Review on Bali keris Pedang

David · 21st December 2022, 07:11 PM

Quote:

Originally Posted by SidJ

Mendak might be gold?

I did a little searching online, and this is part of the original IFICAH catalog description. So yes, they identify the metal used in the wewer as "gold" and the stones as glass.
And they dated the keris as possibly being as old as late 18th century in the catalog.
They also mention the sarung (not shown for some reason either in their catalog for the show or in the auction catalog) as being sesrengatan. I am a bit surprised that a sesrengatan sheath would be matched with a tapukan hilt. Anyone have an opinion on that.

Mendak Gold set with dark stone or glass cabochons.
Scabbard: not shown, mouthpiece elaborate sesrengatan form (javan. ladrangan), reserved for the spiritual and secular upper classes (brahmana, khsatrya).
Blade 18th or early 19th century, mount 20th century.
Blade 47.3 cm

A. G. Maisey · 21st December 2022, 08:29 PM

It seems that there is ongoing interest in just what sort of person might have originally had possession of this keris that Anthony now has.

So let us seriously address that question.

In (I believe) 1978 it was suggested to me by a Balinese Brahman that the waves in a keris blade mirrored the hierarchical status of the bearer of that keris, as expressed in the number of roofs on his family temple, and on his cremation tower (bade).

This number also relates to one of the deities of the Hindu Trinity:-

Siwa has 11 roofs, and a consecrated king is also entitled to 11 roofs on his personal family temple.

Brahma & Wisnu both have 9 roofs and and high ranking nobles --- ie, members of the Triwangsa:- Brahmana, K'satriya, Wesia --- are entitled to have between 5 roofs and 9 roofs on their family temples, the actual number of roofs depends upon "where they sit" in the hierarchy.

Lesser deities have between 1 roof and 3 roofs, and members of the Sudra caste are entitled to between 1 roof and 3 roofs on their family temples.

( I have been given several different interpretations of roof readings the one above seems to be the most popular, the second most popular appears to be:- royal family 11, high ranking nobles 7 & 9, lesser nobles 3 & 5, Sudra no roofs)

Now, to relate this to the keris we need to ignore the Islamic luk count which is presently in vogue and return to the method of count that counts only the actual waves in the blade, we forget all about the two nominal waves, one directly above the gandhik, and one at the tip of the blade on the same side of the blade as the gandhik:- the imaginary luk.

To count the true number of luk in the blade we begin the count directly above the wadidang and progress along the blade to complete the count on the same side as the wadidang. This method of count will produce a number that is 2 less than the Islamic count.

Thus, if we apply this method of count to Anthony's keris we have a luk count of 9.

A keris with 9 luk relates to Brahma and Wisnu, and thus to a member of the Brahmana, K'satriya and Wesia castes who occupies a high place in the social hierarchy.

If Anthony was told that this keris was one reserved for royalty then whoever told him that did in fact know that 11 is the number above which the luk in a legitimate Balinese keris cannot progress, but that person had reached the number of 11 by applying the illegitimate --- but popular --- Islamic count. When we apply the correct method of count that counts only true luk then we do come to a number (9) which is absolutely believable for a keris of this quality.

My previous posts on this were dictated by time, and in any case, I felt that it was not really necessary for me to provide a more or less complete explanation, because that explanation is already out there, and any serious student of the keris would, I am sure, already have read it.

SidJ · 21st December 2022, 08:45 PM

Do the 2 holes called Shiva eyes have any special meaning or significance?

A. G. Maisey · 21st December 2022, 08:54 PM

Sid, this is the first time I have heard that name for these piercings at the blade base, but I like it, it is most appropriate.

If we take the entire wilah as Meru : Siwa and the sogokan as Lingga : Siwa, then those piercings as the eyes of Siwa seem to fit right in.

A. G. Maisey · 21st December 2022, 08:49 PM

Incidentally:-

"Scabbard: not shown, mouthpiece elaborate sesrengatan form (javan. ladrangan), reserved for the spiritual and secular upper classes (brahmana, khsatrya)."

Current opinion in Bali seems to be that the sesrengatan wrongko form is the Balinese equivalent of the Javanese ladrangan, that is, the dress form that is correct wear for formal and official occasions.

I have never heard of it being the prerogative of Brahmana & K'satriya, additionally Neka's understanding seems to be the same as my own.

Anthony G. · 22nd December 2022, 02:00 AM

Quote:

Originally Posted by David

I did a little searching online, and this is part of the original IFICAH catalog description. So yes, they identify the metal used in the wewer as "gold" and the stones as glass.
And they dated the keris as possibly being as old as late 18th century in the catalog.
They also mention the sarung (not shown for some reason either in their catalog for the show or in the auction catalog) as being sesrengatan. I am a bit surprised that a sesrengatan sheath would be matched with a tapukan hilt. Anyone have an opinion on that.

Mendak Gold set with dark stone or glass cabochons.
Scabbard: not shown, mouthpiece elaborate sesrengatan form (javan. ladrangan), reserved for the spiritual and secular upper classes (brahmana, khsatrya).
Blade 18th or early 19th century, mount 20th century.
Blade 47.3 cm

Thanks David. Wow, i have strike 'gold'.

21st December 2022, 08:29 PM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 7,059	It seems that there is ongoing interest in just what sort of person might have originally had possession of this keris that Anthony now has. So let us seriously address that question. In (I believe) 1978 it was suggested to me by a Balinese Brahman that the waves in a keris blade mirrored the hierarchical status of the bearer of that keris, as expressed in the number of roofs on his family temple, and on his cremation tower (bade). This number also relates to one of the deities of the Hindu Trinity:- Siwa has 11 roofs, and a consecrated king is also entitled to 11 roofs on his personal family temple. Brahma & Wisnu both have 9 roofs and and high ranking nobles --- ie, members of the Triwangsa:- Brahmana, K'satriya, Wesia --- are entitled to have between 5 roofs and 9 roofs on their family temples, the actual number of roofs depends upon "where they sit" in the hierarchy. Lesser deities have between 1 roof and 3 roofs, and members of the Sudra caste are entitled to between 1 roof and 3 roofs on their family temples. ( I have been given several different interpretations of roof readings the one above seems to be the most popular, the second most popular appears to be:- royal family 11, high ranking nobles 7 & 9, lesser nobles 3 & 5, Sudra no roofs) Now, to relate this to the keris we need to ignore the Islamic luk count which is presently in vogue and return to the method of count that counts only the actual waves in the blade, we forget all about the two nominal waves, one directly above the gandhik, and one at the tip of the blade on the same side of the blade as the gandhik:- the imaginary luk. To count the true number of luk in the blade we begin the count directly above the wadidang and progress along the blade to complete the count on the same side as the wadidang. This method of count will produce a number that is 2 less than the Islamic count. Thus, if we apply this method of count to Anthony's keris we have a luk count of 9. A keris with 9 luk relates to Brahma and Wisnu, and thus to a member of the Brahmana, K'satriya and Wesia castes who occupies a high place in the social hierarchy. If Anthony was told that this keris was one reserved for royalty then whoever told him that did in fact know that 11 is the number above which the luk in a legitimate Balinese keris cannot progress, but that person had reached the number of 11 by applying the illegitimate --- but popular --- Islamic count. When we apply the correct method of count that counts only true luk then we do come to a number (9) which is absolutely believable for a keris of this quality. My previous posts on this were dictated by time, and in any case, I felt that it was not really necessary for me to provide a more or less complete explanation, because that explanation is already out there, and any serious student of the keris would, I am sure, already have read it.

21st December 2022, 08:45 PM	#3
SidJ Member Join Date: Apr 2020 Posts: 222	Do the 2 holes called Shiva eyes have any special meaning or significance?

21st December 2022, 08:54 PM	#4
A. G. Maisey Member Join Date: May 2006 Posts: 7,059	Sid, this is the first time I have heard that name for these piercings at the blade base, but I like it, it is most appropriate. If we take the entire wilah as Meru : Siwa and the sogokan as Lingga : Siwa, then those piercings as the eyes of Siwa seem to fit right in.

21st December 2022, 08:49 PM	#5
A. G. Maisey Member Join Date: May 2006 Posts: 7,059	Incidentally:- "Scabbard: not shown, mouthpiece elaborate sesrengatan form (javan. ladrangan), reserved for the spiritual and secular upper classes (brahmana, khsatrya)." Current opinion in Bali seems to be that the sesrengatan wrongko form is the Balinese equivalent of the Javanese ladrangan, that is, the dress form that is correct wear for formal and official occasions. I have never heard of it being the prerogative of Brahmana & K'satriya, additionally Neka's understanding seems to be the same as my own.