Thank you very much for your further comments Pak Daud, I much appreciate your interest & involvement in our discussion. I am not aware of Pak Kuntadi's work, I have found that this paper is published online with "scribd", I am not a subscriber to "scribd", and I have no intention of becoming one. I would like to read Pak Kuntadi's paper but I will not provide my bank details to do so.
Just a few points I will mention:-
Banyumas is in South-Western Central Jawa
The word "planar" refers to "planes" or flat surfaces, the Surakarta & Jogjakarta hilt styles have flat surfaces, so in English they can be referred to as "planar" hilts. The word "planar" has nothing at all to do with the selut.
In respect of this aphorism:-
"Curiga manjing warongko jumbuhing kawulo lan Gusti"
and the understanding that you have given:-
"Keris inserted to it's scabbard, is sybolizing harmony between mortal to his Supreme Being."
the meaning that you have provided is a rather new understanding, & it reflects the rise of Islam in Jawa. During the 1970's and continuing until perhaps, more or less the beginning of the 21st century, this little piece of wisdom was often understood as symbolic of the desired harmonious relationship between husband & wife, the keris having a male nature, & the wrongko having a female nature, it was often used in speeches at wedding receptions. In fact, it is probably still used in this "male:female" application, but it is a long time since I attended a Javanese wedding ceremony.
However, the nature of an aphorism is that it reduces a philosophical or moral teaching to a bite-sized chunk of wisdom, and the bite-sized chunk of wisdom that you have presented is a rather recent one, one that I feel might not have sprung to the minds of people such as Panembahan Hardjonegoro(Alm.) nor Empu Suparman Supowijoyo(Alm.) nor Pande Seni Keris (Empu) Pauzan Pusposukadgo(Alm.).
Of course, an aphorism can have multiple applications, and as societies change, so can the ways in which the members of a society communicate with one another can also change.
In so far as the composition of the Javanese keris is concerned, in fact, the wilah (blade) is the keris, or more correctly, the Dhuwung (Kr.), all other parts that constitute a keris that is suited to use are only dress, dress that can be changed according to the need. The items that can be used in the dress of a keris vary considerably and are usually chosen with specific parameters in mind.
Yes, the keris does consist of wilah (bilah) + gonjo (ganja) + pesi.
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