Sigiriya or Sinhagiri (Lion Rock Sinhala: සීගිරිය, Tamil: சிகிரியா/சிங்ககிரி, pronounced see-gi-ri-yə) is an ancient rock fortress located in the northern Matale District near the town of Dambulla in the Central Province, Sri Lanka. The name refers to a site of historical and archaeological significance that is dominated by a massive column of rock around 180 metres (590 ft) high.
|Location||Central Province, Sri Lanka|
|Built for||Kashyapa I of Anuradhapura|
|Governing body||Government of Sri Lanka|
|Official name||Ancient City of Sigiriya|
|Criteria||ii, iii, iv|
|Designated||1982 (6th session)|
According to the ancient Sri Lankan chronicle the Culavamsa, this site was selected by King Kashyapa (477 – 495 AD) for his new capital. He built his palace on the top of this rock and decorated its sides with colourful frescoes. On a small plateau about halfway up the side of this rock he built a gateway in the form of an enormous lion. The name of this place is derived from this structure — Sīnhāgiri, the Lion Rock (an etymology similar to Sinhapura, the Sanskrit name of Singapore, the Lion City).
The capital and the royal palace were abandoned after the king's death. It was used as a Buddhist monastery until the 14th century. Sigiriya today is a UNESCO listed World Heritage Site. It is one of the best preserved examples of ancient urban planning.
The environment around the Sigiriya may have been inhabited since prehistoric times. There is clear evidence that the many rock shelters and caves in the vicinity were occupied by Buddhist monks and ascetics from as early as the 3rd century BC. The earliest evidence of human habitation at Sigiriya is the Aligala rock shelter to the east of Sigiriya rock, indicating that the area was occupied nearly five thousand years ago during the Mesolithic Period.
Buddhist monastic settlements were established during the 3rd century BC in the western and northern slopes of the boulder-strewn hills surrounding the Sigiriya rock. Several rock shelters or caves were created during this period. These shelters were made under large boulders, with carved drip ledges around the cave mouths. Rock inscriptions are carved near the drip ledges on many of the shelters, recording the donation of the shelters to the Buddhist monastic order as residences. These were made in the period between the 3rd century BCE and the 1st century AD.
In 477 AD, Kashyapa I, the king’s son by a non-royal consort, seized the throne from King Dhatusena, following a coup assisted by Migara, the King’s nephew and army commander. The rightful heir, Moggallana, fearing for his life, fled to South India. Afraid of an attack by Moggallana, Kashyapa moved the capital and his residence from the traditional capital of Anuradhapura to the more secure Sigiriya. During King Kashyapa’s reign (477 to 495 AD), Sigiriya was developed into a complex city and fortress. Most of the elaborate constructions on the rock summit and around it, including defensive structures, palaces, and gardens, date from this period.
The Culavamsa describes King Kashyapa as the son of King Dhatusena. Kashyapa murdered his father by walling him up alive and then usurping the throne which rightfully belonged to his half-brother Moggallana, Dhatusena's son by the true queen. Moggallana fled to India to escape being assassinated by Kashyapa, but vowed revenge. In India he raised an army with the intention of returning and retaking the throne of Sri Lanka, which he considered to be rightfully his. Expecting the inevitable return of Moggallana, Kashyapa is said to have built his palace on the summit of Sigiriya as a fortress as well as a pleasure palace. Moggallana finally arrived, declared war, and defeated Kashyapa in 495 CE. During the battle Kashyapa's armies abandoned him and he committed suicide by falling on his sword.
The Culavamsa and folklore inform us that the battle-elephant on which Kashyapa was mounted changed course to take a strategic advantage, but the army misinterpreted the movement as the king's having opted to retreat, prompting the army to abandon him altogether. It is said that being too proud to surrender he took his dagger from his waistband, cut his throat, raised the dagger proudly, sheathed it, and fell dead. Moggallana returned the capital to Anuradhapura, converting Sigiriya into a Buddhist monastery complex, which survived until the 13th or 14th century. After this period, no records are found on Sigiriya until the 16th and 17th centuries, when it was used briefly as an outpost of the Kingdom of Kandy.
Alternative stories have the primary builder of Sigiriya as King Dhatusena, with Kashyapa finishing the work in honour of his father. Still other stories describe Kashyapa as a playboy king, with Sigiriya his pleasure palace. Even Kashyapa's eventual fate is uncertain. In some versions he is assassinated by poison administered by a concubine; in others he cuts his own throat when deserted in his final battle. Still further interpretations regard the site as the work of a Buddhist community, without a military function. This site may have been important in the competition between the Mahayana and Theravada Buddhist traditions in ancient Sri Lanka.
In Professor Senarath Paranavithana's book 'The Story of Sigiriya', King Dathusena is said to have taken the advice of the Persian Nestorian Priest Maga Brahmana on building his palace on Sigirya. According to Paranavithana, during this period over seventy-five ships carrying Murundi soldiers from Mangalore arrived in Sri Lanka and landed in Chilaw. Most of them christians , were brought to protect King Dathusena. King Dathusena's daughter was married to Migara, a christian and the commander of the Singhalese army. Paranavithana mentions that King Dathusena planned to establish his palace on Sigiriya (Parwatha Raja) following advice of Maga Brahmana.  
Archaeological remains and featuresEdit
In 1831 Major Jonathan Forbes of the 78th Highlanders of the British Army, while returning on horseback from a trip to Pollonnuruwa, encountered the "bush covered summit of Sigiriya". Sigiriya came to the attention of antiquarians and, later, archaeologists. Archaeological work at Sigiriya began on a small scale in the 1890s. H.C.P. Bell was the first archaeologist to conduct extensive research on Sigiriya. The Cultural Triangle Project, launched by the Government of Sri Lanka, focused its attention on Sigiriya in 1982. Archaeological work began on the entire city for the first time under this project. There was a sculpted lion's head above the legs and paws flanking the entrance, but the head collapsed years ago.
Sigiriya consists of an ancient citadel built by King Kashyapa during the 5th century. The Sigiriya site contains the ruins of an upper palace located on the flat top of the rock, a mid-level terrace that includes the Lion Gate and the mirror wall with its frescoes, the lower palaces clings to the slopes below the rocks. The moats, walls and gardens of the palace extended for a few hundred metres from the base of the rock. The site was both a palace and a fortress. The upper palace on the top of the rock includes cisterns cut into the rock.
Sigiriya is considered to be one of the most important urban planning sites of the first millennium, and the site plan is considered very elaborate and imaginative. The plan combined concepts of symmetry and asymmetry to intentionally interlock the man-made geometrical and natural forms of the surroundings. On the west side of the rock lies a park for the royals, laid out on a symmetrical plan; the park contains water-retaining structures, including sophisticated surface/subsurface hydraulic systems, some of which are working today. The south contains a man-made reservoir; these were extensively used from the previous capital of the dry zone of Sri Lanka. Five gates were placed at entrances. The more elaborate western gate is thought to have been reserved for the royals.
John Still in 1907 wrote, "The whole face of the hill appears to have been a gigantic picture gallery... the largest picture in the world perhaps". The paintings would have covered most of the western face of the rock, an area 140 metres long and 40 metres high. There are references in the graffiti to 500 ladies in these paintings. However, most have been lost forever. More frescoes, different from those on the rock face, can be seen elsewhere, for example on the ceiling of the location called the "Cobra Hood Cave".
Although the frescoes are classified as in the Anuradhapura period, the painting style is considered unique; the line and style of application of the paintings differing from Anuradhapura paintings. The lines are painted in a form which enhances the sense of volume of the figures. The paint has been applied in sweeping strokes, using more pressure on one side, giving the effect of a deeper colour tone towards the edge. Other paintings of the Anuradhapura period contain similar approaches to painting, but do not have the sketchy lines of the Sigiriya style, having a distinct artists' boundary line. The true identity of the ladies in these paintings still have not been confirmed. There are various ideas about their identity. Some believe that they are the ladies of the kings while others think that they are women taking part in religious observances. These pictures have a close resemblance to paintings seen in the Ajanta Caves in India.
1967 vandalism incidentEdit
On 14 October 1967, an incident of vandalism took place where paint was splashed on the frescoes. Luciano Maranzi, an expert trained at the International Centre for the Study of the Preservation and Restoration of Cultural Property in Rome, assisted the restoration, which took until 11 April 1968. It was considered the most challenging effort undertaken by the Chemical Preservation Division of the Department of Archaeology. There is continued concern that the original colours of the frescoes are fading, with a report presented in 2010 suggesting that the 22 frescoes have been fading since 1930.
Originally this wall was so highly polished that the king could see himself whilst he walked alongside it. Made of brick masonry and covered in highly polished white plaster, the wall is now partially covered with verses scribbled by visitors, some of them dating from as early as the 8th century. Most, however, date from the 9th and 10th century. People of all walks of life, from poets to provincial governors to housewives, wrote on the wall . Even bhikkhus were not exempt; they wrote poetry on varying subjects such as love, irony, and experiences of all sorts. This is the only evidence of poetry found in the Anuradhapura period.
These poems are of high literary value because of their intricate use of symbolism and word-play techniques. One such example is;
ඇසිමි දුන් හසුන් හසුන් සෙයින් විල් දුත්
මුල ලා මා සැනැහි පුල් පියුමන් සේය් බමර් දුත්
Aesimi dun hasun hasun seyin vil dut
Mula la ma saenaehi pul piyuman sey bamar dut
(Like geese who have seen a lake, I listened to the message given by her.
Like a bee who has seen full-blown lotuses, the bewildered heart of mine was consoled.)
This lovely couplet shows that the Sinhalese of old were great poets. They not only had a wonderful sense of rhyme and metre, but also resorted to a poetic device we call ‘play on words’ as we see in the combination of hasun (message) with hasun (geese). The poet’s eagerness to hear from his lady love is compared to the bee’s fascination for lotus blooms, whose large petals provide it an easy landing pad to drink its nectar and frolic if it wishes.
Out of the 1500 plus poems, most are addressed to the ladies on the frescoes. Men praised their beauty and women shared their envy. A contemporary female, clearly less enamoured with the frescoes, records different, if equally passionate emotions:
"A deer-eyed maiden of the mountain side arouses anger in my mind. In her hand she holds a string or pearls, and in her eyes she assumes rivalry with me."
Further writing on the mirror wall now has been banned for the protection of the old writings. The Archaeological Commissioner of Ceylon, Senarath Paranavithana, deciphered 685 verses written in the 8th, 9th and 10th centuries CE on the mirror wall. One such poem from these long-past centuries,
සියොර ආමි සිහිගිරි
බැලීමි ගි බොහො ජන
ලිතූයෙන් නොලිමි "
Roughly translated from ancient Sinhala, is: "I am Budal [the writer's name]. Came with hundreds of people to see Sigiriya. Since all the others wrote poems, I did not!"
The Gardens of the Sigiriya city are one of the most important aspects of the site, as they are among the oldest landscaped gardens in the world. The gardens are divided into three distinct but linked forms: water gardens, cave and boulder gardens, and terraced gardens.
The water gardens can be seen in the central section of the western precinct. Three principal gardens are found here. The first garden consists of a plot surrounded by water. It is connected to the main precinct using four causeways, with gateways placed at the head of each causeway. This garden is built according to an ancient garden form known as char bagh, and is one of the oldest surviving models of this form.
The second contains two long, deep pools set on either side of the path. Two shallow, serpentine streams lead to these pools. Fountains made of circular limestone plates are placed here. Underground water conduits supply water to these fountains which are still functional, especially during the rainy season. Two large islands are located on either side of the second water garden. Summer palaces are built on the flattened surfaces of these islands. Two more islands are located farther to the north and the south. These islands are built in a manner similar to the island in the first water garden.
The third garden is situated on a higher level than the other two. It contains a large, octagonal pool with a raised podium on its northeast corner. The large brick and stone wall of the citadel is on the eastern edge of this garden.
The water gardens are built symmetrically on an east-west axis. They are connected with the outer moat on the west and the large artificial lake to the south of the Sigiriya rock. All the pools are also interlinked using an underground conduit network fed by the lake, and connected to the moats. A miniature water garden is located to the west of the first water garden, consisting of several small pools and watercourses. This recently discovered smaller garden appears to have been built after the Kashyapan period, possibly between the 10th and 13th centuries.
The boulder gardens consist of several large boulders linked by winding pathways. The gardens extend from the northern slopes to the southern slopes of the hills at the foot of Sigiris rock. Most of these boulders had a building or pavilion upon them; there are cuttings that were used as footings for brick walls and beams. They were used to be pushed off from the top to attack enemies when they approached.
The terraced gardens are formed from the natural hill at the base of the Sigiriya rock. A series of terraces rises from the pathways of the boulder garden to the staircases on the rock. These have been created by the construction of brick walls, and are located in a roughly concentric plan around the rock. The path through the terraced gardens is formed by a limestone staircase. From this staircase, there is a covered path on the side of the rock, leading to the uppermost terrace where the lion staircase is situated.
In popular cultureEdit
- "Sigiriya on Encyclopedia Britannica".
- "Ancient City of Sigiriya". UNESCO World Heritage Centre.
- Ponnamperuma, Senani (2013). The Story of Sigiriya. Panique Pty Ltd. ISBN 978-0-9873451-1-0.
- Bandaranayake, Senake; Aramudala, Madhyama Saṃskr̥tika (2005). Sigiriya: City, Palace, Gardens, Monasteries, Painting. Central Cultural Fund. ISBN 978-955-631-146-4.
- Geiger, Wilhelm. Culavamsa Being The More Recent Part Of Mahavamsa 2 Vols, Ch 39. 1929
- "The Sigiriya Story". Asian Tribune. Retrieved 24 November 2006.
- Pinto, Leonard (14 July 2015). Being a Christian in Sri Lanka: Historical, Political, Social, and Religious Considerations. Balboa Publishers. pp. 55–57. ISBN 978-1452528632.
- Weerakoon, Rajitha (26 June 2011). "Did Christianity exist in ancient Sri Lanka?". Sunday Times. Wijeya Newspapers Ltd.Colombo. Retrieved 6 August 2021.
- Forbes, Jonathan. Eleven Years in Ceylon. London: Richard Benley, 1841.
- "Sigiriya – The fortress in the sky". Sunday Observer. Archived from the original on 1 November 2004. Retrieved 10 October 2004.
- "Sigiriya: the most spectacular site in South Asia". Sunday Observer. Archived from the original on 5 June 2011. Retrieved 3 August 2006.
- Senake Bandaranayake and Madhyama Saṃskr̥tika Aramudala. Sigriya. 2005, page 38
- "Sigiriya Frescoes, Sri Lanka". Retrieved 11 December 2013.
- "ഹൈടെക് യുഗത്തിലും ഇൗ നഗരം അദ്ഭുതം; 5000 വര്ഷം മുൻപ് പാറമുകളില് നിര്മിച്ച 'സിഗിരിയ'!". ManoramaOnline (in Malayalam). Retrieved 9 September 2021.
- Epasinghe, Premasara. "Fresco disaster at Sigiriya in 1967". Daily News. The Associated Newspapers of Ceylon Ltd. Retrieved 6 June 2021.
- de Silva, Raja. "Restoration of Sigiriya frescoes vandalized in 1967". island.lk. Upali Newspapers (Pvt) Ltd. Retrieved 6 June 2021.
- "Chemical Preservation Division". Department of Archaeology - Sri Lanka. Retrieved 6 June 2021.
- Jayasinghe, Jayampathy. "Report on Sigiriya frescoes handed over to President". sundayobserver.lk. The Associated Newspapers of Ceylon Ltd. Retrieved 6 June 2021.
- "sigiriya graffiti".
- Paper ID 38,Sri Lankan Music in Sigiri Graffiti, J. Chandana Ruwan KumaraVisual Arts and Designing and Performing Arts UnitDepartment of Fine ArtsUniversity of Kelaniya
- SIGIRI GRAFFITI, Jacques COULARDEAUDiyakapilla, October 5, 2005 Olliergues, December 27-31, 2005
- Wickramasinghe, Rohan. (2009). Sigiriya: The Rock Fortress. Emmanuel College Magazine, Cambridge University. 91. 149-157.
- Ponnamperuma, Senani. "About Sigiriya or Simhagiri". The Story of Sigiriya. Panique Pty Ltd. Archived from the original on 23 December 2016. Retrieved 9 March 2013.
- ""It Always Comes Down to the Details - Leg 9 " - January 25". Game Show Newsnet. Retrieved 16 August 2020.
- The Story of Sigiriya, by Senani Ponnamperuma (ISBN 978-0-9873451-1-0; ISBN 978-0-9873451-4-1;).
- Sigiriya, by Senake Bandaranayake (ISBN 978-955-631-146-4).
- Story of Sigiriya, by Professor Senerath Paranavitana.
- The Mystique of Sigiriya: Whispers of the Mirror Wall, W.J.M. Lokubandara (ISBN 978-9553006103)
- Chisholm, Hugh, ed. (1911). Encyclopædia Britannica. 25 (11th ed.). Cambridge University Press. .
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