SUPERSTITIONS AND BELIEFS IN ARCHITECTURE:

AN EXAMINATION OF THEIR IMPACT ON

LAYOUTS AND SITE UTILISATION

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A DISSERTATION

PRESENTED TO THE

DEPARTMENT OF ARCHITECTURE

UNIVERSITY OF MORATUWA

FOR THE

M.Sc (ARCHITECTURE)

SOHANI FONSEKA

DEPARTMENT OF ARCHITECTURE

UNIVERSITY OF MORATUWA

SRI LANKA

71599

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DESIGN

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CONTENTS

Page

Acknowledgement List of Illustrations

Introduction 1 Topic Explanation 1 Objectives of the Study 3 Scope and Limitations 4 Methodology 4

Chapter O n e 7

Superstitions and Beliefs 7

1.1 Origin of Superstitions and Beliefs 7

1.2 Superstitions and Beliefs and their Relationship with H u m a n Activities 10

1.3 Superstitions and Beliefs and their Relationship with Architecture 12

Chapter Two

Superstitions and Beliefs in Architecture 15

2.1 Different conceptions of Superstitions and Beliefs in Architecture 15

2.1.a Perception of Beliefs and Superstitions in Architecture in Traditional Societies 16

2.1.b The Hindu Perception of Beliefs and Superstit ions in Architecture 21

2.1.c Chinese Perception of Beliefs and Superstit ions in Architecture 23

2.1.d Bali Perception of Beliefs and Superstitions in Architecture 26

2.2 Universal Order Which Generates a Sacred Archi tecture 28

2.2.a The Center of the Cosmos 2.2.b Manda la 2.2.c Pada Vinyasa

30 35 37

Chapter Three

Superstit ions and Beliefs and their Impact on Layouts and Site Utilisation 46

3.1 Superstit ions and Beliefs Related to Villages and Cities 46

3.1.1 Examinat ion of the Influence of Superstit ions and Beliefs in Tradit ional Villages and Cities in Sri Lanka 58

3 .1 . l .a Anuradhapura 59 3.1.1.D Polonnaruwa 59 3.1.1.C K a n d y 62 3 .1 . l .d Devalagam 64

3.2 Superstit ions and Beliefs Related to Buildings 69

3.2.a Selection of Site 70 3.2.b Des igning in the Site 77 3.2.c Construct ion 90

3.2.1 Examinat ion of the Influences of Superstitions and Beliefs

on Buildings 94

3.2. l . a Monast ic Complexes

3.2.1.D Residential Buildings 100

Conclusion 109

Bibl iography

ACKNOWLEDGEMENT

This dissertation would never have been possible without the valuable support given by many to w h o m I a m indebted and I sincerely acknowledge it.

For the encouragement given for the selection of this subject at the inception, t o Archt. Vidura Sri Nammuni , Senior Lecturer, Department of Architecture.

For the guidance, encouragement and valuable comments given throughout the study to Dr. Samitha Manawadu , Senior Lecturer, Department of Architecture.

For the guidance, and the valuable discussions which led the study to its purpose, t o Archt. Nihal Bodinayake.

For the interest shown towards this study and for typing the text, t o my uncle, M r Henry de MeL

For love, guidance and understanding and encouragement given me throughout the study, t o my parents and friends.

Finally, t o everyone who assisted me to present this dissertation.

«

LIST OF ILLUSTRATIONS

1

FIGURE NO. DESCRIPTION

l a - Tree wi th marks of ritual worship

l b - Prayers at the River Bank

2 - The Cosmic Tree set in a Yantra Diagram

3 - Spatial organisation of the Hogan

4 - The Tukanoan concept o f the multi-layered 'cosmic gourd ' and the plan of the

Tukanoan community showing spatial differentiation

5 - The Dwelling as Calendar and Zodiac

6 - Vastu Purusaha Mandala

7 - Feng-shui Compass

8 - Yehs Armchair Mode l

9 - Landscape Features

10 - Orientation

11 - Bali Concept of a House

12 - Bird Shaped Altar for a Fire Sacrifice

13 - Center of the Universe

14 - The Seventh Ray

15 - Catummapatha Concept

16 - Yupa the Spire as Sacrificial Pos t

17 - Vastu Purusha Mandala

18 - Square

19 - Circle

20 - The main four Padas

21 - E k a P a d a

•4

22 - D w i Pada

23 - Tri Pada

24 - Chatush Pada

25 - Pancha Pada

26 - Shastha Pada

27 - Sapta Pada

28 - Ashta Pada

29 - Nava Pada

30 - Eighty One Chamber of the Triangular Site

31 - Pada Vinysa on Circular Sites

32 - Dandaka type of T o w n Plan

33 - Sarvatobhadra type of T o w n Plan

34 - Nandyavarta tupe of T o w n Plan

35 - Padmaka type of T o w n Plan

36 - Swasthika type of T o w n Plan

37 - Prastara type of T o w n Plan

38 - Karmuka type of T o w n Plan

39 - Chaturmuka type of T o w n Plan

40 - Ancient City Planning Forms

41 - City Plan of Anuradhapura

42 - City Plan of Polonnaruwa

43 - City Plan of Kandy

44 - Layout Plans of Devalagam

45 - Shapes of Sites

46 - Topography of Sites

47 - Pada Bedeema

48 - Bhumi Chakra

49 - Mos t Auspicious Position of siting the Building

50 - Marama Stahana - Location of Well

51 - Locat ion of Different Activities

52 - Posit ion of Main D o o r

53 - Auspicious and Inauspicious Forms

54 - Bhumi N a g a Chakra

55 - Vessaghiya Monast ic Complex

56 - Vijayarama Monast ic Complex

57 - Padikemgala Monast ic Complex

58 - Manikdena Monast ic Complex

59 - The Generalised Building Locations

60 - Remains o f dwellings in Anuradhapura

61 - Plan - House 1

62 - Plan - House 2

63 - Plan - House 3

INTRODUCTION

•

t he re is someth ing bigger a n d m o r e wor thwi lc t h a n the th ings we see a b o u t us , the th ings we live a n d str ie for . T h e r e is an undiscovered b e a u t y , a divine excellence, j u s t beyond us . Let us s t and on t ip toe , forget t ing the n e a r e r th ings a n d g r a s p w h a t we m a y .

B e r n a r d M a y b e c k

INTRODUCTION

i

TOPIC EXPLANATION

"Superst i t ions" are beliefs in the existence or power of the supernatural and "beliefs"

can be described as acceptance of these as truth. Both superstitions and beliefs are

embedded in tradition and culture. Superstitions and beliefs have come down over the

past hundreds of years and as such, they are considered to be ancient and popular.

" Whatever , v iews may be held to the real meaning of these things which some call

superstitions and some would call poetry, I am sure at least of this, that no good is

ever wasted, that even in the selfish and loving attitude of man towards even a t ree,

there is some actual meaning, some real truth, some impulse which has in its own

way, its own effect." 1

Architectural symbols are visual and they have been used by many traditions to

embody the t ruths which are related to their superstitions and beliefs. Such symbols

are employed when other direct means fail to express the intended meaning. These

symbols have developed a smbolic language of vertical and horizontal lines, dots and

circles. Therefore, this visual art of architecture incorporates the superstitions and

beliefs of a society in its evolution.

In early civilisations, man depended on nature for their day to day life. Nature was

considered almost divine and came to be worshipped. Nature was the influencing

factor which was believed to bring them prosperity or adversity. As such, nature-

worship exerted a powerful influence on the myths and beliefs of these civilisations.

2

" All the rhythms of nature have their counterpart in the progressions of human life.

The ritual act is right performance; the creation of a work of art l ikewise." 2

Superstitions and beliefs based on nature carried down from generation to generation

became a part of culture and tradition. This is more evident in the East because it is

intensely agriculture based and this created an intimate relationship with nature. Land

w a s considered sacred and every act carried out on the land w a s performed with

rituals in order to transform it to a sacred land. This practice helped them sustain

these superstitions and beliefs.

Belief is based round the perception that man is governed by forces which are

beyond his control. Charles Correa describes superstitions and beliefs which have

contributed to architecture, thus, "The principle vehicles through which w e explore

and communicate our notions of this non-manifested world are religion, philosophy

and the arts. Like these, architecture t o o is myth-based, expressing the presence of

reality more profound than the manifested world in which it exists ." 3

Ancient civilisations considered architecture not only as a building exercise but also

as organising their living environment and creating a sacred atmosphere for living.

Therefore, the establishment of villages and cities and allocating sites for buildings

were considered vital. Many rituals, superstitions and beliefs have thus evolved and

they have been written about much in the East. These have been useful in creating a

built environment in terms of harmony with the natural environment.

Many suprstitions and beliefs have been devalued today due to several reasons, like

foreign domination, adoption of modern technology and the development of science

and commerce. Therefore, it is important to unravel the unseen depth and influence

of superstitions and beliefs in architecture.

INTENTION OF THE STUDY

"We become aware of it only when w e no longer have any use of it. 'Tradi t ion ' and

'cul ture ' today is mostly superstitions (when w e are frightened to defy some customs

we don ' t believe in ) or ornamentation to attract tourists or excite ourselves with our

aesthetic refinements". 4

As stated above superstitions and beliefs which contributed to creating a grand

tradition in architecture have been overshadowed by factors, such as western, urban

attitudes, commerce and the development of science. Modern developments have

adversely affected the built environment. Environmental pollution has become a

serious problem and glass facaded multi-storeyed buildings mushrooming in the cities

make the environment a concrete jungle.

Superstitions and beliefs tend to suffer change from time to time. Rich traditional

concepts underwent change by the adoption of Western customs and attitudes. Some

of these adopted by traditional societies are begining to be discarded gradually

because of the felt need to conserve the natural environment in the face of danger to

it ushered in by modern civilisation.

The intention of this study is to explore the unseen depth and relevance of

superstitions and beliefs in relation to architecture.

"With the mounting national consciousness, people awakening to a realisation, that

their own customs serve their purpose better than Westernised ways: nationalism is

something more than national dress. N o r is it all a matter of national languages. It is

more a matter of h o w w e live as t rue or nearly true, to our traditional life and h o w

w e cherish our social institutions." 5

4

SCOPE AND LIMITATIONS

Superstitions and beliefs influence every human activity. Therefore, they can be

studied in many different ways. This study is confined to superstitions and beliefs in

relation to architecture, because of academic requirements.

Even in the field of architecture, superstitions and beliefs differ in their importance

from country to country. This study will focus mainly on the Sri Lankan context, but

a general discussion will ensue to highlight the manifestation of superstitions and

beliefs in other cultures too .

In some instances the study had to limit itself to examination of literary evidence as

many of the ancient architectural remains have not survived. Therefore, to offset this

limitation, some contemporary examples have been taken into consideration.

The limited timeframe of this study does not permit delving deeper into the issue and

thus serve as a general introduction to guide future indepth studies.

METHODOLOGY

This study of superstitions and beliefs in architecture will be primarily based on

written documents. Relevant documents are scattered and for the purpose of this

study findings from these will be brought together.

5

the collected data related to superstitions and beliefs are examined under three main

sections:

* Superstitions and beliefs.

* Superstitions and beliefs in architecture.

« * Impact of superstitions and beliefs on layouts and site utilisation.

The first t w o sections is an examination of the relationship between literary

documents and selected examples. Illustrations are used to clarify the issues under

scrutiny. N e w developments which have served to dilute the importance of

superstitions and beliefs are also discussed.

REFERENCES

6

I. Coomaraswamy, Ananda

2. Mookerjee, Ajit'

Mediaeval Sinhalese art. Second edition.

Pantheon Book Inc. N e w York , 1956,

p . 124.

Ritual art of India. Thames and Hudson,

London, 1985. p . 10.

3. Correa, Charles

Carma

Vistara - The architecture of India. Ed.

Kagal in Festival of India, p.6.

4. de Suva, Raji Tradition and Development- Sunday

Observer, (Sri Lanka) 30th September,

1979, p. 16.

5. Rajabavan, M.D. Ceylonese Society and Culture, Asia

Publishing House , Bombay, 1964, p . 85.