Javanese keris titles - when and how are they bestowed?

Neo · 4th March 2011, 11:35 AM

I am interested in learning about history and designation of the various titles of kerises (and pusakas in general): Sang, Kanjeng Kyai Ageng, Kanjeng Kyai, Kyai, and Nyai. My perception is that the titles goes from higher to lower in the above order - feel free to correct me if you think otherwise.

A respectable collector was kind enough to show me his kerises that come from the same batch from Keraton Solo. There are a couple with "Kanjeng Kyahi" and there is one without any title. Everyone present there concured that the one without the "Kanjeng Kyai" was actually no inferior from the quality perspective. "Mr. No Title" seemed to be just as old as the other ones. I'm kind of shy to mention the word "tangguh" here, but from the tangguh perspective most of them would be Kediri, including the Mr. No-Title. It even has better iron (hurap lumer) and dapur execution. None of the kerises we evaluated had any kinatah.

Any explanation as to how titles are bestowed on keraton kerises? Merit, perceived power, quality, or design?

Also, I learn about the existence of "Sang" kerises from books that allegedly cite from old literatures. However, when reading literatures about kraton collections, they hardly mention any "Sang", mostly are "Kanjeng Kyai Ageng". Any opinion?

A. G. Maisey · 4th March 2011, 01:05 PM

Neo, may I enquire as to your ethnic background?

Do you speak and understand Javanese? Indonesian?

Amuk Murugul · 4th March 2011, 10:28 PM

Quote:

Originally Posted by Neo

I am interested in learning about history and designation of the various titles of kerises (and pusakas in general): Sang, Kanjeng Kyai Ageng, Kanjeng Kyai, Kyai, and Nyai. My perception is that the titles goes from higher to lower in the above order - feel free to correct me if you think otherwise.

A respectable collector was kind enough to show me his kerises that come from the same batch from Keraton Solo. There are a couple with "Kanjeng Kyahi" and there is one without any title. Everyone present there concured that the one without the "Kanjeng Kyai" was actually no inferior from the quality perspective. "Mr. No Title" seemed to be just as old as the other ones. I'm kind of shy to mention the word "tangguh" here, but from the tangguh perspective most of them would be Kediri, including the Mr. No-Title. It even has better iron (hurap lumer) and dapur execution. None of the kerises we evaluated had any kinatah.

Any explanation as to how titles are bestowed on keraton kerises? Merit, perceived power, quality, or design?

Also, I learn about the existence of "Sang" kerises from books that allegedly cite from old literatures. However, when reading literatures about kraton collections, they hardly mention any "Sang", mostly are "Kanjeng Kyai Ageng". Any opinion?

Hullo Neo,

WRT weapons .....generally, in a nutshell:

- Sang: prefix for weapon created by an expert smith (goeroe teupa/poe/mpoe/empoe) as a mark of respect/veneration (seldom used after the advent of Islam c.1100)

- Kangdjeng Kiai Ageung: prefix for weapon (created by an expert smith) with perceived extra-special/more-auspicious origins/traits (much abused, as is/was the title:Soeltan)

- Kangdjeng Kiai: prefix for weapon created by an expert smith who has attained the title Pangeran (prince)

- Kiai: prefix for weapon created by an expert smith (more commonly used after the advent of Islam)

Ki: prefix to denote respect for age of the weapon, but has come to be interchangeable with 'Kiai'

- Si: prefix for any weapon to indicate familiarity/fondness for it (gender-neutral)

- Ni/Nji/Njai: prefix if weapon is deemed 'female'

Best,

A. G. Maisey · 5th March 2011, 12:02 AM

Interesting take on this matter, Amuk Murugul.

Very interesting take.

But not quite as I understand it.

I will respond to Neo's query, but it will save a great many words if I know his cultural base before I respond.

Incidentally, I have been intending to mention this, and I do hope you will accept my comment in the spirit of mutual cooperation in which it is tendered.

Over perhaps the last six months, several people have contacted me privately to request explanation of the spellings that you use. These spellings have not been in general usage in Indonesia since the early 1970's --- I think it was 1972 when they were abandoned officially --- and as a consequence when younger non-Indonesian people access a dictionary to try to understand words foreign to them, they become completely confused.

Would it be possible for you to use current spellings when you write your posts?

Amuk Murugul · 5th March 2011, 12:45 AM

Quote:

Originally Posted by A. G. Maisey

..... Would it be possible for you to use current spellings when you write your posts?

Hullo Alan,

No offence taken.

If it makes things easier, I'm only too glad to oblige ( just requires a bit of effort rather than reflex).

BTW ..... JFYI ..... I have to say that I'm VERY Old School. I was not born Indonesian nor am I one now. So Ejaan Baru Bhs Indo means nothing to me.
You are wizened enough to perhaps remember when one was answered with " ..... dampal sampean kaulaan ..... ".

Best,

David · 5th March 2011, 12:48 AM

Quote:

Originally Posted by Amuk Murugul

- Sang: prefix for weapon created by an expert smith (goeroe teupa/poe/mpoe/empoe) as a mark of respect/veneration (seldom used after the advent of Islam c.1100)

This seems just a wee bit early for Islam taking hold in Jawa.

A. G. Maisey · 5th March 2011, 01:50 AM

Thank you Amuk Murugul.

Yes, I am somewhat wizened, I was born in 1941, but I learnt both Indonesian and Javanese as an adult, and this exercise began in the 1960's. I regret to advise that in the circles in which I move, I do not very often hear Javanese as it was, and I guess still is, spoken to people of standing, more often I get rough colloquial ngoko thrown at me.

Neo · 5th March 2011, 04:21 AM

Thanks for the replies, everyone.
Mr. Maisey: I am an Indonesian who is more familiar with the EYD (newer) spelling, though I can definitely discern the older spelling when I see it. My Javanese is marginal (if any) and I am new to the keris world.
Amuk Murugul:

Quote:

Kangdjeng Kiai: prefix for weapon created by an expert smith who has attained the title Pangeran (prince)

Interesting. This may explain why Mr No Title had no Kanjeng Kiai despite the overall comparable physical look.

A. G. Maisey · 5th March 2011, 07:13 AM

Thank you for your response to my enquiry, Neo.

Yes, as an Indonesian I have no doubt that you would have no difficulty with the old spellings, however, for a European, or for a native English speaker, who only has access to dictionaries using the current spellings, words spelt in the old way can appear totally incomprehensible.

In the 14th century Javanese work Nawanatya there is a passage that reads:-

“The criss, a token of manfulness, has its place at the front”

the writer is telling of the progress of a king.

At that time and in that place the keris was regarded as a token of the male, and this has continued until the present day. Thus, when we think of the keris it is a useful, and a valid exercise, to think of the keris in terms of it being male. Some people will take this one step further and think of it as being a male entity, rather than a male token.

Within Karaton society, when a man is to be honoured, he is very often given a title.

It is exactly the same with a keris or other revered pusaka, and the same titles are used.

The title Kyai is the most commonly used, and it appears to be acceptable for this title to be given by any person to a keris of which he has custody, and for which, for one reason or another, he has great respect.
This word occurs in Old Javanese as "kyayi" and in Old Javanese it is an indicator of respect.

The title Kangjeng is held by many people to be one that can only be given to a keris, if the person who gives the title has the authority to give the same title to a man. However, this now seems to be a tradition of the past, as I know a number of people who lack the authority to give the title "Kangjeng" to a man, but who have not hesitated to give this title to one or more of their keris. Perhaps this is evidence that the dictum of "every man's home is his castle" has taken root in modern Jawa --- in spite of the powers of the local Pak R.T., R.K., and Lurah.

Where "Kangjeng" is used, it is most often used in conjunction with "Kyai", thus "Kangjeng Kyai ------ ".

The word "kangjeng" is a royal title, or part of a royal title, thus you could have " kandjeng gusti", or "kandjeng ratu".

The word "ageng" simply means "big", it is krama, and by application can indicate importance or dominance. It is a descriptor, rather than an honorific. I cannot recall it as a part of any Javanese royal title, but it does occur within personal naming conventions.

The honorific "sang" can be understood in exactly the same way as if the word were being applied to a person, rather than a keris, in other words as an indicator of respect. This word appears in Old Javanese, where it seems to have been used exclusively in relation to people as an indicator of respect. Its use in relation to pusakas appears to have occurred during the period of development of Modern Javanese. "Sang" is not a title, it is an indicator of respect, an honorific that can be used for respected people or things. As you would understand, "sang" can also be used in a sarcastic fashion, and it is not unknown for this to also occur when used in relation to a keris.

The honorific "Nyai" can be understood as it would be for a woman, that is, as a token of respect for an older woman, thus, as a token of respect for an older keris. One would only expect this to be used in relation to a keris that definitely had a female presence, for instance, with a patrem.

The giving of the title "Kangjeng", and "Kyai" is not necessarily rooted in the making of the keris by any maker, noted, or otherwise.

The title is given because the custodian has respect for the keris and wishes to honour it. He may possibly have respect for it because it is unquestionably attributable to Kinom or some other noted maker, but he may also have respect for it because he holds a belief that it has brought him good fortune in one way or another, or has protected him or his property.

What I have written above about the reason for giving a title to a keris is directly from Empu Suparman Supowijoyo. All this explanation came from him. It is not my opinion, nor is it the result of diverse research, it is all from the same source.

Regarding Islam in Jawa.

In the mid-15th century, Sunan Ampel, who was a nephew of the ruler of Majapahit, began to spread Islam in the area of Surabaya.This was tolerated by Kertawijaya, but he was murdered by Rajasawardhana who opposed Islam. In 1478 the Kingdom of Demak (Islam) was founded by a son of Kertawijaya, from one of his wives who was Chinese, this son was Raden Patah. Cirebon was also founded around this time.

Fast forward to 1527, and Demak takes advantage of the implosion of Majapahit and wipes out the remainders of the old Majapahit kingdom at Kediri. With this, and the subsequent taking of Pajajaran, Demak becomes the dominant power in Jawa.

We can date the beginnings of Islamic dominance in Jawa from the 1420's.

4th March 2011, 11:35 AM	#1
Neo Member Join Date: Oct 2009 Posts: 59	Javanese keris titles - when and how are they bestowed? I am interested in learning about history and designation of the various titles of kerises (and pusakas in general): Sang, Kanjeng Kyai Ageng, Kanjeng Kyai, Kyai, and Nyai. My perception is that the titles goes from higher to lower in the above order - feel free to correct me if you think otherwise. A respectable collector was kind enough to show me his kerises that come from the same batch from Keraton Solo. There are a couple with "Kanjeng Kyahi" and there is one without any title. Everyone present there concured that the one without the "Kanjeng Kyai" was actually no inferior from the quality perspective. "Mr. No Title" seemed to be just as old as the other ones. I'm kind of shy to mention the word "tangguh" here, but from the tangguh perspective most of them would be Kediri, including the Mr. No-Title. It even has better iron (hurap lumer) and dapur execution. None of the kerises we evaluated had any kinatah. Any explanation as to how titles are bestowed on keraton kerises? Merit, perceived power, quality, or design? Also, I learn about the existence of "Sang" kerises from books that allegedly cite from old literatures. However, when reading literatures about kraton collections, they hardly mention any "Sang", mostly are "Kanjeng Kyai Ageng". Any opinion?

4th March 2011, 01:05 PM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 6,893	Neo, may I enquire as to your ethnic background? Do you speak and understand Javanese? Indonesian?

5th March 2011, 12:02 AM	#4
A. G. Maisey Member Join Date: May 2006 Posts: 6,893	Interesting take on this matter, Amuk Murugul. Very interesting take. But not quite as I understand it. I will respond to Neo's query, but it will save a great many words if I know his cultural base before I respond. Incidentally, I have been intending to mention this, and I do hope you will accept my comment in the spirit of mutual cooperation in which it is tendered. Over perhaps the last six months, several people have contacted me privately to request explanation of the spellings that you use. These spellings have not been in general usage in Indonesia since the early 1970's --- I think it was 1972 when they were abandoned officially --- and as a consequence when younger non-Indonesian people access a dictionary to try to understand words foreign to them, they become completely confused. Would it be possible for you to use current spellings when you write your posts?

5th March 2011, 01:50 AM	#7
A. G. Maisey Member Join Date: May 2006 Posts: 6,893	Thank you Amuk Murugul. Yes, I am somewhat wizened, I was born in 1941, but I learnt both Indonesian and Javanese as an adult, and this exercise began in the 1960's. I regret to advise that in the circles in which I move, I do not very often hear Javanese as it was, and I guess still is, spoken to people of standing, more often I get rough colloquial ngoko thrown at me.

5th March 2011, 07:13 AM	#9
A. G. Maisey Member Join Date: May 2006 Posts: 6,893	Thank you for your response to my enquiry, Neo. Yes, as an Indonesian I have no doubt that you would have no difficulty with the old spellings, however, for a European, or for a native English speaker, who only has access to dictionaries using the current spellings, words spelt in the old way can appear totally incomprehensible. In the 14th century Javanese work Nawanatya there is a passage that reads:- “The criss, a token of manfulness, has its place at the front” the writer is telling of the progress of a king. At that time and in that place the keris was regarded as a token of the male, and this has continued until the present day. Thus, when we think of the keris it is a useful, and a valid exercise, to think of the keris in terms of it being male. Some people will take this one step further and think of it as being a male entity, rather than a male token. Within Karaton society, when a man is to be honoured, he is very often given a title. It is exactly the same with a keris or other revered pusaka, and the same titles are used. The title Kyai is the most commonly used, and it appears to be acceptable for this title to be given by any person to a keris of which he has custody, and for which, for one reason or another, he has great respect. This word occurs in Old Javanese as "kyayi" and in Old Javanese it is an indicator of respect. The title Kangjeng is held by many people to be one that can only be given to a keris, if the person who gives the title has the authority to give the same title to a man. However, this now seems to be a tradition of the past, as I know a number of people who lack the authority to give the title "Kangjeng" to a man, but who have not hesitated to give this title to one or more of their keris. Perhaps this is evidence that the dictum of "every man's home is his castle" has taken root in modern Jawa --- in spite of the powers of the local Pak R.T., R.K., and Lurah. Where "Kangjeng" is used, it is most often used in conjunction with "Kyai", thus "Kangjeng Kyai ------ ". The word "kangjeng" is a royal title, or part of a royal title, thus you could have " kandjeng gusti", or "kandjeng ratu". The word "ageng" simply means "big", it is krama, and by application can indicate importance or dominance. It is a descriptor, rather than an honorific. I cannot recall it as a part of any Javanese royal title, but it does occur within personal naming conventions. The honorific "sang" can be understood in exactly the same way as if the word were being applied to a person, rather than a keris, in other words as an indicator of respect. This word appears in Old Javanese, where it seems to have been used exclusively in relation to people as an indicator of respect. Its use in relation to pusakas appears to have occurred during the period of development of Modern Javanese. "Sang" is not a title, it is an indicator of respect, an honorific that can be used for respected people or things. As you would understand, "sang" can also be used in a sarcastic fashion, and it is not unknown for this to also occur when used in relation to a keris. The honorific "Nyai" can be understood as it would be for a woman, that is, as a token of respect for an older woman, thus, as a token of respect for an older keris. One would only expect this to be used in relation to a keris that definitely had a female presence, for instance, with a patrem. The giving of the title "Kangjeng", and "Kyai" is not necessarily rooted in the making of the keris by any maker, noted, or otherwise. The title is given because the custodian has respect for the keris and wishes to honour it. He may possibly have respect for it because it is unquestionably attributable to Kinom or some other noted maker, but he may also have respect for it because he holds a belief that it has brought him good fortune in one way or another, or has protected him or his property. What I have written above about the reason for giving a title to a keris is directly from Empu Suparman Supowijoyo. All this explanation came from him. It is not my opinion, nor is it the result of diverse research, it is all from the same source. Regarding Islam in Jawa. In the mid-15th century, Sunan Ampel, who was a nephew of the ruler of Majapahit, began to spread Islam in the area of Surabaya.This was tolerated by Kertawijaya, but he was murdered by Rajasawardhana who opposed Islam. In 1478 the Kingdom of Demak (Islam) was founded by a son of Kertawijaya, from one of his wives who was Chinese, this son was Raden Patah. Cirebon was also founded around this time. Fast forward to 1527, and Demak takes advantage of the implosion of Majapahit and wipes out the remainders of the old Majapahit kingdom at Kediri. With this, and the subsequent taking of Pajajaran, Demak becomes the dominant power in Jawa. We can date the beginnings of Islamic dominance in Jawa from the 1420's.