sigiriya school essay in english grade 8

100 Words Essay On I Went On A Trip To Sigiriya In English

My trip to Sigiriya was nothing short of a magical one!

Situated in Sri Lanka, it is the perfect tourist spot for history lovers like me! 

Also referred to as Sinhagiri, Sigiriya is an ancient rock fortress. This famous world heritage spot is, in fact, the ruins of a palace atop a massive 200-meter-high rock, surrounded by the remains of an extensive network of gardens, reservoirs and other structures. The rock, interestingly, is a lava plug left over from an ancient long extinct volcano.

Everyone ought to visit Sigiriya, the Lion City, at least once in their lives!

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The 'Lion Fortress' of Sri Lanka was swallowed by the jungle

Built in the fifth century, Sri Lanka’s Sigiriya fortress attracted the attention of British archaeologists in the 1800s, who were amazed by its leonine rock art and beautiful frescoes.

Perched on a slab of rock that juts dramatically over the forests of central Sri Lanka , Sigiriya is as imposing a sight now as it must have been when it was first built by a fierce king in the fifth century A.D. Meaning “lion’s rock,” Sigiriya (designated a UNESCO World Heritage site in 1982) is accessed by way of passageways cut into the rock face between a monumental pair of lion paws.

The fortress was later swallowed by the forest, and only familiar to local villagers. Outsiders used knowledge of its past, preserved in Buddhist texts, to search for the ancient site. British historians rediscovered its astonishing buildings and frescoes in the 19th century.

Kingdom to colony

Sigiriya was built by the fifth-century king Kashyapa I, who ruled the native Sinhalese dynasty, the Moriya. The imposing fortress was the capital of the Sinhalese kingdom until Kashyapa was defeated in A.D. 495. (Watch: An ancient palatial fortress overlooks this barren desert in Israel .)

After Kashyapa, dynasties rose and fell, their fortunes shaped by internal power struggles and conflicts between native Sinhalese and outside invaders from India .

The Lion People

The Mahavamsa, a fifth-century Sri Lankan epic, tells how the Indian prince Vijaya was the grandson of a lion. He traveled to the island of Sri Lanka and married Princess Kuveni. From their union was born the Sinhalese race ( sinhala means “of lions”). In the Sinhalese tradition, the lion is the mythical ancestor of kings and a symbol of royal authority. The photograph shows what remains of the monumental Lion Paws Gate at Sigiriya.

Various cities held the status of capital after Sigiriya, such as Polonnaruwa. By the 12th century, however, overall control of Sri Lanka progressively weakened. Sinhalese power retreated to the southwest of the island, abandoning the Rajarata region, and the former administrative centers, including Sigiriya, started to fall into disuse.

Sri Lanka’s position in the Indian Ocean made it vulnerable to Europeans looking to expand their control in the region. By the mid-1500s the Portuguese had thoroughly exploited dynastic tensions in Sri Lanka’s ruling elite and controlled much of the island.

A century later the Dutch had replaced the Portuguese as colonial masters, and they were in turn displaced by the British in the late 1700s. By 1815 the Kingdom of Kandy, the last independent, native state on the island, became part of the British Empire.

Knowledge is power

British imperial rule brought civil servant George Turnour to the island. An aristocrat, scholar, and passionate historian, Turnour worked with a Buddhist monk to translate an ancient fifth-century chronicle, the Mahavamsa, from the Sri Lankan Pali language into English. Based on this and other texts, he identified two ancient capitals: Anuradhapura and Polonnaruwa.

Turnour also studied a later chronicle of Sri Lankan history, the Culavamsa, which told the story of King Kashyapa. In the late fifth century, this Sinhalese prince killed his father, King Dhatusena, and seized the throne, usurping his brother, who fled to India. Fearing reprisals, he built the fortress Sigiriya—but in vain: His brother returned, defeating Kashyapa, and Sigiriya lost its brief status as capital.

In 1827 a Scottish officer, Jonathan Forbes, became friends with Turnour, and on hearing the story of Kashyapa and his palace, decided to look for it. In 1831 he set off to where locals told him he would find the remains of an ancient city.

His memoir, Eleven Years in Ceylon, describes “the rock of Sirigi [sic], . . . frowning defiance over the scanty fields and the far-extending forest of the surrounding plain.” As he approached, he could see platforms and galleries carved into the rock. Two of his party managed to scramble some way up but dislodged rocks, “which crashed among the boughs of the trees at a great depth below.”

Unsure as to whether he had found the Sigiriya mentioned in the Buddhist texts, Forbes abandoned the expedition. Revisiting a few years later, he traced the moat that surrounds the gardens at the foot of the rock but did not attempt to climb the cliff face. He doubted that the name Sigiriya was related to lions, as he had seen nothing to support that etymology.

Fabulous frescoes

British mountaineers eventually reached the top in 1851, but the task of surveying the site fell to the Archaeological Commissioner of Ceylon, Harry C.P. Bell. His survey at the end of the 19th century has formed the basis of all studies since.

Bell painstakingly ascertained the layout of Kashyapa’s fantastical city as well as detailed the magnificent carving of the lion’s paws at the entrance, which Forbes had not been able to see.

In addition to the elaborate water gardens at the foot of the rock, Bell’s survey also lavished attention on the galleries on the rock face. These are decorated with exquisite wall paintings that have become some of the most prized objects in Sri Lanka’s artistic heritage. A total of 21 surviving frescoes may depict apsaras, celestial singers and dancers. (See also: 40,000-year-old cave art may be world's oldest animal drawing .)

Nearby, also on the walls of the rock face, are well over 1,000 items of graffiti, scratched by monks and pilgrims who visited the site in the eighth to the 13th centuries. These messages from the past can cause a frisson when read by visitors today. One reads: “At Sigiriya, of abundant splendor, situated on the island of [Sri Lanka] we saw, in happy mood, the rock that captivates the mind of all people who come here.”

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Thursday, October 4, 2012

• Sigiriya Rock Fortress

110 comments:

King Khashyapa's brother is King Mugalan. Not Mihidu. Please correct this.

In this essay have many spelling problems

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Yes Mugalan (moggallana).

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Yah it is Mugalan not Moggalana

Nope.these two names are correct (Mugalan/Moggallana)

King Khashyapa's brother is Mugalan.

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Kasyapa's brother is Mugalan .not mihidu .But information is very useful

Don' you know? King kashyapa's brother is MUGALAN Please correct this

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Don't you know king Kashyapa's brother king Mugallan?

Shut up dear don't ask like that

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Aww! This is damn helpful to understand the history and their knowledge!

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மிகவும் நன்று🙌🙌 என்றும் இவ்வாறு

It's very useful❤️ thank you... but you have to correct king kahsyapa's brother is mugalan not mihindu😒

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Nice.but there ara small mistakes.

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Nice..but there are small mistake...

It is nice...but you have to correct quickly king kashapa's brother is mugalan not mihidhu..don't chainge our(sihala nation) chronicle ....thank you..

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King kashysppa's brother is mugalan. And this is very helpful for my essay. Thank you. The picture are clear. Last trip o went to sigiriya as a trip without a guide and a notebook. So, I couldn't get all the information in my mind. But this information made me to get a lot of information. And for the last. I say, thank you

Spelling mistakes are most in this essay.

What are they????

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Mugalan is king kashyapa's brother..not mihidu

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i had seen hydraulikpresse gebraucht in that fortress what do you think there were getting used in that fortress ??

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Sigiriya: An Early Designed Landscape in Sri Lanka

2018, Orientations

Inscribed today on UNESCO’s World Heritage List, Sigiriya, an archaeological site in central Sri Lanka, may be one of the oldest gardens known in Asia. The late antique (4th–7th century) remains of buildings, zoomorphic architecture and rock paintings upon its central outcrop have elicited interpretation since the late 19th century (Figs 1 and 2). Sigiriya was thought to be a palace complex, and the art historian Ananda Coomaraswamy likened its paintings to the Gupta period (c. 320–550 CE) cave paintings at Ajanta in India (Coomaraswamy, 1971, p. 163).

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The history of archaeology at Sigiriya, in its antiquarian manifestation that worked with the notions of discovery and adventure, began in the mid-19 th century with the adventures of European explorers. The published travelogues of Major Jonathan Forbes on the island 1 are an early example of this. A century later, by the mid-decades of the 20 th century, Sigiriya had begun to permeate and play a vital role in the shaping of the historical consciousness of modern Sri Lankans. The migration of the idea of Sigiriya, and other similar sites that the adventurous colonial explorers first brought into the discourse of discovery from ruined wild places, and then to the discourse of archaeology and heritage, over time, registered the notions of the ancient glory of the Sinhalese, with nationalist rhetoric that fueled anti-colonial sentiments. The colonial discourse of "discovery", bolstered by authoritative English-language publications on Sigiriya and other such sites, ensured this migration and persisted throughout the 20 th century, first by colonial archaeologists and then by their brown descendants as an integral component of the discipline of archaeology 2 .

The conditions that affect the heritage management of archaeological sites in Sri Lanka arise from two interrelated but distinct histories. One has its roots in the colonial legacy of Sri Lankan archaeology, and the other in the populist-nationalist politics that draw rhetorical strength from archaeology and history. In this setting, "heritage" 1 means religion and ethnic identity. In a word, ethnonationalist. Since its inception in the late 19th century and its engagement in Anuradhapura, the Archaeological Survey Department of Ceylon (now the Department of Archaeology) had to negotiate the idea of heritage and "sacred site." The demands by Buddhist devotees, led by Walisinha Harishchandra in the early 1900s, that confronted the Archaeological Survey Department in the historic city of Anuradhapura was a struggle between colonial archaeology and the idea of heritage. Buddhists urged that the living characteristics of historic Buddhist sites be taken into account in their preservation 2. These early-twentieth-century clashes with colonial archaeology had long-lasting consequences for the country's post-colonial politics. The ancient city of Anuradhapura, thus acquiring a wealth of historical truths through colonial archaeology, and having been co-opted in a nationalist discourse, pitched by Harishchandra, that showed a particular kind of anti-colonial sentiments 3 , became the treasured historical center for Sinhala-Buddhists in Sri Lanka. Anuradhapura became the ethnonationalist symbol of the ancient grandeur and political authority of modern Buddhist rulers 4. These two mutually inclusive histories effectively keep archaeology from becoming a critical social practice. For a significant majority of Sri Lankan archaeologists, archaeology remains a project to construct culture-historical narratives about the country's past, using a loosely positivist-empiricist and commonsense approach of knowledge production entangled in locating essences and origins in ethnic, geographical, and chronological categories in Sri Lanka's past 5. Finding such

Prashantha Mandawala

Aditya Joshi

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VIRTUAL RECONSTRUCTION OF ANCIENT ARCHITECTURE AND LANDSCAPES OF SRI LANKA Silva, D.A.M.S.* and Yakandawala, K.** Department of Horticulture and Landscape Gardening, Faculty of Agriculture and Plantation Management, Wayamba University of Sri Lanka, Makandura, Gonawila (NWP), Sri Lanka *[email protected], **[email protected] ABSTRACT The history of architecture in Sri Lanka spans to the prehistoric era. However, well developed architectural and landscaping knowledge was transmitted from Indo-Aryan settlers, after Buddhism was introduced in 3rd century BC. Ancient Sri Lankan architecture primarily developed around religion. Sustainability and natural balance were key philosophies of this. All these monuments and landscapes have a remarkable calming effect on visitors. Remains of Buddhist and Hindu shrines, literature, maps and silpa texts are the main sources of evidence for studying ancient architecture and landscape gardening in Sri Lanka. Historic books like Mahawansa gives a detailed explanation of construction efforts led by each king during their ruling dynasties. Sinhala and Pali books written by great scholar monks, specially the Sandesha kavyas provide descriptive information on ancient buildings and gardens as well the biodiversity of surrounding landscapes. Stupas, the world's universal Buddhist architectural monuments, were built to preserve holy artifacts of the Lord Buddha. Ancient Stupas emphasize architectural and engineering capabilities of the ancestors of the island, and Stupas are considered the largest brick monuments of the pre-modern world. Sri Lankan Buddhist architecture was under threat ever since it was introduced, first by the South Indian invasion, then by Europeans, and recently by civil war, when many architectural monuments as well as architectural documents were destroyed. In spite of the brave effort by the Sri Lankan people, Buddhist monks, and leaders who tried to protect ancient Buddhist monuments, many of them have rapidly decayed and have been destroyed in the past. The protection and restoration of ancient architecture, its theories and techniques has become a challenge to the present generation. Focus should not be limited to protecting, maintaining and restoring ancient heritage but also on the need to reuse these principles in modern architecture and landscaping, mainly because of its sustainability and ecological balance. Developing 3D models of ancient monuments using computer software is very useful for in-depth studies and reconstruction efforts. However, designing 3D models using traditional geometrical designing software such as AutoCAD, Maya, 3D’s max are sophisticated and time consuming. Google SketchUp was recently introduced as a free and open source 3D modeling system, which is user-friendly and easy to learn. Now many engineers, architects, researchers and students are using Google SketchUp together with Google Earth in engineering, geography and archeology projects as a rapid designing tool. KEYWORDS: Buddhist Architecture, Computer Aided Designing, Archeology, 3D modeling

Roots of Sri Lankan Art

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The present book is the first of five volumes that I wish to publish in the near future on Śrī Laṅkān art. The next book will be on the sculptures of the Classical Period (5th-10th century CE). The third book will cover Buddhist and Hindu sculptures of the Polonnaruwa period (11th-13th century). The fourth one will be on the Yapahuwa and Kandiyan periods (13th-20th century). The final volume will focus on the mural paintings extending from the 2nd century to the 20th century CE.

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Thusitha Wagalawatta

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Robin Jones Abstract This paper discusses the landscape garden of Lunuganga, Sri Lanka designed by the architect Geoffrey Bawa for himself after 1948. It assesses this space as a site of memory and a location where modernity and history are negotiated. The present article theorizes the making of Lunuganga in relation to the production of modernity in Sri Lanka and negotiation of the island’s relationship to colonial and pre-colonial histories. The island of Sri Lanka has a long history of the development of cultural landscapes. Bawa’s landscapes can be located within these traditions. Furthermore, the time he spent in Europe furnished him with an understanding of the picturesque landscape tradition. Lunuganga could be described as a site where these (colonial) histories and vernacular traditions re-staged or re-presented the modern in contemporary Sri Lanka. Bawa’s landscapes can also be ‘read’ as ‘sites of memory’, where, although of the modern era, the past is recalled. The landscape of Lunuganga references negotiations between adoption of a universal modern, with its taint of colonial subjugation, the neglect of this troubled past and the pursuit of an uncomplex indigenism and, in so doing, intervenes in the production of modernity in Sri Lanka.

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Sigiriya, Eighth Wonder of the World

Sigiriya is one of the most valuable historical monuments of Sri Lanka. Referred by locals as the Eighth Wonder of the World, this ancient palace and fortress complex has significant archaeological importance and attracts thousands of tourists annually. It is probably the most visited tourist destination in Sri Lanka.

The palace is located in the heart of the island between Dambulla and Habarane on a massive rocky plateau 370 meters above sea level. Entrance to Sigiria can only be purchased at the site! See available tours:

Sigiriya rock plateau, formed from the magma of an extinct volcano, is 200 meters higher than the surrounding jungles. Its view astonishes the visitors with the unique harmony between nature and human imagination.

The fortress complex includes remnants of a ruined palace, surrounded by an extensive network of fortifications, vast gardens, ponds, canals, alleys, and fountains.

The surrounding territories of Sigiriya were inhibited for several thousand years. Since the 3rd century BC, the rocky plateau of Sigiriya has served as a monastery. In the second half of the 5th-century king, Kasyapa constructed a royal residence here.

After his death, Sigiriya again became a Buddhist monastery until the 14th century, when it was abandoned.

The main entrance is located on the northern side of the rock. It was designed as a huge stone lion whose feet have survived until today, but the upper parts of the body were destroyed.

Thanks to this lion, the palace was named Sigiriya. The term Sigiriya originates from the word Sihagri, i.e., Lion Rock.

The western wall of Sigiriya was almost entirely covered by frescoes created during the reign of Kasyapa. Eighteen frescoes have survived to this day.

The frescoes depict nude females and are considered to be either portraits of Kadapa’s wives and concubines or priestesses performing religious rituals. Despite the unknown identity of the females depicted in the frescoes, these unique ancient paintings celebrate female beauty and have incredible historical significance.

One of the most striking features of Sigiriya is its Mirror wall. In the old days, it was polished so thoroughly that the king could see his reflection. The Mirror wall is painted with inscriptions and poems written by the visitors of Sigiriya.

The most ancient inscriptions are dated from the 8th century. These inscriptions prove that Sigiriya was a tourist destination over a thousand years ago. Today, painting on the wall is strictly prohibited.

Daily Tours at Sigiriya

Here, you can find available tours to visit Sigiriya.

Sigiriya Photos

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The Sigiriya I saw-(මා දුටු සීගිරිය)

• Essays Sinhala Grade 6

Ma Dutu Sigiriya sinhala essay

The fort built by King Kasyapa to see the enemies in the distance. These paintings show the world the talent of the designers in our country. Those who were fascinated by the paintings wrote many graffiti songs on the mirror wall. The water and pipelines around it amaze even today’s engineers. The ruins of the royal palace on top of that can still be seen today. This place is always full of tourists visiting Sigiriya. Fathima Fahima Kaleel Mansoor, Grade 6 B / Vishakha Girl High School Badhulla

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