[A. G. Maisey]

Pak Ganja, once again a very beautiful answer, and one with content with which I concur, but once again, your answer does not come anywhere near addressing the question I am attempting to ask.

This is very embarrassing for me, because one of the cornerstones of my profession is the ability to ask questions clearly. Obviously have failed to do this.

I am in two minds as to whether to just let this matter pass, or to try again to phrase my question in a way that will be understood.After due consideration I have decided to try one more time.


I used the phrase "school of kerisology" to indicate the study, practice, beliefs of all things to do with keris. I did this because I did not want to narrow my question to one specific area of keris study nor practice, but to make my question as wide, and as flexible as possible. I have no real objection to use of the word "school" only, but in its normal interpretation in English, this word in this context is taken as applying principally to stylistic aspects of a particular art form.
My question is not directed specifically at the stylistic differences between keris made in Solo style, nor keris made in Jogja style.

I have absolutely no intention of seeking an answer in any way related to stylistic differences between Solo keris and Jogja keris.

My attempt at phrasing the question broadly , with the objective of allowing you room to move in providing an answer failed. It failed, I think, because I was insufficiently clear in respect of the specifics. You have answered in terms of keris physical style, but following on from the exchange that that has generated my further questioning, keris style is really not material to the original question.

To recap:-

On 31st. August, Pak Ganja posted this:-


"The edge of old keris, is usually "serrated" (pls correct me, if I used the wrong English term), because of age, and corrosion. In Solo, the practice of "mbesut" (smoothen the serrated edge, reshape the blade) is permitted. Of course, by the specialist of it. Matang is a wellknown specialist of mbesut practice in Kraton Solo. You may call, such old but reshaped keris as "keris besutan" or "keris larasan".

So, "mbesut" or "nglaras" (verb) keris, contains intention of reshaping, beautifying the corroded keris edge -- of course, without heat treatment. But for they who don't agree with such practice, may call such reshaped keris as "keris ongotan" (negative meaning). Ongotan means "sharpened", like pencil. (True) yogyanese, doesn't practice this..."


On 1st. September Penangsang asked :-

"---Which one of these two schools - Solo & Yogja, follow the tradition of old schools of say, Mataram era? I believe that I read it somewhere that Sultan Agung's time was actually the keris golden era.---"


On 1st. September Pak Ganja replied:-

"---Both "schools" follow most of the old tradition, and only different in certain aspects (sometimes totally different). In certain sense, Solo school is more modern.---"

Penangsang has now clarified his question, and I understand his question to cover all aspects of the keris. Since the original exchange which has generated my query clearly dealt specifically with one practice of keris maintenance which is carried out in Solo, but which is (supposedly) not carried out in Jogja, I shall now refine my question to address the specifics of only keris maintenance.

Please note:- I am not talking about keris style, I am talking about keris maintenance. I am not talking about keris making, I am talking about keris maintenance. I am not questioning present day practice of keris maintenance, I am questioning the tradition of keris maintenance as it applied in a previous era, which for the sake of this question, I shall fix as Mataram.

Pak Ganja, here is my question:-

Based upon your post of 31st August in which you state that certain practices of keris maintenance are acceptable in Solo, but unacceptable in Jogja, and upon your post of 1st. September in which you state that both Solo and Jogja follow old traditions, and in the full understanding that your post of 1st September was in response to a question raised on 1st September which set Mataram as the era to be taken as the point of reference to establish "old traditions", will you please respond to these questions:-

a) in the context of the above quoted posts, and bearing in mind that the Mataram era can be taken to cover a very long period of time, will you please provide a reference year for Mataram, as you intended "Mataram" to be understood in your response of 1st September which was directed at a question that specified "Mataram" as a point of reference.

b) are you able to provide any evidence of "old traditions" in respect of the way in which keris maintenance was carried out in, prior to, or about the year you have specified in your answer to question a).
By "evidence" I mean documentary evidence, or a verbal tradition that can be substantiated by supporting evidence of any kind.

I thank you for your cooperation in my attempts to clarify this for both myself, and for our readers. I had hoped to avoid interrogative questions of this nature, but it seems that when I try to be less than direct, I am also less than clear.