Poson Festival in Sri Lanka

Poson Pandol

Poson full-moon poya day (Poson Poya Day/Poson Festival) is celebrated the arrival of Buddhism in Sri Lanka in the 3rd century BC, a festival of great historical and religious significance celebrated island-wide by Buddhists. Poson, held on the full moon day of June, commemorates the occasion over 2,000 years ago when Arahat Mahinda, son of Emperor Asoka of India, converted King Devanampiyatissa to Buddhism. The main center of celebration is Mihintale, the ancient monastic complex where the royal missionary monk Mahinda perched the first sermon to the ruling king and at Anuradhapura the ancient capital, to which large crowd of pilgrims converge. Mass religious observances, illuminations pageants are part of the celebrations.

For Buddhists, this hallowed day of Poson is second only to Vesak in terms of importance. Although Poson is celebrated throughout the island, the major ceremonies are to be found in Anuradhapura and Mihintale. Long lines of devotees dressed in white climb the many steps to the top of the Mihintale hill first to the temple, and then to the dagobas that lie adorn the nearby hillocks. In addition, many devotees climb to the very top of the rock, to the spot where Arahat Mahinda delivered his initial discourses.

Poson Poya is celebrated annually with great fervour throughout the island but particularly in Mihinthalaya where Mahinda Thero first put his foot to preach the word of Lord Buddha.This is why Mihinthalaya is called the cradle of Buddhism in Sri Lanka. With the establishment of Bhikku Sasanaya all other elements of a civilized society began to emerge with the art of writing,art, architecture, river civilization, religious rituals in song and dance forms, literature, all with royal patronage.

Many religious activities are organized during this poson period in Sri Lanka such as Sil campaigns,Bodhi Poojas,Dansalas(Freely giving foods, coffee, tea from people ), Poson devotional songs, Poson pandols( thoran) and lanterns. Lot of Poson pandols and Poson Lanterns are making Anuradhapura in Sri Lanka.

In Poson many temples are filled with Atasil devotees and pilgrims all over Sri Lanka to mark this great event. The devout, clad in pure white with no make-up or jewelry,make their way to the temple,to spend the next twenty four hours in quiet contemplation. While the rest of the village, gather at the temple grounds after sunset to participate in lesser religious activities, like reading of holy books, or listen to the saffron clad monk relate ancient stories from Lord Buddha's previous lives. During the Poson Festival, the selling of alcohol and flesh is usually prohibited, with abattoirs also being closed.

A festival of great piety and sanctity which focuses on the virtual of compassion to all living creature,it is also one of much colour and gaiety, with street, homes and public places decorated with beautiful and finely decorated hand-made paper lanterns small and big and glittering with illuminations, pandals depicting the different occurrences in the life of the Buddha or his previous births.

Arahant Mahinda Thera test the king's knowledge

As a result of the conversion of Dig Vijaya policy of the emperor Dharmasoka to that of Dharma Vijaya policy Buddhist missionaries were sent to various countries in the world and to Sri Lanka. Emperor Dharmasoka sent his own son, Arahant Mahinda Maha Thera to lead the delegation. Arahants Ittiya, Uttiya, Sambala and Baddasala accompanied Arahant Mahinda Maha Thera in this missionary. Sumana Samanera also joined them. The only layman in this mission was Bhanduka Upasaka who had attained Anagami or the third of the four paths or stages leading to Nirvana.

It was a pleasant day with fine Weather and king Devanampiyatissa followed by his men engaged himself in a game of hunting in the royal park, ''Missaka Pawwa''. A well built deer ran swiftly by the king's side. The king had no time to spare. No one other than the king himself was to kill the biggest deer on that festive day. He pulled out an arrow and aimed at the deer. His arrow did not move.A ray of light radiated from the mountain top at the foot of which the king was standing. He heard his name being called in a sweet voice. The king was seriously concerned as to who in this world was dared to call him by his name. Further, presumably he would have been sorry that he missed his game. However, he was not annoyed as the words were pleasing .The king looked up from the foot of the Mango tree where he was standing dumb founded and saw the figure of a human being in yellow robes with rays radiating from the spectrum. The king could not remove his eyes away from this fascinating figure. He was amazed. ''This should be a supernatural being''the king thought. Hitherto the king saw only one figure. The other four arahants, the samanera and the upasaka too emerged one by one. Arahant Mahinda ascertained that the king was prepared to listen to him.

For the mighty king, the charm of Missaka Pawwa was that on it stood the treasure he was longing for. His bow and arrow fell from his hands. He put his hands together on his forehead and knelt down on the ground under the Mango tree. Arahant Mahinda Maha Thera decided to test the king's knowledge and intelligence and to ascertain whether he could understand the Dhamma by delivering it in the normal way.

Source : Click here

Vil Uyana Luxury Boutique Hotel

Vil Uyana Luxury Boutique Hotel

Luxurious Accommodation at Sri Lanka Holidays Jetwing Vil Uyana is in the form of 25 individual dwellings on stilts situated in three distinct habitats - water, paddy field and forest. These huge, luxurious dwellings, connected by wooden walkways, have timber flooring, ceilings of rattan and bamboo, and sloping roofs thatched with coconut palm. Furnished with luxurious king size beds, each dwelling has a private outdoor deck with scenic views and an outdoor dining area. Some have plunge pools on the deck and even private swimming pools. The bathrooms are spacious and elegantly designed with a large sunken bathtub and rain showers. Other facilities include a/c, IDD telephone, mini bar, 29” flat screen TV and satellite channels, coffee/tea making facilities, Bose DVD/CD Home Entertainment system, electronic safe, and even your own sarong, pair of reed slippers and umbrella.
With a deep satisfied sigh the dark cloak of night gives in to the break of day. In the distance a lone Nightjar bids a last farewell. The eastern sky brightens with a rosy blush as wispy swirls of blue mist lets go of the water and hangs still in the air. A gentle breeze parts its soft veil to offer a fleeting glimpse of dark steeped silhouettes rising up above the lake, the occasional glow of golden lamps still twinkle invitingly.


Location
A member of the Small Luxury Hotels of the World, Jetwing Vil Uyana is one of the most conveniently located hotels to the attractions of Sri Lanka’s Cultural Triangle. Deep in the central plains of the island close to the famous Sigiriya Rock, the hotel is 163 km from the capital Colombo.
Although the journey is fairly long being around 5 – 6 hours, it is a truly inspiring one, taking you Northwards offering a glimpse of the amazing contrasts in climate and scenery you encounter further inland away from the popular beaches our island is so famed for. There are two main routes: the longer, more scenic route through the ancient hill country capital of Kandy or the shorter one through Kurunegala to Dambulla, then further into the rural heartland across lush paddy fields and villages into the hamlet of Rangirigama.
If you do not wish to opt for our airport pick up service, the route to Dambulla is well travelled – with public and private buses from the Colombo. Take a train to Habarana further north 18km away, if you care for an even more insightful ride.

Distance to Colombo     163 km
Distance to nearest city or town     15km Dambulla
Distance to nearest train station     Habarana 18 KM
Distance to nearest motorway     1 KM
Distance to nearest bus station     4 KM

Source : Click here

Polonnaruwa Vatadage

The Polonnaruwa Vatadage  is an ancient structure dating back to the Polonnaruwa period of Sri Lanka. It is believed to have been built during the reign of Parakramabahu I to hold the tooth relic of the Buddha, or during the reign of Nissanka Malla to hold the alms bowl used by the Buddha. Both these venerated relics would have given the structure a great significance and importance at the time. Located within the ancient city of Polonnaruwa, it is the best preserved example of a vatadage in the country, and has been described as the "ultimate development" of this type of architecture. Abandoned for several centuries, excavation work at the Polonnaruwa Vatadage began in 1903.

Built for the protection of a small stupa, the structure has two stone platforms decorated with elaborate stone carvings. The lower platform is entered through a single entrance facing the north, while the second platform can be accessed through four doorways facing the four cardinal points. The upper platform, surrounded by a brick wall, contains the stupa. Four Buddha statues are seated around it, each facing one of the entrances. Three concentric rows of stone columns had also been positioned here, presumably to support a wooden roof. The entire structure is decorated with stone carvings. Some of the carvings at the Polonnaruwa Vatadage, such as its sandakada pahanas, are considered to be the best examples of such architectural features. Although some archaeologists have suggested that it also had a wooden roof, this theory is disputed by others.

History

Theories vary among archaeologists and historians regarding who built the Polonnaruwa Vatadage, and when. One such theory suggests that it was built by Parakramabahu I during his reign in the 12th century.The chronicle Chulavamsa mentions that he built a circular stone shrine to hold the tooth relic of the Buddha. Archaeologist H. C. P. Bell believed that this shrine is the Polonnaruwa Vatadage. This is contradicted by several ancient sources of the island, including Rajavaliya and Poojavaliya, which mention that it was built by Nissanka Malla. However, according to the studies of Arthur Maurice Hocart, Nissanka Malla only renovated an already existing building and made some additions such as the entrance and outer porch. Wilhelm Geiger, who translated the ancient chronicle Mahavamsa, and historian H. W. Codrington both agree with this theory.A nearby stone inscription set by Nissanka Malla lists the Vatadage among his constructions. In this, he claims that it was built by one of his generals under his own direction.

A unique feature of ancient Buddhist architecture,vatadages were built for the protection of small stupas that had an important relic enshrined in them or were built on hallowed ground.If the Polonnaruwa Vatadage is the shrine built by Parakramabahu I, the tooth relic of the Buddha would have been enshrined within it.Another possibility is that the alms bowl used by the Buddha may have been enshrined here.Both these relics were important objects in ancient Sri Lankan culture, and would have made the Polonnaruwa Vatadage one of the most significant and venerated buildings in the country.

The Kingdom of Polonnaruwa ended in 1215 with an invasion from South India.The Polonnaruwa Vatadage appears to have been abandoned with the fall of the kingdom, and there is no mention of it in the chronicles in later periods. It was not until 1903 that the Department of Archaeology began excavation work at the site under Bell, who noted that it was "only a mound of earth" at the time.

Location and appearance
Layout of the Polonnaruwa Vatadage, with the outer circle indicating the lower platform and the second circle indicating the upper platform. The stupa, surrounded by four statues, as well as three concentric rows of stone columns are located in the upper platform which is accessed through four entrances.

The Polonnaruwa Vatadage is located in a quadrangular area known as the Dalada Maluva in the ancient city of Polonnaruwa. The Dalada Maluva contains some of the oldest and most sacred monuments of the city.The Polonnaruwa Vatadage, which occupies most of the south western area of it, is a prominent structure among them.It is the best preserved example of a Vatadage in the country,and is somewhat similar in design to those belonging to the Anuradhapura period, especially Thuparamaya and Lankaramaya.

The building has been built around a small stupa with a base diameter of 27 feet 8 inches (8.43 m). The Vatadage has two levels; the lower platform and the raised upper platform that contains the stupa. The upper platform is 80 feet (24 m) in diameter, and the lower one 120 feet (37 m).The lower platform is 4 feet 3 inches (1.30 m) from ground level, and the upper platform is 5 feet 3 inches (1.60 m) from the lower.

The circular lower platform is entered through a single entrance on the northern side. Four elaborately constructed doorways lead from it to the upper platform, which is surrounded by a brick wall on its edge. These entrances are oriented to the four cardinal directions. The center of this platform is occupied by the stupa, which has four Buddha statues seated around it, each facing one of the entrances.Each of these statues are 5 feet (1.5 m) high, and are seated on stone seats with a height of 2 feet 10 inches (0.86 m) each.Three concentric rows of stone columns had existed on the upper platform. Two of these rows, of which nothing remain, were within the brick wall, while the third row is just outside it. The inner row had consisted of 16 columns, the middle row of 20, and the outer row of 32. The existing stone columns of the outer ring are about 8 feet (2.4 m) in height.

Architecture and stonemasonry

Employing citizens in construction and repairing works was done in ancient Sri Lanka as a form of tax payment. Such labour may also have been used in the construction of the Polonnaruwa Vatadage. However, the quality of the works indicate that most of the task may have been carried out by skilled craftsmen. Architecture of vatadage type structures was at its peak during the Polonnaruwa period, and the Polonnaruwa Vatadage is considered to be its "ultimate development".Some of the most striking features of the structure are its elaborate stone carvings. The sandakada pahana (moonstone) at the northern entrance and the two muragalas (guard stone) at the eastern entrance are considered to be the best examples of such architectural features belonging to the Polonnaruwa period. These decorational elements were commonly placed at entrances to monastic buildings of ancient Sri Lanka,and historians believe that sandakada pahanas depict the cycle of Saṃsāra in Buddhism.According to Bell, the carvings on the sides of the upper platform are "unrivalled, whether at Anuradhapura or Polonnaruwa, and probably in any other Buddhist shrine of Ceylon".

The straight, symmetrical stone columns found in the Polonnaruwa Vatadage are quite similar to those seen in buildings of the Anuradhapura period. The foot of each column is carved in the shape of a lotus flower.Archaeologist Senarath Paranavithana has suggested that these stone columns had supported a wooden roof. This is widely accepted, and nails and roof tiles found in excavations seem to support this. However, another theory is that the Vatadage did not have a roof, and the stone columns were used to hang lamps, curtains or Buddhist symbols.
One of the Buddha statues on the upper platform, positioned next to the stupa. The brick wall is visible on the background.

The brick wall around the platform is in a considerably preserved state as well, although parts of it have broken off. It is quite thick—2 feet 6 inches (0.76 m)—and was presumably constructed to protect the stupa from the sides.There is evidence that inner surface of the wall had been adorned with paintings. Its lower portion is covered by stone panels with carvings of a flower design.Below the wall, the side of the upper platform itself is decorated with carvings, as is the side of the lower platform.

The four Buddha statues, which depict the Dhyana mudra, are also carved from solid rock. Two of them are more or less intact today, while only parts of the other two remain.The stupa in the middle appears to have been of the Bubbulakara (bubble shaped) design commonly seen in Sri Lanka. The upper part has been destroyed, and only the dome shaped lower part now remains.However, it has only two Pesavas (the rings found at the base of stupas) rather than the traditional three.

Source : Click here

Avukana Buddha Statue

Awukana Buddha Statue

The Avukana statue is a standing statue of the Buddha near Kekirawa in North Central Sri Lanka. The statue, which has a height of more than 40 feet (12 m), has been carved out of a large granite rock face during the 5th century. It depicts a variation of the Abhaya mudra, and the closely worn robe is elaborately carved. Constructed during the reign of Dhatusena, it may have been made as a result of a competition between a master and a pupil. Avukana statue is one of the best examples of a standing statue constructed in ancient Sri Lanka. It is now a popular tourist attraction in the country

Location and appearance

The Avukana statue is located in the village of Avukana near Kekirawa in the North Central Province of Sri Lanka. It is close to the Kala Wewa reservoir, and is positioned facing it.It has been carved out of a large granite rock face,but is not completely separated. A narrow strip of rock has been left at the back of the statue, connecting it to the rock face and supporting it.However, the pedestal on which the Buddha stands, which is carved in the form of a lotus flower, has been carved separately and positioned under the statue. The statue alone is 38 feet 10 inches (11.84 m) in height, and with the pedestal the total height of the Avukana statue reaches 42 feet (13 m).The statue had been located within a large image house or shrine, of which parts of the walls still remain. It had been made of brick and stone, and was 74 feet (23 m) long and 63 feet (19 m) wide

Characteristics

The Avukana statue is considered to be one of the best examples of a standing statue of the Buddha from ancient Sri Lanka.The Avukana statue indicates some influence of the Gandhara school of art, as well as the Amaravati school of art of India. The robe is worn tightly, clearly outlining the shape of the body, and its pleats are carved clearly and delicately. It is worn over the left shoulder, and the right shoulder is bare, as is the tradition in Buddha statues of Sri Lanka. The Buddha's body is straight, and the left hand clutches the robe at the left shoulder. The right hand is raised up to the right shoulder, with the palm facing left.This position is known as the Asisa mudra, a variation of the Abhaya mudra.

Construction

The Avukana statue is widely believed to have been constructed in the 5th century during the reign of King Dhatusena, and under his orders.However, another theory is that it was done by an individual named Barana.There is another standing statue of the Buddha, quite similar to the Avukana statue, at Sasseruwa located close to Avukana. According to legend, the two statues are the result of a competition between a stone sculpting guru (master) and gola (pupil). The story goes that the master constructed the Avukana statue, while the pupil made the statue at Sasseruwa. The first to complete his statue had to notify it to the other by ringing a bell. The master managed to complete his statue first, and won the competition. This is said to be the reason that the Sasseruwa statue is in an unfinished state. The Avukana statue is considered to be the better of the two, and similarities between them have led historians to believe that the story is actually true.The hand of the Buddha faces the viewer sideways in what is known as the Ashisha Mudra ( Blessing Pose ).

Current situation

Today, pilgrims visit the statue from all parts of the country and the Avukana statue has now become a popular tourist attraction in Sri Lanka. Although the site lacked many facilities, it has now been improved by the Department of Archaeology and the Civil Defence Force.

Source : Click here

Galle Fort

Galle Fort

Galle Fort, in the Bay of Galle on the south east coast of Sri Lanka, was built first in 1588 by the Portuguese, then extensively fortified by the Dutch during the 17th century from 1649 onwards. It is a historical, archaeological and architectural heritage monument, which even after more than 423 years maintains a polished appearance, due to extensive reconstruction work done by Archaeological Department of Sri Lanka.

The fort has a colourful history, and today has a multi-ethnic and multi-religious population. The Sri Lankan government and many Dutch people who still own some of the properties inside the fort are looking at making this one of the modern wonders of the world. The heritage value of the fort has been recognized by the UNESCO and the site has been inscribed as a cultural heritage UNESCO World Heritage Site under criteria iv, for its unique exposition of "an urban ensemble which illustrates the interaction of European architecture and South Asian traditions from the 16th to the 19th centuries."

The Galle Fort, also known as the Dutch Fort or the "Ramparts of Galle", withstood the Boxing Day tsunami which damaged part of coastal area Galle town. It has been since restored.The Galle Fort also houses the elite Amangalla resort hotel, located near the Dutch Reformed Church. It was originally built in 1684 to house the Dutch Governor and his staff. It was then converted into a hotel and named then as the New Oriental Hotel in 1865, which catered to the European passengers traveling between Europe and Galle Port in the 19th century.

Galle’s earliest historical existence is traced to Ptolemy’s world map of 125–150 AD when it was a busy port, trading with Greece, Arab countries, China and others. Its mention as a "port of call of the Levant' is made in the cosmography of the "Cosmas Indicopleustes". This is the harbour where the Portuguese, under the leadership of Lorenzo de Almeida, made their first landing in 1505 on the island and caused a notable change in the history of the island with their close friendship with Dharmaparakrama Bahu (1484–1514), the then king of the country. Before the Portuguese came here, Ibn Batuta had touched base at this port. This was the beginning of the fort’s history, which was built by the Portuguese, along with a Franciscan chapel (now mostly in ruins) inside the fort in 1541. The fort also, in later years, served as prison camp to incarcerate Sinhalese natives who opposed the Portuguese.The Portuguese had moved to Colombo from Galle as they preferred that place. In 1588, however, they were attacked by the Sinhalese King Raja Singha I (1581–93) of Sitawaka, which forced the Portuguese to go back to Galle. At Galle, they initially built a small fort out of palm trees and mud. They called it the Santa Cruz, and later extended it with a watch tower and three bastions and a "fortalice" to guard the harbour.

Sea side wall of the Galle Fort

In 1640, the events took a turn with the Dutch entering the fray joining hands with King Rajasinhe II to capture the Galle Fort. The Dutch, with a force of some 2,500 men under Koster, captured the fort from the Portuguese in 1640 itself. Although not an ideal situation for the Sinhalese, they were instrumental in building the fort as seen in its present form in the Dutch architectural style. Fortifications continued to be built until the early 18th century. The establishment built consisted of public administration buildings, warehouses and business houses and residential quarters. A Protestant church (planned by Abraham Anthonisz) was also built in baroque style in 1775 to cater to the colonists and the local people who were converted to Christianity. The most prominent buildings in the fort complex were the Commandant's residence, the arsenal and the gun house. Other buildings erected in the fort catered to trade and defense requirements such as workshops for forgings, carpentry, smithy, rope making and so forth. They also built an elaborate system of sewers that were flooded at high tide, taking the sewage away to sea.

The British took over the fort on 23 February 1796, one week after Colombo was captured. Sri Lanka remained a British colony formally from 1815 till it became an independent island nation in 1948. In 1865, part of the fort was converted into the New Oriental Hotel, becoming the Amangalla in 2005. The importance of Galle also declined after the British developed Colombo as their capital and main port in the mid nineteenth century.

Geography
View of the Galle Fort in Sri Lanka in 1754
Main article: Galle

Galle Fort is in Galle, which is located at the extreme southwest corner of the island, in the southeast coast of Sri Lanka, where the shoreline turns east towards Matara and Tangalle. The fort, like most of the forts in Sri Lanka, is built on a small rocky peninsula, belonging to the sea as much as to the land. As it exists today, it covers an area of 52 hectares (130 acres).

Highway A2 provides road links to Galle from Colombo (a distance of 113 kilometres (70 mi)) and the rest of the country along the west coast or from the east along the south coast. Rail links are also available to Colombo and Matara. Sea route is through the Galle Port at the Galle Harbour.

Demographics

The Galle city (population 112,252, over an area of 16.5 square kilometres (6.4 sq mi)) has developed around the Galle Fort area which covers around 52 hectares (130 acres). The story of the fort is well illustrated by many signages and plaques, which provide information about each monument.There are many Muslim Moor families who live inside this fort (they dominate the trade) along with Sinhalese, Dutch, English, Portuguese and Germans. More details regarding the history of the fort can be found at the visitors center and at the Dutch period museum inside the Fort.

The fort, originally built by the Portuguese in the 16th century to defend Galle, was an earthen structure with pallisades covering the northern land side with rampart and three bastions. They believed that the sea ward side was impregnable and hence did not construct any fortifications on the sea side. The sea wall was an addition made in 1729 to make the city planning for defense purposes complete in all respects.

When the fort came under the control of the Dutch, they considered the old fortifications built by the Portuguese unsafe as they were made of earth and palisades. Hence, the Dutch decided to fully encircle the entire peninsula by building impregnable fortifications as defense against other colonial agencies in the region. They built some 14 bastions with coral and granite stones over an area of (52 hectares (130 acres). Many of the fortification walls were built in 1663. The city built within the fort was well planned with a grid layout with the peripheral roads aligned parallel to fort's ramparts.

The fort has two gates. The two towering gates to the fort are termed “Portcullised gates” and the first gate of entry from the port is inscribed "ANNO MDCL XIX" which has depiction of Dutch Coat of Arms with the ubiquitous emblem of cock and an inset "VOC" inscribed in the centre.
The Main Gate to the Galle Fort
The Main Gate to the Galle Fort December 2011

The Main Gate is in the northern stretch of the fort on the land side and is heavily fortified. The Portuguese had built a moat here which was widened during the Dutch rule by breaking the fort wall in 1667 and building the Star, Moon and Sun bastions. Its construction is also dated to the British period from 1897 to facilitate easy flow of traffic to the old town. This gate was fortified with a draw bridge surrounded by a moat; inscriptions here indicate 1669 as the year of construction. Some of the other named bastions are: The Aurora Bastion, the Tremon Bastion, the Kleipenberg Bastion and the Emaloon Bastion, adding an element of grandeur to the fort as a whole.

Walking along the fort wall in a clockwise direction leads to the Old Gate where the British Coat of Arms is seen inscribed at the entrance at the top. In the inner part of the gate there is the 1668 dated inscription of letters VOC, which is an abbreviation of Verenigde Oostindindische Compagnie, meaning Dutch East India Company with the insignia of a cock flanked by two lions. Further along the fort wall is the Portuguese built oldest bastion, known as Zwart Bastion, meaning Black Bastion. The eastern section of the fort terminates in the Point Utrecht Bastion; the powder house is also seen here. An 18 metres (59 ft) high light house was erected here in 1938. The succeeding stretch of the fort wall is the location of Flag Rock Bastion, which was used as a signaling station to warn the ships entering the port of the hazardous rocky stretches of the bay. Ships were warned by firing musket shots from the Pigeon Island near the Flag Rock. Further along the fort walls is the Trion Bastion where a windmill drew water from the sea to sprinkle the dusty roads of the town; it is also a view point to watch the sunset. Many more bastions are seen along the fortifications from this location up to the Main Gate.

The Fort really resembles a small laid out walled town, with a rectangular grid pattern of streets full of the low houses with gables and verandas in the Dutch colonial style. It has a well laid out road network and many buildings which are now heritage monuments such as the Oriental Hotel, originally built in 1694 for the exclusive use of the Dutch Governor and his staff, now converted into a franchise of the Aman Resorts, named the Amangalla.[2][4] The fort area is studded with churches, mosques, many old commercial and government buildings. Some of the locals stroll along the walls of the fort in the evenings.

After the fort came under the control of the British in 1796, it remained their southern headquarters. They made many modifications to the fort such as closing of the moat, building of houses, a lighthouse on the Utrecht Bastion, a gate between the Moon Bastion and the Sun Bastion. A tower was particularly erected in 1883 to commemorate the jubilee of Queen Victoria. The Second World War saw many more fortifications built to defend the fort. In spite of all the changes made over the years, since it was first built between the 16th and the 19th century, the Galle Fort still remains a unique monument complex said to be "the best example of a fortified city with a fusion of European architecture and South Asian traditions built by Europeans in South and Southeast Asia".

In the fort area, many buildings are of Dutch vintage with street names also in Dutch. The sewerage system built in the fort area ensured that the city sewerage was flushed into the sea during the tidal cycle. The Dutch exploited the musk rats in the sewers by exporting them to extract musk oil.

Other landmarks

Mosque in the fort area

Some of the important heritage monuments in the fort are: The Dutch Reformed Church; the old Dutch government house; the National Maritime Museum near the Old Gate, residence of the Commander; Great Warehouse built around 1669 to store spices, ship equipment and so forth; the Meera Mosque built in 1904; Buddhist temple built at the site of Portuguese Roman Catholic church; the All Saints Anglican Church built in 1871, and the Clock Tower dated 1707 and cast in 1709, which rang every hour.

Dutch Reformed Church

The Dutch Reformed Church is near the Amangalla Hotel. The church was built in 1640. However, it was remodelled between 1752 and 1755. The church is paved with grave stones from the old Dutch cemetery. There is an old organ of 1760 vintage in the church where services are held and a pulpit made of calamander wood from Malaysia is also used.
Street names

Some the street names, a legacy from the colonial period, are: The Pedlar Street or ‘Moorse Kramerstraat’, the Morish Pedlar street, named after the Muslim moors who were retailers along with chettis; the Lighthouse Street ‘‘Zeeburgstraat’ ‘Middelpuntstraat’ named after the lighthouse which existed there and was destroyed in a fire in 1936; the Hospital Street, the location of the Dutch Hospital, the house of the Surgeon and the Medical Garden; Leyenbahnstraat, the Old Rope-Walk Street where coir rope was made; the Church Street, named after a church which was demolished in the 7th century; the Parawa Street, named after the Parawa migrants from South India who were fishermen and traders; and the Chando Street named after the toddy tappers and Dutch Burghers who owned coconut gardens and small ark distilleries.
Breadfruit tree

The Bread Fruit tree was introduced in Galle first by the Dutch; one of the oldest Bread Fruit tree in Sri Lanka is stated to be in Galle Fort. It is believed that the Dutch introduced Bread Fruit which is of ‘heaty’ nature hoping that would either kill them or make them sick. However, the Sri Lankans found a neutralizer to this in the coconut tree. They mixed Breadfruit with coconut and evolved a delicacy, which became popular, as it was found tasty and nourishing.This tree is now grown across Sri Lanka.

The fort area at present is occupied by mostly artists, writers, photographers, designers and poets of foreign origin, and is now a mixed bag of boutiques, hotels and restaurants.

Following the disaster caused by the Tsunami of 2004 when many buildings were damaged, the Ministry of Cultural Affairs launched a project for renovation and reconstruction, but paying attention to the former architecture to retain a historical feel.

The Galle Fort has both Portuguese and Dutch era buildings, reflecting the bygone era of the colonial domination of the city. These buildings needed attention as many changes had taken place over the centuries. The Government of Sri Lanka, through its Galle Heritage Foundation under the Ministry of Cultural Affairs and National Heritage has taken the initiative of restoring some of the heritage buildings to their old glory. The restoration work has been financially supported by the Government of the Netherlands. The renovation work conforms to guidelines set by the Archeological Department of Sri Lanka. Technical guidance was provided by the Architectural Wing of the University of Moratuwa.[10] Very many of the old town houses have been bought up by expatriates and rich Sri Lankans and Indians and renovated as holiday homes.

The National Maritime Museum in Galle Fort area, near the Old gate, was established in 1997 as an exclusive Maritime Archaeology Centre with active involvement of the Government of the Netherlands in the project in view of the findings that the Galle Harbour consisted of over 21 historical shipwreck sites and associated artifacts.

Source : Click here

Unawatuna Beach Resort

Unawatuna Beach

With the most stunning views of the Indian Ocean, nowhere else in Sri Lanka can you take a relaxing walk on a long sandy beach, watch the romantic golden sunset, sit in solitude and read a book, sunbathe to your satisfaction and have a succulent seafood lunch or dinner on the sand, all in a day, at the Unawatuna Beach Resort.

It is where a holiday by the sea, modern comforts and tropical adventure all come together. If you are with family or friends, you can take up an active holiday enjoying the facilities at the PADI Diving club with course for beginners, Aqua Gym, Yoga lessons, Beach Volley Ball and a game of Tennis on the Clay court. Interested in learning a dish or two? You can take Sri Lankan cookery lessons at the Unawatuna Beach Resort.

The UBR also features a La Plage Brasserie, Coffee Shop and the Coco Rumba Bar, all overlooking the majestic bay and Indian ocean. complimentary WiFi is offered in all rooms and public areas.

A varied program of entertainment including cultural shows, Beach parties with DJs, Blues & Jazz evenings, live Saxophone and Calypso Music combined with special theme nights are offered to make your holiday that much more memorable.

Source : Click here

Blue Water Wadduwa

Blue Water Wadduwa

Taprobane, Serendib, Ceilao, Zeilan, Ceylon, Sri Lanka - no matter what the era, what the name, the island has always attracted the discerning traveller and often evoked comparisons with Paradise. It's not difficult to see why. Marco Polo's remark "the finest Island of its size" is important in this respect, for is a veritable microcosm. Indeed most famous foreign resident, Sir Arthur C. Clarke, once wrote: "The island is a small universe; it contains as many variations of culture, scenery and climate as some countries a dozen times its size."

Wadduwa is a town situated in the western coast of Sri Lanka about 35km south of Colombo. It's a very popular tourist attraction in Sri Lanka, with golden beaches that would enchant anybody in the world. It's also famous for its rich cultivation of coconut palms and as a major producer of toddy & vinegar.

The Origin of the Name

It is said that there were many native indigenous doctors in this area in the past. The name for native doctors in Sinhalese Language is 'veda mahaththayaa', thus comes the name 'veda doova' meaning the land of the native doctors. It has later become 'Wadduwa'

Source : Click here
Related Posts Plugin for WordPress, Blogger...