SOLO KRATON KERIS AUCTIONED / GIFT FROM JAVANESE ROYALS TO DUTCH BANKER

kino · 13th August 2016, 05:03 PM

Quote:

Originally Posted by A. G. Maisey

A keris can, and does, sometimes lose its gonjo often for culturally related reasons.

What are the cultural reasons that a keris would loose it's gonjo?

A keris that is forged without a separate gonjo, what completes the blade, a scabbard?

A. G. Maisey · 14th August 2016, 12:42 AM

The most usual reason that a keris will lose its gonjo is in the case where an heirloom keris needs to be passed to more than one person. In such a case, the original gonjo is incorporated into the body of a new keris.

Usually only one new keris is made, but I have heard of a gonjo being incorporated into more than one new keris. In such a case the whole gonjo is incorporated into a single base forging which is then split into two or more forgings to to make the number of new keris required. The heirloom keris receives a new gonjo.

Then there is the situation where a keris needs to have its geometry altered to prioritise a dress requirement.

A gonjo that has been damaged either by accident or by time will commonly be replaced, this is regarded as keris maintenance. To many people the keris is a living entity, it needs to be taken care of as is any living entity.

Many, if not most, instances where a kinatah motif was awarded involved the making of a new gonjo.

Sultan Agung decreed that nobody in his realm could wear a keris with a pamor gonjo. All existing keris at that time needed to have a new gonjo fitted.

When we think about the keris, we need to think of it in terms that can relate to a man. A man can legitimately have many women, many wives. A woman can legitimately have only one man, one husband. From the man's perspective, the woman is replaceable, but if a woman is replaced, then her replacement needs to be in harmony with her husband, if she is not, the man gets rid of her.

Javanese symbolism is multi symbolism:- the same thing can be interpreted in many ways, depending on context.

Thus the keris is symbolic of the man, the family, the kin group, the ancestors, the community, the Kingdom, the Ruler, the Gunungan, the Meru and of Siwa.

The wilah is purely masculine and is the keris, but when paired with the gonjo and considered as such it becomes the keris as symbolic of the human situation where the symbolism has moved from singularity to duality, that is, not only the masculine singular, but the complete foundation stone of society:- man + woman, one cannot exist without the other.

However, even when the wilah is paired with the gonjo, it requires a warangka (wrongko, scabbard) in order to fully symbolise the other societally based things, because the nature of the warangka is feminine and family and community require both male and female to produce family. This is not to say that the wilah + gonjo cannot fulfil the symbolic roles associated with family and community, but when coupled with the warangka that symbolism is strengthened.

In its role as symbolic of the Gunungan, the Meru, and of Siwa, the wilah can fulfil this role without the inclusion of the warangka.

So, when we think of the keris, the one component that is indispensable is the wilah, if we add the gonjo we gain a little more, if we add the warangka we gain more again.

Where a wilah has been made in such a way that the gonjo is forged as a part of the blade what we are looking at is the permanent unification of male and female.

Some symbolism associated with the keris was present from the time that the Keris Buda appeared, other symbolism has developed over time. The important thing to be aware of is that the keris is a culturally powerful icon that is loaded with symbolism, and we cannot begin to understand that icon unless we take the symbolism into account.

kino · 16th August 2016, 01:32 AM

Thanks so much for the datum, it's very interesting and complex.
I've read it several times and found that there is a lot to digest in those paragraphs. Reading it leads to more questions....

It is a "pretty deep rabbit hole".

A. G. Maisey · 16th August 2016, 07:59 AM

Its not really all that difficult, but it does require the learning of a new way to think and the adoption of a set of standards that are not common in most 21st century societies.

asomotif · 17th August 2016, 04:55 PM

Quote:

Originally Posted by A. G. Maisey

Its not really all that difficult, but it does require the learning of a new way to think and the adoption of a set of standards that are not common in most 21st century societies.

The gonjo on this particular keris, is it a good replacement ?

I am still searching for opinions on how royal this keris might be.

Best regards,
Willem

David · 17th August 2016, 08:05 PM

Quote:

Originally Posted by asomotif

I am still searching for opinions on how royal this keris might be.

Willem, i am not sure exactly what you mean by this. Perhaps you need to define the term "royal" in your expectation for a more specific answer. As Alan has already state, he has personally examined some rather ordinary keris in the Kraton storeroom. Is that your standard for what a "Royal" keris is? If so and you are still trying to determine if this keris is a "royal" keris then i suppose that it does seem possible that it could be. However, stories of origins, even when held sincerely by families for long periods of time, are not always rooted in reality. The story told about this keris may or may not be accurate and must be taken with a grain of salt at best. Supposedly (according to the seller's website) this story was relayed by the granddaughter of the banker. He doesn't say exactly when the prince's family supposedly gifted this to the banker, but if the selut is indeed no older than the 1970s as Alan suggests that places this "gift" in the modern era.The "crest" on the back of the pendok is not any recognizable "royal" crest. So that is not a strong indicator that this keris actually did come from anyone in the royal family. Still, i must question, is a keris that is gifted to another by a member of the royal family to a commoner considered to be a "Royal" keris? I am not suggesting an answer, merely posing the question.
However, if by "Royal" you are speaking of a keris that might be personally owned and carried by a member of the royal family i strongly suspect that this is not an example of that. I do realize that the internet is filled with false information, but i did manage to find this example of a Keris Nagasapto supposedly made for Pakubuwono VII (seventh Susuhunan from 1830 to 1858). Personally, when i think of what a "Royal" keris is i think about keris that have been carried by members of the royal family, not just gifted to commoners or held in storage by the Kraton for one reason or another. Others may have a different standard.

A. G. Maisey · 17th August 2016, 11:19 PM

Willem, the gonjo on this keris is a barely acceptable replacement, the keris itself is very ordinary.

If the story is true, it may be able to be considered to be a royal gift.

But this raises the question of royalty in Central Jawa.

Javanese rulers had more than one official wife, and many unofficial wives (selir). My housekeeper of many years claimed descent from one such unofficial wife of Pakubuwono X.

Pakubuwono XII (1925 -- 2004) had six wives, and from these six wives he had 15 sons and 20 daughters. He also had an unknown number of selir and an unknown number of children from these selir.

Over the years I have known many people who can claim royal descent --- taxi drivers, shop assistants, factory workers, office workers, accountants, a physician.

There is nothing at all special about being able to claim royal descent, unless one is accepted as an active part of the hierarchy of the Keraton. The minor children pretty much don't bother, and simply get on with their lives.

This keris may or may not be a gift from one such person. It may or may not be a gift from the Susuhunan of Surakarta himself, but whoever gifted it, it remains a very, very ordinary keris.

EDIT

Willem, I've just read through this thread from the beginning.

I believe you already have a very clear answer on the "royalty" thing, given on more than one occasion, and by more than one person.

17th August 2016, 11:19 PM	#7
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	Willem, the gonjo on this keris is a barely acceptable replacement, the keris itself is very ordinary. If the story is true, it may be able to be considered to be a royal gift. But this raises the question of royalty in Central Jawa. Javanese rulers had more than one official wife, and many unofficial wives (selir). My housekeeper of many years claimed descent from one such unofficial wife of Pakubuwono X. Pakubuwono XII (1925 -- 2004) had six wives, and from these six wives he had 15 sons and 20 daughters. He also had an unknown number of selir and an unknown number of children from these selir. Over the years I have known many people who can claim royal descent --- taxi drivers, shop assistants, factory workers, office workers, accountants, a physician. There is nothing at all special about being able to claim royal descent, unless one is accepted as an active part of the hierarchy of the Keraton. The minor children pretty much don't bother, and simply get on with their lives. This keris may or may not be a gift from one such person. It may or may not be a gift from the Susuhunan of Surakarta himself, but whoever gifted it, it remains a very, very ordinary keris. EDIT Willem, I've just read through this thread from the beginning. I believe you already have a very clear answer on the "royalty" thing, given on more than one occasion, and by more than one person. Last edited by A. G. Maisey; 18th August 2016 at 12:04 AM.

14th August 2016, 12:42 AM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	The most usual reason that a keris will lose its gonjo is in the case where an heirloom keris needs to be passed to more than one person. In such a case, the original gonjo is incorporated into the body of a new keris. Usually only one new keris is made, but I have heard of a gonjo being incorporated into more than one new keris. In such a case the whole gonjo is incorporated into a single base forging which is then split into two or more forgings to to make the number of new keris required. The heirloom keris receives a new gonjo. Then there is the situation where a keris needs to have its geometry altered to prioritise a dress requirement. A gonjo that has been damaged either by accident or by time will commonly be replaced, this is regarded as keris maintenance. To many people the keris is a living entity, it needs to be taken care of as is any living entity. Many, if not most, instances where a kinatah motif was awarded involved the making of a new gonjo. Sultan Agung decreed that nobody in his realm could wear a keris with a pamor gonjo. All existing keris at that time needed to have a new gonjo fitted. When we think about the keris, we need to think of it in terms that can relate to a man. A man can legitimately have many women, many wives. A woman can legitimately have only one man, one husband. From the man's perspective, the woman is replaceable, but if a woman is replaced, then her replacement needs to be in harmony with her husband, if she is not, the man gets rid of her. Javanese symbolism is multi symbolism:- the same thing can be interpreted in many ways, depending on context. Thus the keris is symbolic of the man, the family, the kin group, the ancestors, the community, the Kingdom, the Ruler, the Gunungan, the Meru and of Siwa. The wilah is purely masculine and is the keris, but when paired with the gonjo and considered as such it becomes the keris as symbolic of the human situation where the symbolism has moved from singularity to duality, that is, not only the masculine singular, but the complete foundation stone of society:- man + woman, one cannot exist without the other. However, even when the wilah is paired with the gonjo, it requires a warangka (wrongko, scabbard) in order to fully symbolise the other societally based things, because the nature of the warangka is feminine and family and community require both male and female to produce family. This is not to say that the wilah + gonjo cannot fulfil the symbolic roles associated with family and community, but when coupled with the warangka that symbolism is strengthened. In its role as symbolic of the Gunungan, the Meru, and of Siwa, the wilah can fulfil this role without the inclusion of the warangka. So, when we think of the keris, the one component that is indispensable is the wilah, if we add the gonjo we gain a little more, if we add the warangka we gain more again. Where a wilah has been made in such a way that the gonjo is forged as a part of the blade what we are looking at is the permanent unification of male and female. Some symbolism associated with the keris was present from the time that the Keris Buda appeared, other symbolism has developed over time. The important thing to be aware of is that the keris is a culturally powerful icon that is loaded with symbolism, and we cannot begin to understand that icon unless we take the symbolism into account.

16th August 2016, 01:32 AM	#3
kino Member Join Date: Dec 2004 Posts: 1,018	Thanks so much for the datum, it's very interesting and complex. I've read it several times and found that there is a lot to digest in those paragraphs. Reading it leads to more questions.... It is a "pretty deep rabbit hole".

16th August 2016, 07:59 AM	#4
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	Its not really all that difficult, but it does require the learning of a new way to think and the adoption of a set of standards that are not common in most 21st century societies.