Plenty of parking for Atheneum, and the site is in front of that building.
Dedicated November 22nd, 2014 as part of the New Harmony Bicentennial.
This was Kcymaerxthaere installation #102 and the second in yIndiana–in what we call the United States.
High Angle View
A view from overhead which gives a broad perspective of the entire installation.
TEXT OF THE SITE
[IMAGE OF OVERVIEW]
A generation of generations ago, waters that covered this field receded after a particularly devastating season. It was no surprise that forms like these were left behind. For these were words from the shape language known as beshwa nyelvate, spoken by the underwater culture that lived in this river. What was more surprising is that a young boy named Gevrian Melam washed up here too. And, since he normally breathed underwater, his bereft family assumed he was lost for good.
It is well known that there is a profound difference between culturally aquatic peoples and biologically aquatic ones. Culturally aquatic people bring air underwater (usually through domesticating water moles and using their tunnels to bring air to the ocean, lake or river bottom).
Biologically aquatic peoples, on the other hand, lived where oxygen vents so infused the water that one could breathe the water, itself. But it was difficult to speak without air so, over time, they evolved the ability to telekinetically create shape words—involving many dimensions—with their minds that would appear in front of them in the water. Interestingly, though they had physical substance, nyelvate words were more like spoken words than written words, giving a beautiful personal quality to the word objects themselves. Despite many different languages among marine biologically aquatic cultures, in flowing freshwater, all such cultures speak some form of beshwa nyelvate† (admittedly with divers dialects). That unity was key to Iglesia Guiterrez’ discovery that most rivers in the world connect to one another, but only in another jemvela (the general term for qualities of existence—like Time, Space, Ferylemt, [the feeling of being sheltered but quite exposed to a high wind] and others).
Pidgin languages simplify to allow communication without fluency. With Nyelvate languages, depending on the dialect, proper pronunciation might require the speaker to craft aspects of the shape in a dozen different dimensions at once. But, over time and ferylemt, many Nyelvate words began to be a very useful shorthand for certain ideas, so a pidgin shape language evolved using much fewer dimensions. Two dimensions only was rare, and yet even the approximate meanings of the shapes like the ones in this palindrome were eventually fairly clear—though inflection, verb tense and other such grammatical aspects could be quite elusive without each word’s full dimensional spectrum.
Gevrian and his family were of pSaqhaelin descent, a people most famous for their amazing vision. With the naked eye, they could see outside the solar system. In fact, it was said his ancestors’ eyesight had been so good that they chose to live underwater because that cover of the water let them see nearer things—like the moons of Jupiter (which meant that their gwome was one of the few to use the Pejephen Calendar to find Time).
Palindromes have special importance in all nyelvate languages because they help their words heal—important since many of those words have very sensitive feelings. And, as the words healed themselves, that healing energy helped others. So, in underwater cultures, it was common for families of those lost to the land to speak a palindrome, bruise it slightly, and let it be washed up near their loved one in hopes they might heal as well. And heal both Gevrian and the palindrome did, but afterwards he could only function in atmospheres. Still, though his family might never know, they would have been proud of his courage of another sort. And, though at the center of the reis p virelsj, he survived to know and cherish Culev Larsze—who ended that bloody chaos at great personal cost.
† (The words “beshwa nyelvate” do not appear on the marker.)
As Gevrian recovered, he was found by a band of the nomadic warriors, the Urushiol, attracted by nearby hot springs, and legendary for the fierceness and scarification of their fighting and wedding rituals. They intended to make sport of the weak young man, but he defended himself so well, they took him away—not exactly kidnapping him, not exactly inviting him. Gevrian soon became their most fearless warrior, but as their fighting descended into something known as the reis p virelsj (or The Madness), the battle between those who believed in gods and those who believed in the worlds—disgusted, he refused to fight anymore.
He was called a coward by some, but not for long, as he did not leave the battlefield. He would fearlessly go to the worst of the fighting to heal, to help—as stretcher bearer, as medic. And soon even the most headstrong and savage on both sides respected him. After the fiercest and bloodiest, it would seem impossible that he could survive—and yet he would emerge. He would not fight, but used his experience and vision to save himself and those in need.
This went on for years. He did not bristle when people called it luck, but he always said he would know when it was time to stop. Indeed, it was at that point that his path would cross Culev Larsze’s.
Culev Larsze was a brilliant woman who was horrified by the reis p virlesj. So she tricked the Gods into not taking sides. After getting her way, she made a mistake—she smirked. The gods were angry and cursed her by taking away her gift of language. The Urushiol, Gevrian’s adopted people, gave her a loyal sabertooth tiger. The shapes you see here represent the not yet healed nyelvate words that washed up with Gevrian—many believe they are on the very spots.
Palindrome Shapes 1-4
Palindrome Shapes 5-9
Palindrome Shapes 10-14
Palindrome Shapes 15-19
Palindrome Shape 20
Bala Qhova and the Water Moles
- Di Dalam Air di Sini (In these Waters)
- Kehidupan Bala Qhova (The Life of Bala Qhova)
- New Singapore
- A Healing Palindrome