Keris from Garut with Quranic inscriptions

A. G. Maisey · 19th July 2021, 01:55 AM

Possibly so Gustav, possibly so, but "common knowledge" does not always penetrate the perimeters of separated, or even merging, circles. Still, since there are only three characters in this little story one would hardly need to be particularly bright to guess who the little fellow is standing to Durga's left. I'm pleased that so many people must agree with my guess.

The links you have supplied are a nice addition, I'm sure they could be of use to anybody who wished to expand their knowledge of this matter. Neither of these authors seem to disagree much with my own understanding of these matters, but I do feel that Weiss is perhaps repeating information gathered from a lay source. Many people in Bali will merge Durga, Calon Arang & Rangda into one character, but in my experience this common understanding is not always shared by all people from the higher levels of society.

All these folk stories have a multitude of variation, I sometimes think that every person has his or her own personal version of every story, or more realistically, versions, because depending on an individual's emotional state on any given day, one can hear differing versions of the same story that emphasise either positive or negative aspects. Variation in the story, then leads to variation in understanding, particularly by a person from outside of Balinese society.

A. G. Maisey · 19th July 2021, 01:58 AM

The third foto of Durga that David has shown us is a statue from Candi Jawi, located in the village of Candi Wates, about 40km from Surabaya in East Jawa.

Candi Jawi was built by Kertanegara, the last ruler of Singasari, who died in 1292. It is mentioned in the Nagarakertagama. Candi Jawi is a Hindu-Buddhist candi, rather than pure Hindu.

This statue of Durga is now in the Mpu Tantular Museum in Surabaya.

From the perspective of keris study, the kadgo in the form of a Keris Buda, or proto-keris, provides guidance as to keris form and method of use at this time.

Here is a foto of the Durga kadgo that I took a few years ago.

Gustav · 19th July 2021, 10:23 PM

In Balinese Barong play Rangda carries a white cloth, Kekudung, or in high Balinese, Kekereh (spelling according to Fred Eiseman Jr.). By putting it over her face she becomes invisible. Barong also has such a cloth.

Of course Rangda from Barong play has exactly as much to do with Wadon hilt as the real life person Queen Mahendradatta (or more precisely, Gunapriyadharmapatni) with Calon Arang.

But there could be one link, and that is tantric rites indeed. The other case, where a persons face is covered, is the "Giant from Pejeng", Bali, and the Chatuhkaya from the same place. Both depict abstract masks instead of faces, on giants statue the masks fastening with ribbons is clearly discernible. Both pieces depict demonic figures, Bernet Kempers calls the Giant Bhairava (Bhima is also proposed as possibility, he notes there are several Bhimas - the hero from Mahabharata, Bhima as semi-divine figure, redeemer and initiator into certain mystic circles, and Bhima as one of the eight manifestations of Siva, with terrifying appearance - with preference for the last one) and writes "The Giant and his companions seem part of Siva's spiritual ambiance, suggestive of certain mystic rituals which apparently took place in the Pejeng region. ( A rakshasa figure in Pura Pegulingan, Pejeng, carries an inscribed shield. According to K. C. Crucq the characters reveal the rakshasas name: dha(h ma) dasara, "the honorable Boozer")." In his book "Ancient Indonesia Art" he depicts also a Kala head from East Java with a similar feature partly covering the face.

After the conquest of Bali in 1343, according to Nagarakrtagama, supervisors from Java are sent. There are nine Buddhist domains. "Eight are kept by Bajradharas (vajra-bearers), or tantrists. Only one was cared for by "observers of the vinaya (disciplinary regulations)", people apparently following earlier regulations." (Bernet Kempers)

It seems to me, one crucial element of Wadon hilt is, that it itself is an embodiment of idea of transformation. The women's figure (which fits the Indian iconography of a widow with unadorned arms and ancles, more or less exposed more or less hanging breasts) is in a shift between a very realistic depiction and a planar hilt, where sometimes only head and arms, marked as lines, are still discernible.

The figure becomes invisible indeed.

David · 20th July 2021, 05:01 PM

Thank you Gustav and Alan for very interesting contribution to this subject.

A. G. Maisey · 20th July 2021, 11:07 PM

Thank you David.

I have given serious consideration to continuing this discussion, there is more than a little content in some posts that should be clarified, however, this clarification cannot be provided in the absence of lengthy text dealing with matters that are so far off topic that they could not be justified.

As I have already stated, I am not yet in a position where I can put forward any defensible opinions in respect of the true character represented by this female hilt style.

The only thing of which I am relatively certain is that the term "Veiled Durga", or its equivalent in any language native to Indonesia, did not originate anywhere in either Jawa or Bali.

David · 21st July 2021, 10:45 PM

Thanks Alan. Yes, i have to say i have been equally intrigued with this hilt form for sometime, as i think you know. It is certainly one of the most enigmatic keris hilt forms i have ever encountered, but i have always questioned the Durga identification and it does seem to me to be one that has been fostered mostly by Western writers and collectors. I will not dismiss it out of hand, but still have never been shown significant evidence to fully support it.

A. G. Maisey · 22nd July 2021, 12:45 AM

Yeah, it is a problem, but maybe, for me, it would not be a problem except that I have never heard a name that equates to "Veiled Durga" in Bahasa Indonesia, Javanese, or Balinese.

I'd be happy to accept the carvers' "Wadon" for the Javanese name, it can be logically explained in terms of Javanese understandings of the keris.

But then we have the "Balu Makabun" name that seems to be general in Bali, and that I have been assured by a close friend who happens to be recognised as a respected authority on both the keris and Indonesian art & culture in general, that the current generally accepted name for this hilt style is the BM term.

I think he's right.

I think the Javanese Wadon is correct insofar as Jawa of the last 100 years or so is concerned. Maybe not absolutely correct, but correct in limited terms.

I think the "Veiled Durga" is a complete invention of somebody who was not a part of Indonesian society.

Currently all I have is a folder of notes that is not much more than a collection of ideas, some good ideas, more bad ideas.

From my perspective, a big hurdle in this matter is the varying and often erroneous understanding of the characters that I currently see as major contenders for the character whose face we cannot see.

I don't like pulling opinions out of thin air, so until I can come up with something supportable, I'm just going to let this whole thing go back to sleep again.

19th July 2021, 01:58 AM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	The third foto of Durga that David has shown us is a statue from Candi Jawi, located in the village of Candi Wates, about 40km from Surabaya in East Jawa. Candi Jawi was built by Kertanegara, the last ruler of Singasari, who died in 1292. It is mentioned in the Nagarakertagama. Candi Jawi is a Hindu-Buddhist candi, rather than pure Hindu. This statue of Durga is now in the Mpu Tantular Museum in Surabaya. From the perspective of keris study, the kadgo in the form of a Keris Buda, or proto-keris, provides guidance as to keris form and method of use at this time. Here is a foto of the Durga kadgo that I took a few years ago. Attached Images

19th July 2021, 10:23 PM	#3
Gustav Member Join Date: Jun 2009 Posts: 1,273	In Balinese Barong play Rangda carries a white cloth, Kekudung, or in high Balinese, Kekereh (spelling according to Fred Eiseman Jr.). By putting it over her face she becomes invisible. Barong also has such a cloth. Of course Rangda from Barong play has exactly as much to do with Wadon hilt as the real life person Queen Mahendradatta (or more precisely, Gunapriyadharmapatni) with Calon Arang. But there could be one link, and that is tantric rites indeed. The other case, where a persons face is covered, is the "Giant from Pejeng", Bali, and the Chatuhkaya from the same place. Both depict abstract masks instead of faces, on giants statue the masks fastening with ribbons is clearly discernible. Both pieces depict demonic figures, Bernet Kempers calls the Giant Bhairava (Bhima is also proposed as possibility, he notes there are several Bhimas - the hero from Mahabharata, Bhima as semi-divine figure, redeemer and initiator into certain mystic circles, and Bhima as one of the eight manifestations of Siva, with terrifying appearance - with preference for the last one) and writes "The Giant and his companions seem part of Siva's spiritual ambiance, suggestive of certain mystic rituals which apparently took place in the Pejeng region. ( A rakshasa figure in Pura Pegulingan, Pejeng, carries an inscribed shield. According to K. C. Crucq the characters reveal the rakshasas name: dha(h ma) dasara, "the honorable Boozer")." In his book "Ancient Indonesia Art" he depicts also a Kala head from East Java with a similar feature partly covering the face. After the conquest of Bali in 1343, according to Nagarakrtagama, supervisors from Java are sent. There are nine Buddhist domains. "Eight are kept by Bajradharas (vajra-bearers), or tantrists. Only one was cared for by "observers of the vinaya (disciplinary regulations)", people apparently following earlier regulations." (Bernet Kempers) It seems to me, one crucial element of Wadon hilt is, that it itself is an embodiment of idea of transformation. The women's figure (which fits the Indian iconography of a widow with unadorned arms and ancles, more or less exposed more or less hanging breasts) is in a shift between a very realistic depiction and a planar hilt, where sometimes only head and arms, marked as lines, are still discernible. The figure becomes invisible indeed. Last edited by Gustav; 20th July 2021 at 10:15 AM.

19th July 2021, 01:55 AM	#1
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	Possibly so Gustav, possibly so, but "common knowledge" does not always penetrate the perimeters of separated, or even merging, circles. Still, since there are only three characters in this little story one would hardly need to be particularly bright to guess who the little fellow is standing to Durga's left. I'm pleased that so many people must agree with my guess. The links you have supplied are a nice addition, I'm sure they could be of use to anybody who wished to expand their knowledge of this matter. Neither of these authors seem to disagree much with my own understanding of these matters, but I do feel that Weiss is perhaps repeating information gathered from a lay source. Many people in Bali will merge Durga, Calon Arang & Rangda into one character, but in my experience this common understanding is not always shared by all people from the higher levels of society. All these folk stories have a multitude of variation, I sometimes think that every person has his or her own personal version of every story, or more realistically, versions, because depending on an individual's emotional state on any given day, one can hear differing versions of the same story that emphasise either positive or negative aspects. Variation in the story, then leads to variation in understanding, particularly by a person from outside of Balinese society.

20th July 2021, 05:01 PM	#4
David Keris forum moderator Join Date: Aug 2006 Location: Nova Scotia Posts: 7,211	Thank you Gustav and Alan for very interesting contribution to this subject.

20th July 2021, 11:07 PM	#5
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	Thank you David. I have given serious consideration to continuing this discussion, there is more than a little content in some posts that should be clarified, however, this clarification cannot be provided in the absence of lengthy text dealing with matters that are so far off topic that they could not be justified. As I have already stated, I am not yet in a position where I can put forward any defensible opinions in respect of the true character represented by this female hilt style. The only thing of which I am relatively certain is that the term "Veiled Durga", or its equivalent in any language native to Indonesia, did not originate anywhere in either Jawa or Bali.

21st July 2021, 10:45 PM	#6
David Keris forum moderator Join Date: Aug 2006 Location: Nova Scotia Posts: 7,211	Thanks Alan. Yes, i have to say i have been equally intrigued with this hilt form for sometime, as i think you know. It is certainly one of the most enigmatic keris hilt forms i have ever encountered, but i have always questioned the Durga identification and it does seem to me to be one that has been fostered mostly by Western writers and collectors. I will not dismiss it out of hand, but still have never been shown significant evidence to fully support it.

22nd July 2021, 12:45 AM	#7
A. G. Maisey Member Join Date: May 2006 Posts: 6,989	Yeah, it is a problem, but maybe, for me, it would not be a problem except that I have never heard a name that equates to "Veiled Durga" in Bahasa Indonesia, Javanese, or Balinese. I'd be happy to accept the carvers' "Wadon" for the Javanese name, it can be logically explained in terms of Javanese understandings of the keris. But then we have the "Balu Makabun" name that seems to be general in Bali, and that I have been assured by a close friend who happens to be recognised as a respected authority on both the keris and Indonesian art & culture in general, that the current generally accepted name for this hilt style is the BM term. I think he's right. I think the Javanese Wadon is correct insofar as Jawa of the last 100 years or so is concerned. Maybe not absolutely correct, but correct in limited terms. I think the "Veiled Durga" is a complete invention of somebody who was not a part of Indonesian society. Currently all I have is a folder of notes that is not much more than a collection of ideas, some good ideas, more bad ideas. From my perspective, a big hurdle in this matter is the varying and often erroneous understanding of the characters that I currently see as major contenders for the character whose face we cannot see. I don't like pulling opinions out of thin air, so until I can come up with something supportable, I'm just going to let this whole thing go back to sleep again.