Schleicher's fable
Schleicher’s fable is a text composed as a reconstructed version of the Proto-Indo-European language, published by August Schleicher in 1868. Schleicher was the first scholar to compose a text in PIE. The fable is entitled Avis akvāsas ka. At later dates, various scholars have published revised versions of Schleicher’s fable, as the idea of how PIE should be presented and pronounced has changed over time. The resulting parallel texts serve as an illustration of the significant changes that the reconstruction of the language has experienced during the last 150 years of scholarly efforts.
The first revision of Schleicher’s fable was made by Hermann Hirt. A second revision was published by Winfred Lehmann and Ladislav Zgusta in 1979. Another version by Douglas Q. Adams appeared in the Encyclopedia of Indo-European Culture. In 2007 Frederik Kortlandt published yet another version on his internet homepage.
The Sheep and the Horses
Schleicher (1868)
Avis akvāsas ka.Schleicher’s German translation
schaf und rosse.
schaf, welchem wolle nicht war sah rosse, das schweren wagen fahrend, das große last, das menschen schnell tragend. schaf sprach rossen: herz wird beengt mir, sehend menschen rosse treibend. rosse sprachen: Höre schaf, herz wird beengt gesehen-habenden : mensch, herr macht wolle schafe warmen kleide sich und schafen ist nicht wolle. Dies gehört-habend bog schaf feld.
English translation
The Sheep and the Horses
A sheep that had no wool saw horses, one of them pulling a heavy wagon, one carrying a big load, and one carrying a man quickly. The sheep said to the horses: ‘My heart pains me, seeing a man driving horses’. The horses said: ‘Listen, sheep, our hearts pain us when we see this: a man, the master, makes the wool of the sheep into a warm garment for himself. And the sheep has no wool’. Having heard this, the sheep fled into the plain.
Hirt (1939)
Owis ek'wōses-kʷeLehmann and Zgusta (1979)
Owis eḱwōskʷeDanka (1986)
Owis ek'woi kʷeAdams (1997)
H₂óu̯is h₁ék̂u̯ōs-kʷeLühr (2008)
h₂ówis h₁ék’wōskʷeVoyles and Barrack (2009)
Owis eḱwōs kʷeMelchert (2009, revised 2014)
H₂ówis ék̂wōs-kʷeKortlandt (2007, revised 2010)
ʕʷeuis ʔiḱ:ueskʷ:eAfter the separation of Anatolian and Tocharian:
Byrd (2013)
H₂óu̯is h₁éḱu̯ōs-kʷeNotable differences
Some of the differences between the texts are simply varying spelling conventions: w and u̯, for example, are only different symbols to indicate the same sound, a consonantal u, so that wóĝhom and u̯óǵʰom are actually the same reconstruction. However, many other differences are to be explained by widely diverging opinions concerning the phonological and morphological systems of PIE.Schleicher’s reconstruction assumed that the o/e vocalism was secondary, and his version of PIE is based much more closely on Sanskrit than modern reconstructions.
Hirt introduced the o/e vocalism, syllabic resonants, labiovelars and palatalized velars.
Lehmann and Zgusta introduced a few alternative lexemes, and made some use of laryngeals: their text features an h for what they seem to accept as a single laryngeal of PIE.
Adams was the first one to represent fully the laryngeal theory in his version of the fable. Judging from the text, he seems to assume four different laryngeal phonemes. Consequently, Adams’ text no longer shows long ā.
Kortlandt’s version is a radical deviation from the prior texts in a number of ways. First, he conforms to the glottalic theory, representing glottalic plosives with a following apostrophe and omitting aspirated voiced plosives. Second, he substitutes the abstract laryngeal signs with their supposed phonetic values: h1 = ʔ, h2 = ʕ, h3 = ʕʷ. Kortlandt also has a different opinion about ablaut grades in many verbal and nominal forms, compared to the other scholars.