan k‘uan kuang k'uang kuei

k'‘uei

k’ua kuaï k’uai kuan k’uan kuang k'uang kui

k’ui

kuo

mien mien mién nün nün nün

seh seu sha shah shai shan shän shen shang shäng shao shé sheh sheu shi

ta shih shing shoh shu shuh shui shun shung

shwah

fre [ fpru

od. erh

shun shung shua

schai

schan schôn

schang schüng

schau schôü schôou schi schüng scho

schu

schui schun tsch’ung

schua

shwaiï shwan shwang shwoh si

sih siang

sia0

sié sieh sien ” sin sing sioh siu siün SO soh su

suh

süh süeh sûen sui sun sung

swan

ta tah t'a t'ab tai t'ai tan

t'an

tang

shuaï shuan shuang

shuo

fsi

siang

sia0

tai t'ai tan t'an

tang

schuai schuan schuang schuo

siang

siau

btsu

tui t'ui tun t‘un tung t'‘ung tuan t'uan

tsa tsah ts‘ah tsai ts‘ai tsan ts‘an tsan tsang ts'ang tsäng ts‘aing tsao ts‘ao tseh ts‘eh tseu ts‘eu tsi

tsih ts‘i ts‘ih tsiang ts‘iang tsiao ts‘ia0 tsié tsieh ts‘ié ts‘ieh tsien ts‘ien

tsin

tsa

ts‘a tsai ts‘ai tsan ts‘an tsen tsang ts'ang tseng ts‘eng tsao ts‘ao tse ts'e tsou

ts‘ou

| tsi

ts] tsiang ts'iang tsiao

ts‘iao

tsié

l tstié

tsien ts‘ien tsin

tsa

ts’i tsiang ts’iang tsiau

ts’iau

tsié

ts’ié tsién ts’ién

tsin

ts‘in tsing ts‘ing tsioh ts‘ioh tsiu ts‘iu ts‘iün tso tsoh ts'o ts‘oh tsu tsuh ts'u ts‘uh tsüû ts'ü tsüeh tsüen ts'üen tsui ts‘ui tsun ts‘un tsung ts‘ung tswan

tsw‘an

tsz’

ts'z’

es Ce

tzi od. tSZe ts'z? 8 od. ts’ze ee

wai wan wûün wang

wûüng

wei

yai yang

yau

yüé yüan yüu

yung

À côté de ces efforts que je pourrais en quelque sorte qualifier d’officiels, nous voyons des essais particuliers de transcription.

Dans un gros volume in-8 intitulé Æssai de réforme orthographique internationale en 40 langues, Paris, 1902, M. le Dr. E.-J. Sruper a consacré un chapitre au Groupe mongol; la transcription de l’auteur avec l’emploi de caractères typographiques spéciaux que je ne puis reproduire ici, pour cause, rappelle la haute fantaisie du système inventé par Escayrac de Lauture.

À la suite d'articles du Rév. W. N. Brewster dans le Chinese Recorder sur China’s Intellectual Thraldom and the Way of Escape, le Rév. W. A. Grônzuxo, de la China Inland Mission, Ta-kou t'ang, proposa !) de fonder une compagnie et créer un journal en chinois romanisé; la romanisation n’est pas autre chose que la transcription

ou la translitération.

«But, dit l’auteur du projet que je mentionne à titre de curiosité, what about the system of Romanized to be used? I think it is a simple matter, Let those who show their interest either by redeeming shares, subscription of the paper, or by annual contributions, vote about which system they prefer — Wade’s, Williams’, Mateer’s, C.I. M., or any other, one number per annum, or

corresponding sum of the other, giving one vote».

Le Rév. William N. Brewster mis directement en cause répondit ?):

«The proposition is one that I hope will be acted upon. However, that the writer should take charge of it, would insure failure. I do not speak the Mandarin. I live in the Fuhkien province, where that language is used only in the yamëên. Such a paper should be published in Hankow or Shanghai. It could not be self-sustaining at first. Tract Societies or the Diffusion Society would have to foster it. The editor should be a master of the Mandarin tongue. He should not be overloaded with other work. If possible not a novice in editorial work. Above all he should believe firmly in the Romanized system and in its ultimate triumph. With him, at least, it must be no experiment. The logic of it and the experimental success of others must have convinced him beyond the shadow of a doubt.

1) Chinese Recorder, Sept. 1901, p. 467. 2) Ibid, p. 566.

«A year or even two years is too short a time to demonstrate either success or failure, There must be a body of missionaries in Central China who systematically push instruction in their schools of all grades and both sexes. The catechists and school-teachers must be labored with. The Romanized should be put in their courses of study, and passing a creditable examination after a reasonable time made a sine qua non of continued employment. It is a good plan to make it one of the requirement of enfrance examinations in the higher mission schools. The day-schools are excellent nurseries for it when the teachers are able to read it well. Schools for women, sometimes called «station classes» where adult Christian women are taught to read in this way oNLy have been found to be very useful. All this requires primers, text-books, labor, patience, time, co-operation, faith. There must be men and women back of every method, however useful, to insure final success ».

Miss J. E. Martha LxBens nous donne d'autre part le résultat

de son expérience ‘) dans l’emploi de la romanisation:

«The Romanized Colloquial is the best agent to evangelize women and children in the Sing-in district. The average child in a day-school (where attendance is irregular) learns to read the Romanized intelligently in three months, and within à year becomes acquainted with the Gospeis and Acts, so as to read the same to others Women in the boarding-school learn to read in one or two months. The best testimony in favor of the Romanized we heard from the students in the women’s boarding-schoo!l — bright, intelligent women, who are advanced in studies; when a book in classical character is introduced, they all asked to be excused from reading that book on the ground that it was too hard, and they «wanted to know what was in the book». They said: «The Roman book tells us the meaning, and we understand it; but the meaning of the characters has to be explained by {he teacher». Had I not been before that convinced that the Romanized literature is a valuable educating agent for our people, I would have bequn to believe it then. When first appointed to work in Sing-in all letters had to be written and read for the people by teachers. Three years after, letter-writing was quite common among all those who had been students in our schools. The monthly paper printed in the Hing-hua colloquial is read as eagerly by women and children as by men, and there is hardly a Christian family without the paper, because they are able to read it and like to learn the news. If the paper were printed in character, then only a few favored ones would be able to read it, and the larger number

of the hard working class would be excluded from this privilege. It really.

1) Chinese Recorder, Oct. 1901, pp. 512—6513,

ought to be the right of every Chinese to be able to read and to write: and the Colloquial printed in Romanized will help them to do it».

Depuis longtemps d’ailleurs, un système de romanisation a été employé pour faire pénétrer la connaissance des Saintes Ecritures dans les diverses provinces de Chine. Je relève dans le dernier catalogue de la «British and Foreign Bible Society» les différentes versions dialectales de la Bible: Amoy Vernacular, Canton Vernacular, Fuh-chow Vernacular, Hainan Vernacular, Hakka Vernacular, Ningpo

Vernacular, Peking Vernacular, Swatow Vernacular.