New keris

Alam Shah · 29th July 2005, 10:12 AM

Boedhi Adhitya, an enlightening comment. Lots of insights. Thanks.

John · 29th July 2005, 11:12 AM

Hi Boedhi, apa khabar? It's heartening to hear from members based in Java such as yourself and Marto and taking the time and trouble to share invaluable stuff/information. It's great that we put as much on the table for us to digest and perhaps cross-check/verify where possible. It's indeed stimulating, interesting as well as enlightening. Thanks.

marto suwignyo · 29th July 2005, 01:24 PM

I accept that as a member of a keris society based in Yogyakarta Bapak Boedhi Aditya has presented the meaning of the word "pusaka" as it is used by members of the society to which he belongs.

I regret that I am unable to agree that the term "pusaka", when applied to a keris is in fact widely accepted in Jawa as a term to indicate quality in a keris.

The pusaka keris could be expected to be of superior quality, as in its cultural context as a binding agent, the necessary qualities would only be able to have been brought into the keris by a maker fully conversant with the required ritual, however, simply because a keris is of adequate quality to allow it to be on a par with the expected quality in a pusaka keris, this does not make it a pusaka keris.

I do not challenge the right of any group of people to initiate their own jargon to simplify discussion of a shared interest, however, that jargon only has value and meaning within the group which has adopted its use. The meaning carried by that jargon within the group cannot be extended to the wider cultural or societal context.

It may be accepted that within the group of which Pak Boedhi Aditya is a part, the word "pusaka", as applied to a keris, or other item of tosan aji, carries with it the measure of quality. However, in spite of the claim that this is general usage throughout Jawa by all adequately educated students of the keris, in my experience , this is not the case. It may be so in Pak Boedi`s group. It may even be so in Yogyakarta. It is not so in some other places.

The qualification used by Pak Boedhi of "inherent pusaka values in a blade" I find quite acceptable.
This clarifies that the term "pusaka" as used within Pak Boedhi`s group has a meaning that relates to quality.
But again, this level of quality does not make a keris a pusaka:- what it makes it is a keris with inherent pusaka values, that is, a certain level of quality, both physical and perhaps esoteric.

My quote of Pakubuwana I in my previous post tells us exactly what a pusaka is:- it is something that binds the current custodian of the pusaka to his forebears, and to members of his kin group who are still living. In 1708 this was understood by Pakubuwana I , and would equally have been understood by the Javanese people whom he ruled. In the cultural decline which has occurred since 1708, this meaning has been lost, and now we have the term being used in some places as a measure of quality.

It is a phenomenon of societal development that this development seems to almost invariably go together with the erosion of cultural values.Bearing this in mind, it is understandable that the concept of "pusaka quality" could easily replace the true meaning of pusaka, and that the true spiritual meaning of exactly what a pusaka keris is, be forgotten.

In respect of the status of Djeno Harumbrojo, I stand corrected.
I had assumed that he had entered the heirachy of the Kraton Yogyakarta, and thus had been given rank and title. Apparently I was wrong. I apologise if my misstatement of fact has caused any inconvenience . I can only excuse this by saying that my base of knowledge and experience is not Yogyakarta.

In respect of Pauzan, he was not an antique dealer, prior to becoming a maker of keris, he was a night bus driver. His wife was, and is an antique dealer, and he assisted his wife on a part time basis when the antique business was begun, in , I think 1973 or 1974. Currently the correct form of address for Pauzan is Bp. KRT.H. Pauzan Pusposukadgo.It is many years since he carried the rank of lurah. I have known Pauzan as a good friend for more than thirty years.

Bp. KRT. Suparman Supawijaya (almarhum), was not a keris collector. He started life as a shoemaker, he became a soldier, then a dealer in precious stones and wesi aji, finally he became a maker of keris and other wesi aji, I had the good fortune to be a close friend of Bapak Suparman for the 14 years immediately preceeding his decease.

Subandi is one of the "anak-anak ASKI". The others are Yanto, Pandi, Widodo, Kamdi, Bagio, and of course, Yantono.The STSI was the ASKI, prior to its status being changed in the mid 1980`s.

I could be wrong, but my current information is that Subandi is not employed as a lecturer. He was certainly never taught by Pak Pauzan.

When the keris school was set up in the ASKI, as a part of the faculty of plastic arts (ie, sculpture), and under the leadership of Pak Yohanes Yantono, both Pak Parman and Pak Pauzan were approached to act as lecturers. They both agreed, however, neither were ever called to lecture. This is something that made both men feel slighted and has caused ill feeling until today within the keris community in Solo.

In fact, the only teacher of keris art is Pak Yantono, and he has not had a pupil in years.Pak Yantono could never be considered an empu; he is of the Katholic faith and by definition is culturally unsuited to be considered as an empu.
The total number of people who have graduated as makers of keris could be counted on the fingers of two hands, and none currently ply their trade, but prefer to use their qualification to work in other pursuits, as factory managers, salesmen , pigeon breeders, and so on.
Pak Yantono still makes the occasional keris, but he is now over fifty years of age, and is the head of his faculty, and prefers work more in accord with his changed status.

I do not know Pak Sukoyodipuro or Pak Hartono personally, and I have not heard mention of either of these gentlemen from my friends within the Surakarta Kraton community, nor from people within the keris world in Solo, except that I do know of Pak Sukoyodipuro as a maker of keris.
My knowledge in this respect could be flawed, and I will certainly follow through on this question.
It seems incredible to me that Pak Sukoyodipuro could have achieved the rank of KRT in such a short space of time, and especially whilst not living within Surakarta; it normally takes many years to achieve this rank.
Of course, since the decease of Pakubuwana XII, there has been a considerable amount of confusion in Kraton affairs in Surakarta.

Regarding Bali, the distinction between "in the Kraton", and "for the Kraton" is important.
I repeat:- the empus of Bali were not members of the heirarchy of any kraton. They were members of the Pande clan , having their own priests, and outside the Balinese system of caste. This is well documented in the literature.

To recap on the core matters under discussion, which I understand to be:-
1) the meaning of "pusaka keris",
2) the meaning of "empu"

In respect of pusaka keris.
I accept that Pak Boedhi Aditya and his group of keris fanciers in Yogyakarta have attached a meaning to "pusaka keris" that equates this term to a measure of quality.
I do not accept that within the context of Javanese culture this is a correct interpretation of the term.

In respect of empu.
My original definition stands, and I complement Pak Boedhi upon his expansion of my definition by provision of a further explanation of the qualities required of an empu.

Mick · 29th July 2005, 04:33 PM

I am happy to see Boedhi Adhitya and Marto Suwignyo bringing more precise information to the Forum in regard to the meaning of the word Pusaka in the Malay world (I use this term to include more of the people in the entire area rather than just the people of Java who were the people from whom I learned what little I know of this topic.)

This topic has been addressed before in the past by both Dave Henkel and I who are both really outside of the culture although Dave now and I at one time had some close contact with it. Dave, in addition, brought up the fact that this term is spread over more objects than only the keris which sometimes gets lost in discussions concerned with that specific object and that, besides the Kraton quality material and that of the other members of the court, the term permutes throughout all members of the culture down to the village level. This is as it should be as the Kraton has traditionally set the standards for the rest of the population.

I think that with more information available, members will begin to get a better sense of the real meaning of the term and thus use it more discriminately in the future.

Boedhi Adhitya · 1st August 2005, 07:58 AM

Pak Marto, I absolutely agree with you. The meaning of "pusaka", as I mentioned before, should not and cannot be extended to a wider cultural or social context. This is not, as Pak Marto said, a correct term within the Javanese culture context. Any sane sociologist or anthropologist should not use the pusaka's meaning as I described before on their work

In fact, I suggest they should find their own meaning, since it is still an interesting subject.

Once again Pak Marto is correct. What I really want to describe was "the qualities of which keris rated as pusaka, should have". This might be a general guidelines for traditional keris "collectors", as described by Mr. Haryono Guritno as "Tuh - Si - Rap - Puh - etc,..etc,..." In fact, only a very-very little "real pusaka keris" (that is, kerises which are really treated as pusaka by their owner) belong to Javanese peoples which may meets such tight requirements. Most of them, belongs to the kraton's families or associated with them. To find one of this pieces really pain in the ass. If you find one, just jump and get it

But to recognize it, you should have some knowledges, don't you ? Without knowledges, the pusakas may only pass you by.

It is correct that pusaka term as I describe may only applied to "very inner circles", that is, keris experts who have access and have seen by themselves the examples of keris pusaka belongs to kraton, or at least, some pusaka belongs to Kraton families which once belongs to Kraton. Without seeing ones (or twos, the more the better

), the meaning hardly being understood. Even so, those who have access, not necessarily understand. As I mention before, consider the pusaka as a book. The ones who is "illiterate", will never be able to "read" it. Mr. Sugeng Wiyono, a Kedaulatan Rakyat newspaper's reporter, write a book entitled "Jimat Ngucap, Pusaka Kandha", which might means "If you have an amulet (=Jimat), then you have to cast a mantra/spell (=Ngucap=to speak) to make it "work", but if you have a Pusaka, the Pusaka itself will teach you a lesson(=Kandha=to tell). You just have to sit, and "watch/listen" " The Pusaka mentioned here means a keris, not other pusaka such as a gamelan or ricefields

He gains his understanding on pusaka, he claims, by studying under the direction of the elders.

"Tosan Aji" might means "worthy Iron" or "honourable/respectable/adorable iron". It MUST have such qualities to became worthy/respected ones, not only depends on it's history. The very carefull and cautious traditional collector would then examine the keris history, especially by examining the "fate" of the owner before him. Were the owner life in prosperity or were they doomed with bad luck, living unharmoniously, or eventually, having a disease and death. Once it pass the qualification, then it worth to be called and treated as a Pusaka. That is, we can take "a lesson or benefit(=tuah)" or any spiritual meaning from them, whether it's philosophically, spiritually, or even more, "magically". This lessons/benefits are REAL (now I'm really talking about esoteric

). Any who didn't qualified, while it worth preserving/collecting, should not be treated as pusaka, since they have nothing to share, and thus, no benefit/lesson could be taken. If we receive it as an inheritance, but didn't pass "the exam", then, we should treat it as inheritage, something that connect us to the pass or families or something else, but we shouldn't expect "the lesson/benefit" from them.
This argument may only be understood and accepted with an example and wide explanation, which I think, may take a lot of bandwidths, and should not be tried. Even in the old days, this explanation/understanding would only be teached privately (and still that way today), while the commoners would be only consuming "the myth" and "legends" .

Today, only a very limited traditional keris collectors/lovers/connoiseurs/or fancier (as Pak Marto said), might exercise this understanding. Even in Jogjakarta. Most of the peoples, if not nearly all, who pay attention to kerises (in Java particularly) expecting for magical/ mystical or spiritual benefit keris might brought. Thus, they would be a subject of fraud by irresponsible "dukun" or "paranormal elders". I've seen a lot of victims, some of them brought newly made keris being told as Majapahits, some brought a pieces of brass, cast like keris, some even brought a pieces of iron plate from an oil drum, shaped like keris, and they call it "pusaka". I've even met a local official brought newly made keris with certificate stating that his keris is a Majapahit made and was a kraton surakarta heirloom, signed by a KRT. He himself saw the keris was taken from the "gedong pusaka" (heirloom's hall) of Kraton Surakarta, then was given to him. It is very sad to say, most of Javanese today do not understand about kerises/tosan aji. They even don't know what it's look alike, especially among the youth. Many are very afraid to the kerises as such, that even to open the cupboard containing the keris they're really in fear, not to mention to draw it from the scabbard.

Unfortunately, many of those who really knows has passed away, and those who didn't understand claim to be understand. I don't claim myself to be understand, not even an expert. I just conveying what I've learnt, and realizing that there are even more to learn. And fortunately, The Great Empus had left us The Book, that is, their great works. Like the elders said "Trust no one, just read The Book"

Well, cultural differences may apply.

Best Regards to all

Boedhi Adhitya · 1st August 2005, 08:38 AM

The first keris is the work of Supowinangun, the father of Empu Djeno Harumbrojo, the last living empu today. The keris was commisioned by KRT Puspodiningrat, The son of Prince Puspodiningrat, around 1930. Inherited by the owner today. (the owner certainly not me ! I'm just a "commoner"

)
Dhapur : Sinom Wora-wari
Pamor : Ron gendhuru sungsang wengkon (gendhuru leaves, inverted, within border.)
Tangguh : Ngenta-ngenta (the village where Supowinangun came from).

The second is a keris once belongs to KGPA Mangkubumi, the eldest brother of Sultan Hamengkubuwono VII. It was commissioned by the Mangkubumi himself, and the work is done in his own workshop. Thus, the tangguh is Mangkubumen, ca. late 19 c. Inherited by the owner today.
Dhapur : Jalak Sangu Tumpeng.
Pamor : Tri-warna (three color, that is, three different pamor in a blade)
Tangguh : Yogyakarta HB VII - Mangkubumen.

The third is a keris once belongs to GPH Hangabehi, the eldest son of Sultan Hamengkubuwono VIII. Even so, this keris was made in Kraton Yogyakarta, commisioned by the Sultan Hamengkubuwono VII himself.
Dhapur : Naga Siluman
Pamor : Ron gendhuru wengkon (Gendhuru leaves, within border)
Tangguh : Yogyakarta HB VII ca late 19 c.

I do sorry for the qualities of pictures. Pictures of older pusaka very hard to get. But I will try to manage it

John · 2nd August 2005, 08:45 AM

Quote:

Originally Posted by Boedhi Adhitya

The first keris is the work of Supowinangun, the father of Empu Djeno Harumbrojo, the last living empu today. The keris was commisioned by KRT Puspodiningrat, The son of Prince Puspodiningrat, around 1930. Inherited by the owner today. (the owner certainly not me ! I'm just a "commoner"

)
Dhapur : Sinom Wora-wari
Pamor : Ron gendhuru sungsang wengkon (gendhuru leaves, inverted, within border.)
Tangguh : Ngenta-ngenta (the village where Supowinangun came from).

The second is a keris once belongs to KGPA Mangkubumi, the eldest brother of Sultan Hamengkubuwono VII. It was commissioned by the Mangkubumi himself, and the work is done in his own workshop. Thus, the tangguh is Mangkubumen, ca. late 19 c. Inherited by the owner today.
Dhapur : Jalak Sangu Tumpeng.
Pamor : Tri-warna (three color, that is, three different pamor in a blade)
Tangguh : Yogyakarta HB VII - Mangkubumen.

The third is a keris once belongs to GPH Hangabehi, the eldest son of Sultan Hamengkubuwono VIII. Even so, this keris was made in Kraton Yogyakarta, commisioned by the Sultan Hamengkubuwono VII himself.
Dhapur : Naga Siluman
Pamor : Ron gendhuru wengkon (Gendhuru leaves, within border)
Tangguh : Yogyakarta HB VII ca late 19 c.

I do sorry for the qualities of pictures. Pictures of older pusaka very hard to get. But I will try to manage it

Pak Boedhi, it's indeed a pleasant surprise to have the privilege of seeing those keris pictures and complimenting the discussion. Thanks for the treat although sayang the qualities of the pictures couldn't do justice for pieces as those. Would you be able to take clearer pictures to post? This would be a first work of Empu Supowinangun I've seen and up to now, I've not seen any works of Pak Pauzan or Pak Parman etc... Thanks to the generosity of members as yourself, some rare/hard to see items are surfacing...

BTW, I'm enjoying this discussion immensely and learning from you and Pak Marto, the men on the spot. I've been made aware Pak Pauzan has ceased keris making a while back and that his wife deals with keris and has clients out of Indonesia. A humble and pleasant gentleman I have been told.

marto suwignyo · 1st August 2005, 09:24 AM

Thank you for your clarification, Pak Boedhi.

It would seem that after all we are both reading from the same page.

I would, however, like to make the distinction between a Royal Pusaka and the pusaka of those of us who are less than Royal.

I agree totally that the Royal pusakas, which were made with the intention of becoming pusaka, would be made by a leading empu, and would acquire spiritual power as a part of the process of manufacture.

However, many families may have their own private pusaka which was made by a lesser empu, or which was perhaps not even made with the intention of becoming a pusaka, but which has acquired that power through acceptance of its status as pusaka , by the members of the kin group.

This acquisition of power is not unknown amongst even Royal pusakas. It is my understanding that Kyai Plered only became Kyai Plered after he was used to kill Kapt. Tack.

The overwhelming, defining factor in the assignment of pusaka status to a keris in particular, is that it is accepted by a kin group as the binding agent that brings together all members of a kin group, both past and present.

I admit, that in present day Jawa, this function of the keris pusaka no longer applies. It did apply until very recently in Bali, and may still, of this I am uncertain, however, there can be no doubt that this function of the keris pusaka did apply in Hindu Javanese culture, and when we consider the previously quoted statement of Pakubuwana I on the relative importance of pusakas, it is clear that in 1708, this function of the pusaka keris was still recognised in Jawa.

However, in respect the use of the term "pusaka" by keris cognoscenti, I would make the point that while people who are very advanced in the study of the keris, and who live in Yogyakarta, or who are under the influence of the Yogyakarta school of keris study, may use the term "pusaka" as you detail, not all very advanced students of the keris comply with, or accept this usage.

In this matter of usage, I feel that there is perhaps room for some people to follow one road and other people to follow a different road.
Especially when it comes to describing the percieved properties of an item of tosan aji.

I do not believe that this is a case of "correct", or "incorrect".

It is simply that as with many things in the world of the keris, there is a lack of uniformity of opinion.

Similarly, it is important that we do not confuse the essence, or the talismanic power of a keris with its function as a kin group binding agent, or in the case of a Royal pusaka, its function as a legitimiser of right to rule.

In the case of the esoteric power of talisman or essence, perhaps only a very few psychically sensitive people are able to know or suspect the nature of a keris---although it would seem that a great number of people would like to lay claim to such power.

However, with the kin group pusaka, the power of the pusaka rests in the kin group, and its acceptance of the pusaka in its role.

A pusaka keris can only be a pusaka keris when it is accepted by those to whom it is pusaka, as pusaka.

Thus, a Royal pusaka cannot be pusaka and will lose its power as this, if the people of the realm fail to accept that it is pusaka.

A family pusaka will not be pusaka if the members of the kin group forming that family fail to accept that it is pusaka.

The unseen quality of the pusaka keris flows from God, through God`s creation, man.

marto suwignyo · 1st August 2005, 09:29 AM

It would seem that our posts have crossed, Pak Boedhi.

These are very well made, elegant keris.

Have you posted these pictures in order to make a point?

purwacarita · 24th August 2005, 03:34 PM

Hi Alam Shah. You are right, I guess, if we do the finding and kraton people do the helping.

Quote:

Originally Posted by Boedhi Adhitya

"Tosan Aji" might means "worthy Iron" or "honourable/respectable/adorable iron". It MUST have such qualities to became worthy/respected ones, not only depends on it's history. The very carefull and cautious traditional collector would then examine the keris history, especially by examining the "fate" of the owner before him. Were the owner life in prosperity or were they doomed with bad luck, living unharmoniously, or eventually, having a disease and death. Once it pass the qualification, then it worth to be called and treated as a Pusaka. That is, we can take "a lesson or benefit(=tuah)" or any spiritual meaning from them, whether it's philosophically, spiritually, or even more, "magically". This lessons/benefits are REAL (now I'm really talking about esoteric ). Any who didn't qualified, while it worth preserving/collecting, should not be treated as pusaka, since they have nothing to share, and thus, no benefit/lesson could be taken. If we receive it as an inheritance, but didn't pass "the exam", then, we should treat it as inheritage, something that connect us to the pass or families or something else, but we shouldn't expect "the lesson/benefit" from them.
This argument may only be understood and accepted with an example and wide explanation, which I think, may take a lot of bandwidths, and should not be tried. Even in the old days, this explanation/understanding would only be teached privately (and still that way today), while the commoners would be only consuming "the myth" and "legends" .

Hi Boedhi Aditya. I'm among whom have witnessed magical things done with keris. How a keris could influence the life of the owner and overthrown the fate and prosperity of the bearer, delicately indicates how people fate sometimes falls before by some keris categorized pusaka. I must disagree and I believe, that, we, human, are the ones who should conquer keris and not vice versa.

From what I know keris as remark of remembrance, is accepted by the bearer, also only if the bearer is willing to do so. There are messages verbally transmitted from the owner to the bearer before the hand over, call it again, mahar, and the bearer is given an opt. It is the decision of the bearer to accept the keris or not and at the same time accept/fulfilled the consequence/mahar. How a keris could decompose the fate of a determined man, where in the positive civilized world of mahar culture could've not been deconstructive, except money?

The words Jimat Ngucap, Pusaka Kandha. Should it be ...Amulet speaks, Keris tells, or ...Amulet and please speaks, Keris and so tells? I think the words context is different of the word lingga, which by necesh referred as mark, where if it's true it means either ...marks or ...marked or ... mark in different contexts. ~IBS

purwacarita · 26th August 2005, 10:20 AM

Quote:

Originally Posted by marto suwignyo

It is my firm belief that to understand the keris , we must have an understanding of Javanese culture, history, and society; such understanding can only be gained from serious and consistent study in the relevent fields.

Pak Boedhi, the academics are always telling us that correct usage of the Javanese language will be dead within a very short space of time, some people are claiming that within 20 years the only people who will be able to speak Javanese correctly will be professors in universities.

I will not comment as to whether I agree with this , or not, however, I think that this demonstrates that unless those of us who do maintain an interest in Javanese culture, take a serious and studious approach to the preservation of that culture, eventually the unique features of the culture will be forgotten.

Hi marto suwignyo. I was told a legendary gurindam before the war between kingdom Sriwijaya and Singasari. King Sriwijaya sent a messager to king Singasari to deliver a roll of plain paper with one corner wripped off. However the messager himself did not know the meaning of it and could not answered king Singasari's questions about the will of king Sriwijaya. As that time Singasari influence was developing both in economics and politics far to Malacca strait, this mild sarcastic message was read as Sriwijaya would like to take over sort influence one by one, and it meant a declaration of war. Inspite of that, the messeger was still kept alive and treated descently, he was released to trip back to Sriwijaya after his head had hair cut and shaved very smoothly. This was meant so king Sriwijaya could see the message only when the messager bowed his head to the king, and so read as the humility of Singasari people to avoid war, yet the spears of Singasari which symbolized in the smooth short shaved hair, are always ready to welcome Sriwijaya.

I was about to disbelieve that the symbolic language, also in keris, is about to lost. I feel like the language itself is the spirit of people of Indonesia from ancient time to todays. But as I see the crisis of twin kings of PB and how Indonesia is having a continuous stress under economic pressure which force people to busily do what they do for living, ...and a murder committed by royal family of Bali. I think you are right! This unique feature will be forgotten, not because we have less interests in it, ...but because whoever maintains interests in Javanese/Balinese culture and takes a serious and studious approach to the preservation of these cultures, does not have the power to drive a living energy to the culture. Bali is a little lucky as the driving power is vastly held in traditional spiritual religion of Hindhu, but in Java where kraton is the stronghold of keris culture instead of Islam religion, ...I hope HB of Jogjakarta at least could do something about the crisis, more than any authoritive people outside kraton.

Though I think that culture approach is slight less important than to understand to energy which dwells inside keris, losing the culture is losing the self. But as powerless citizen, I am among those who only could hope that authoritive people could appreciate the culture itself and respect symbolic language both national and traditional. Like the symbolic language of Bhinneka Tunggal Ika, which reflected in Upacara Bendera in country palace. ~IBS

1st August 2005, 07:58 AM	#5
Boedhi Adhitya Member Join Date: Apr 2005 Posts: 103	Pak Marto, I absolutely agree with you. The meaning of "pusaka", as I mentioned before, should not and cannot be extended to a wider cultural or social context. This is not, as Pak Marto said, a correct term within the Javanese culture context. Any sane sociologist or anthropologist should not use the pusaka's meaning as I described before on their work In fact, I suggest they should find their own meaning, since it is still an interesting subject. Once again Pak Marto is correct. What I really want to describe was "the qualities of which keris rated as pusaka, should have". This might be a general guidelines for traditional keris "collectors", as described by Mr. Haryono Guritno as "Tuh - Si - Rap - Puh - etc,..etc,..." In fact, only a very-very little "real pusaka keris" (that is, kerises which are really treated as pusaka by their owner) belong to Javanese peoples which may meets such tight requirements. Most of them, belongs to the kraton's families or associated with them. To find one of this pieces really pain in the ass. If you find one, just jump and get it But to recognize it, you should have some knowledges, don't you ? Without knowledges, the pusakas may only pass you by. It is correct that pusaka term as I describe may only applied to "very inner circles", that is, keris experts who have access and have seen by themselves the examples of keris pusaka belongs to kraton, or at least, some pusaka belongs to Kraton families which once belongs to Kraton. Without seeing ones (or twos, the more the better ), the meaning hardly being understood. Even so, those who have access, not necessarily understand. As I mention before, consider the pusaka as a book. The ones who is "illiterate", will never be able to "read" it. Mr. Sugeng Wiyono, a Kedaulatan Rakyat newspaper's reporter, write a book entitled "Jimat Ngucap, Pusaka Kandha", which might means "If you have an amulet (=Jimat), then you have to cast a mantra/spell (=Ngucap=to speak) to make it "work", but if you have a Pusaka, the Pusaka itself will teach you a lesson(=Kandha=to tell). You just have to sit, and "watch/listen" " The Pusaka mentioned here means a keris, not other pusaka such as a gamelan or ricefields He gains his understanding on pusaka, he claims, by studying under the direction of the elders. "Tosan Aji" might means "worthy Iron" or "honourable/respectable/adorable iron". It MUST have such qualities to became worthy/respected ones, not only depends on it's history. The very carefull and cautious traditional collector would then examine the keris history, especially by examining the "fate" of the owner before him. Were the owner life in prosperity or were they doomed with bad luck, living unharmoniously, or eventually, having a disease and death. Once it pass the qualification, then it worth to be called and treated as a Pusaka. That is, we can take "a lesson or benefit(=tuah)" or any spiritual meaning from them, whether it's philosophically, spiritually, or even more, "magically". This lessons/benefits are REAL (now I'm really talking about esoteric ). Any who didn't qualified, while it worth preserving/collecting, should not be treated as pusaka, since they have nothing to share, and thus, no benefit/lesson could be taken. If we receive it as an inheritance, but didn't pass "the exam", then, we should treat it as inheritage, something that connect us to the pass or families or something else, but we shouldn't expect "the lesson/benefit" from them. This argument may only be understood and accepted with an example and wide explanation, which I think, may take a lot of bandwidths, and should not be tried. Even in the old days, this explanation/understanding would only be teached privately (and still that way today), while the commoners would be only consuming "the myth" and "legends" . Today, only a very limited traditional keris collectors/lovers/connoiseurs/or fancier (as Pak Marto said), might exercise this understanding. Even in Jogjakarta. Most of the peoples, if not nearly all, who pay attention to kerises (in Java particularly) expecting for magical/ mystical or spiritual benefit keris might brought. Thus, they would be a subject of fraud by irresponsible "dukun" or "paranormal elders". I've seen a lot of victims, some of them brought newly made keris being told as Majapahits, some brought a pieces of brass, cast like keris, some even brought a pieces of iron plate from an oil drum, shaped like keris, and they call it "pusaka". I've even met a local official brought newly made keris with certificate stating that his keris is a Majapahit made and was a kraton surakarta heirloom, signed by a KRT. He himself saw the keris was taken from the "gedong pusaka" (heirloom's hall) of Kraton Surakarta, then was given to him. It is very sad to say, most of Javanese today do not understand about kerises/tosan aji. They even don't know what it's look alike, especially among the youth. Many are very afraid to the kerises as such, that even to open the cupboard containing the keris they're really in fear, not to mention to draw it from the scabbard. Unfortunately, many of those who really knows has passed away, and those who didn't understand claim to be understand. I don't claim myself to be understand, not even an expert. I just conveying what I've learnt, and realizing that there are even more to learn. And fortunately, The Great Empus had left us The Book, that is, their great works. Like the elders said "Trust no one, just read The Book" Well, cultural differences may apply. Best Regards to all Last edited by Boedhi Adhitya; 1st August 2005 at 09:00 AM. Reason: added and changing

1st August 2005, 08:38 AM	#6
Boedhi Adhitya Member Join Date: Apr 2005 Posts: 103	The works of Supowingangun and more The first keris is the work of Supowinangun, the father of Empu Djeno Harumbrojo, the last living empu today. The keris was commisioned by KRT Puspodiningrat, The son of Prince Puspodiningrat, around 1930. Inherited by the owner today. (the owner certainly not me ! I'm just a "commoner" ) Dhapur : Sinom Wora-wari Pamor : Ron gendhuru sungsang wengkon (gendhuru leaves, inverted, within border.) Tangguh : Ngenta-ngenta (the village where Supowinangun came from). The second is a keris once belongs to KGPA Mangkubumi, the eldest brother of Sultan Hamengkubuwono VII. It was commissioned by the Mangkubumi himself, and the work is done in his own workshop. Thus, the tangguh is Mangkubumen, ca. late 19 c. Inherited by the owner today. Dhapur : Jalak Sangu Tumpeng. Pamor : Tri-warna (three color, that is, three different pamor in a blade) Tangguh : Yogyakarta HB VII - Mangkubumen. The third is a keris once belongs to GPH Hangabehi, the eldest son of Sultan Hamengkubuwono VIII. Even so, this keris was made in Kraton Yogyakarta, commisioned by the Sultan Hamengkubuwono VII himself. Dhapur : Naga Siluman Pamor : Ron gendhuru wengkon (Gendhuru leaves, within border) Tangguh : Yogyakarta HB VII ca late 19 c. I do sorry for the qualities of pictures. Pictures of older pusaka very hard to get. But I will try to manage it Attached Images

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29th July 2005, 10:12 AM	#1
Alam Shah Member Join Date: Jan 2005 Location: Singapore Posts: 1,248	Boedhi Adhitya, an enlightening comment. Lots of insights. Thanks.

29th July 2005, 11:12 AM	#2
John Member Join Date: Dec 2004 Location: Land below the wind Posts: 135	Hi Boedhi, apa khabar? It's heartening to hear from members based in Java such as yourself and Marto and taking the time and trouble to share invaluable stuff/information. It's great that we put as much on the table for us to digest and perhaps cross-check/verify where possible. It's indeed stimulating, interesting as well as enlightening. Thanks.

29th July 2005, 01:24 PM	#3
marto suwignyo Member Join Date: Jan 2005 Posts: 52	I accept that as a member of a keris society based in Yogyakarta Bapak Boedhi Aditya has presented the meaning of the word "pusaka" as it is used by members of the society to which he belongs. I regret that I am unable to agree that the term "pusaka", when applied to a keris is in fact widely accepted in Jawa as a term to indicate quality in a keris. The pusaka keris could be expected to be of superior quality, as in its cultural context as a binding agent, the necessary qualities would only be able to have been brought into the keris by a maker fully conversant with the required ritual, however, simply because a keris is of adequate quality to allow it to be on a par with the expected quality in a pusaka keris, this does not make it a pusaka keris. I do not challenge the right of any group of people to initiate their own jargon to simplify discussion of a shared interest, however, that jargon only has value and meaning within the group which has adopted its use. The meaning carried by that jargon within the group cannot be extended to the wider cultural or societal context. It may be accepted that within the group of which Pak Boedhi Aditya is a part, the word "pusaka", as applied to a keris, or other item of tosan aji, carries with it the measure of quality. However, in spite of the claim that this is general usage throughout Jawa by all adequately educated students of the keris, in my experience , this is not the case. It may be so in Pak Boedi`s group. It may even be so in Yogyakarta. It is not so in some other places. The qualification used by Pak Boedhi of "inherent pusaka values in a blade" I find quite acceptable. This clarifies that the term "pusaka" as used within Pak Boedhi`s group has a meaning that relates to quality. But again, this level of quality does not make a keris a pusaka:- what it makes it is a keris with inherent pusaka values, that is, a certain level of quality, both physical and perhaps esoteric. My quote of Pakubuwana I in my previous post tells us exactly what a pusaka is:- it is something that binds the current custodian of the pusaka to his forebears, and to members of his kin group who are still living. In 1708 this was understood by Pakubuwana I , and would equally have been understood by the Javanese people whom he ruled. In the cultural decline which has occurred since 1708, this meaning has been lost, and now we have the term being used in some places as a measure of quality. It is a phenomenon of societal development that this development seems to almost invariably go together with the erosion of cultural values.Bearing this in mind, it is understandable that the concept of "pusaka quality" could easily replace the true meaning of pusaka, and that the true spiritual meaning of exactly what a pusaka keris is, be forgotten. In respect of the status of Djeno Harumbrojo, I stand corrected. I had assumed that he had entered the heirachy of the Kraton Yogyakarta, and thus had been given rank and title. Apparently I was wrong. I apologise if my misstatement of fact has caused any inconvenience . I can only excuse this by saying that my base of knowledge and experience is not Yogyakarta. In respect of Pauzan, he was not an antique dealer, prior to becoming a maker of keris, he was a night bus driver. His wife was, and is an antique dealer, and he assisted his wife on a part time basis when the antique business was begun, in , I think 1973 or 1974. Currently the correct form of address for Pauzan is Bp. KRT.H. Pauzan Pusposukadgo.It is many years since he carried the rank of lurah. I have known Pauzan as a good friend for more than thirty years. Bp. KRT. Suparman Supawijaya (almarhum), was not a keris collector. He started life as a shoemaker, he became a soldier, then a dealer in precious stones and wesi aji, finally he became a maker of keris and other wesi aji, I had the good fortune to be a close friend of Bapak Suparman for the 14 years immediately preceeding his decease. Subandi is one of the "anak-anak ASKI". The others are Yanto, Pandi, Widodo, Kamdi, Bagio, and of course, Yantono.The STSI was the ASKI, prior to its status being changed in the mid 1980`s. I could be wrong, but my current information is that Subandi is not employed as a lecturer. He was certainly never taught by Pak Pauzan. When the keris school was set up in the ASKI, as a part of the faculty of plastic arts (ie, sculpture), and under the leadership of Pak Yohanes Yantono, both Pak Parman and Pak Pauzan were approached to act as lecturers. They both agreed, however, neither were ever called to lecture. This is something that made both men feel slighted and has caused ill feeling until today within the keris community in Solo. In fact, the only teacher of keris art is Pak Yantono, and he has not had a pupil in years.Pak Yantono could never be considered an empu; he is of the Katholic faith and by definition is culturally unsuited to be considered as an empu. The total number of people who have graduated as makers of keris could be counted on the fingers of two hands, and none currently ply their trade, but prefer to use their qualification to work in other pursuits, as factory managers, salesmen , pigeon breeders, and so on. Pak Yantono still makes the occasional keris, but he is now over fifty years of age, and is the head of his faculty, and prefers work more in accord with his changed status. I do not know Pak Sukoyodipuro or Pak Hartono personally, and I have not heard mention of either of these gentlemen from my friends within the Surakarta Kraton community, nor from people within the keris world in Solo, except that I do know of Pak Sukoyodipuro as a maker of keris. My knowledge in this respect could be flawed, and I will certainly follow through on this question. It seems incredible to me that Pak Sukoyodipuro could have achieved the rank of KRT in such a short space of time, and especially whilst not living within Surakarta; it normally takes many years to achieve this rank. Of course, since the decease of Pakubuwana XII, there has been a considerable amount of confusion in Kraton affairs in Surakarta. Regarding Bali, the distinction between "in the Kraton", and "for the Kraton" is important. I repeat:- the empus of Bali were not members of the heirarchy of any kraton. They were members of the Pande clan , having their own priests, and outside the Balinese system of caste. This is well documented in the literature. To recap on the core matters under discussion, which I understand to be:- 1) the meaning of "pusaka keris", 2) the meaning of "empu" In respect of pusaka keris. I accept that Pak Boedhi Aditya and his group of keris fanciers in Yogyakarta have attached a meaning to "pusaka keris" that equates this term to a measure of quality. I do not accept that within the context of Javanese culture this is a correct interpretation of the term. In respect of empu. My original definition stands, and I complement Pak Boedhi upon his expansion of my definition by provision of a further explanation of the qualities required of an empu.

29th July 2005, 04:33 PM	#4
Mick Member Join Date: Dec 2004 Location: Orlando Posts: 104	I am happy to see Boedhi Adhitya and Marto Suwignyo bringing more precise information to the Forum in regard to the meaning of the word Pusaka in the Malay world (I use this term to include more of the people in the entire area rather than just the people of Java who were the people from whom I learned what little I know of this topic.) This topic has been addressed before in the past by both Dave Henkel and I who are both really outside of the culture although Dave now and I at one time had some close contact with it. Dave, in addition, brought up the fact that this term is spread over more objects than only the keris which sometimes gets lost in discussions concerned with that specific object and that, besides the Kraton quality material and that of the other members of the court, the term permutes throughout all members of the culture down to the village level. This is as it should be as the Kraton has traditionally set the standards for the rest of the population. I think that with more information available, members will begin to get a better sense of the real meaning of the term and thus use it more discriminately in the future.

1st August 2005, 09:24 AM	#8
marto suwignyo Member Join Date: Jan 2005 Posts: 52	Thank you for your clarification, Pak Boedhi. It would seem that after all we are both reading from the same page. I would, however, like to make the distinction between a Royal Pusaka and the pusaka of those of us who are less than Royal. I agree totally that the Royal pusakas, which were made with the intention of becoming pusaka, would be made by a leading empu, and would acquire spiritual power as a part of the process of manufacture. However, many families may have their own private pusaka which was made by a lesser empu, or which was perhaps not even made with the intention of becoming a pusaka, but which has acquired that power through acceptance of its status as pusaka , by the members of the kin group. This acquisition of power is not unknown amongst even Royal pusakas. It is my understanding that Kyai Plered only became Kyai Plered after he was used to kill Kapt. Tack. The overwhelming, defining factor in the assignment of pusaka status to a keris in particular, is that it is accepted by a kin group as the binding agent that brings together all members of a kin group, both past and present. I admit, that in present day Jawa, this function of the keris pusaka no longer applies. It did apply until very recently in Bali, and may still, of this I am uncertain, however, there can be no doubt that this function of the keris pusaka did apply in Hindu Javanese culture, and when we consider the previously quoted statement of Pakubuwana I on the relative importance of pusakas, it is clear that in 1708, this function of the pusaka keris was still recognised in Jawa. However, in respect the use of the term "pusaka" by keris cognoscenti, I would make the point that while people who are very advanced in the study of the keris, and who live in Yogyakarta, or who are under the influence of the Yogyakarta school of keris study, may use the term "pusaka" as you detail, not all very advanced students of the keris comply with, or accept this usage. In this matter of usage, I feel that there is perhaps room for some people to follow one road and other people to follow a different road. Especially when it comes to describing the percieved properties of an item of tosan aji. I do not believe that this is a case of "correct", or "incorrect". It is simply that as with many things in the world of the keris, there is a lack of uniformity of opinion. Similarly, it is important that we do not confuse the essence, or the talismanic power of a keris with its function as a kin group binding agent, or in the case of a Royal pusaka, its function as a legitimiser of right to rule. In the case of the esoteric power of talisman or essence, perhaps only a very few psychically sensitive people are able to know or suspect the nature of a keris---although it would seem that a great number of people would like to lay claim to such power. However, with the kin group pusaka, the power of the pusaka rests in the kin group, and its acceptance of the pusaka in its role. A pusaka keris can only be a pusaka keris when it is accepted by those to whom it is pusaka, as pusaka. Thus, a Royal pusaka cannot be pusaka and will lose its power as this, if the people of the realm fail to accept that it is pusaka. A family pusaka will not be pusaka if the members of the kin group forming that family fail to accept that it is pusaka. The unseen quality of the pusaka keris flows from God, through God`s creation, man.

1st August 2005, 09:29 AM	#9
marto suwignyo Member Join Date: Jan 2005 Posts: 52	It would seem that our posts have crossed, Pak Boedhi. These are very well made, elegant keris. Have you posted these pictures in order to make a point?