Bali Architecture: Puri

The palaces, puri, of the former princes, are laid out also observing the same basic rules that govern the design of the village compound. They differ only in that they are much larger in size again, and in that they are usually composed of a series of interconnecting courtyards. The outer courtyard is generally unoccupied and entered through a 'split' gate. From this the inner section of the palace is entered through a raised covered gate fitted with wooden doors, a padu raksa, as is the inner courtyard of a temple. Such palace gates are equally as large and ornate as in most temples. Similar but smaller gates will lead from courtyard to courtyard throughout the compound. The various walled-oil sections were formerly designed as living compartments with pavilion sleeping quarters and often kitchens, for the Radja's numerous wives and for his various relatives and dependants. Some of these courts are well decorated with gardens, shrubs, lily ponds and so on, while others are given over to food preparation and cooking, weaving, orchestral practice and other activities. The family shrines will be housed in the 'northeast' corner in a courtyard which may be one of two or three forming the temple area. The shrines will usually be of elegant design in brick and stone construction. Good examples of the palaces of former princes may be seen in Denpasar (the puri Pemetjutan) and in Ubud (the puri of the Tjokorde Agung). The latter is now a tourist hotel where guests may stay in an old-style Balinese atmosphere.
Whatever the size or quality of a compound its construction may not be commenced except on a propitious day which must be determined by reference to the Balinese calendar as interpreted by a priest. In fact no pavilion, building or shrine within the compound may be built at other than a propitious time. To ignore this principle would be, in the Balinese view, to invite disaster.
It should be noted that while the majority of existing family compounds are laid out in accordance with the established principles outlined above, there is now a tendency to arrange new compounds with more variety and in ways designed to comply more with family desires than with traditional convention.
Family life begins at the first sign of dawn. The women sweep the yard and fetch water for the day from the wells or from the village spring. The men put out the bamboo cages of the fighting cocks in the street so that the roosters can enjoy the movement and forage in the fresh green grass on which the cages are placed. After bathing, the men start for the fields to attend to the rice crops, taking with them small packets of boiled rice in banana-leaf containers. This food will support them until they return at midday, although it is not unusual nowadays to see itinerant food vendors on the roadside where rice harvesting is going on, providing extra nourishment for the workers. The women set out unhusked sheaves of rice from the granary to dry in the sun, and start the fire for the day's cooking.
The staple village food is basically boiled rice (nasi) eaten cold with a little bit of fish or meat, salt, grated coconut and chilli peppers. This frugal meal seems to suffice in the main, but it is supplemented as required, and particularly on festive occasions, with vegetables, meats and other delicacies prepared with a large variety of hot spices. As soon as the rice is cooked in the morning, the women prepare little squares of banana leaf each containing a few grains of rice, salt and a flower. These are offerings intended to placate the evil spirits, and are placed in front of each house unit, in front of the family shrine, in front of the altar in the centre