The first two hilts I have shown are not conventional cekah solas:- the first one has 27 notches, I do not have the patience to count how many the second one has. The first with 27 notches also has five notches at its top back, and a double wideng on each face.
The other five hilts I have shown could be called conventional cekah solas.
Three have no notches at the top back.
One has six notches, and these notches are not of a uniform nature.
One I do not own and I do not know how many notches it has.
Statistically this is an insignificant sample, however it is sufficient a sample to demonstrate that the presence and number of notches is not consistent in this type of hilt.
I do not know the reason for the presence of these notches when they do exist, and I doubt that anybody now does know. All we can do is to guess, and any guesses we make will be virtually impossible to support with any kind of convincing argument.
I do not like making this sort of guess, as I believe that guesses, theories, hypotheses and ideas that cannot be supported with either evidence or a logical argument are simply time wasters and non-productive.
However, with the disclaimer that what I will now say in respect of these features found in some Balinese hilts is only the spouting of empty words and an indulgence in the spirit of fun, I here offer a suggestion:-
the Balinese keris is worn at the back, with the top of the keris sitting high above the shoulder, this places the hilt of the keris in a very obvious and easily seen position; I suggest that these notches could be an indication of either rank or cast.
Similarly, the wideng ( that small scroll-like engraving adjacent to the notches) could perhaps also be indicative of rank. A wideng on a Javanese wrongko was the prerogative of the sons and grandsons of the ruler, a similar purpose could have existed in Bali.
Regarding the grip used with the Balinese keris.
I have never seen an old photo of a Balinese man gripping a keris where that keris was gripped in the fencer's grip as in Jawa.
Every example of keris grip that I have seen has been of the entire hilt gripped firmly, often with the first joint of the index finger anchored against the top of the gonjo, as in the photo posted by Rick. My own experimentation with gripping Balinese keris has demonstrated to my satisfaction that in general the Javanese fencer grip is not suitable for use with a Balinese keris.
There is something that should be noted about the basic difference between Balinese and Javanese attitudes. Historically the Javanese tended towards gentility and refinement, even if this was often only feigned. On the other hand, the Balinese from very early times up to very recent times (C1910) were regarded as rough, unruly, dangerous and murderous, often given to quick fits of temper. Back in the 19th century Kuta was a den of criminals and cut throats ( maybe things haven't changed all that much).
Translating this cultural variation into the gripping of a keris, it is easy to see the delicate Javanese grip as a reflection of societal attitude, and the firm grip employed with the Balinese keris as a reflection of that society's attitudes.
There can be no doubt that the keris is an object that is very subject to symbolic interpretation. Some of this symbolism can be supported, some is simply fantasy. When we begin to attempt to provide a symbolic interpretation, or a reason, for any feature noted in the keris, we first need to place that interpretation within a time frame. This is particularly true of the Javanese keris, where symbolic --- and philosophical --- interpretation has changed over time, and in fact is still developing.
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