New keris

[Boedhi Adhitya]

Now we came to discuss a subject some traditional keris expert reluctant to discuss. It's the isoteric subject, or the "X" factor.

What makes a keris "pusaka" while others are not ? Nechesh had made a good point, one of them is Family Heritage / Heirloom. But heritage isn't the only way for someone to own a pusaka-rated keris. Sultan Hamengkubuwono V (reign early 19th C.) in Jogjakarta known for buying some kerises and made them as Court Heirlooms. The "Kyai Pamungkas", once a keris pusaka belongs to Prince Tejokusuma, were acquired by buying it for 1000 gulden (early 20 c.). Sure, family heritage heirloom might had a long story, but in fact, every keris had it's own story, isn't it ? So, what the "pusaka" really is ? IMHO, pusaka might be interpreted as "Masterpiece". In keris's world, it MUST fulfill BOTH the exoteric and isoteric criterias. It were the Empus who really made some kerises rated as "pusaka" or "ageman", and only Master Empus who able to made such (considered) "powerful" pusaka. (In fact,most of the court in Java consider a spear/lance as their most powerful pusaka, not the keris). According to Java's tradition, pusakas were named Kyai (male)/Nyai (female) ..<something>. Usually, Kyai/Nyai is a title given to respected elder or spiritual teacher. The name isn't only a form of admiration to the art, but in fact, the pusakas itselves are really "teaching" a lesson and the empu's intention to the owner/spectators, in symbolic languages. Only those who understand the language might learn the precious lesson the pusaka (ultimately, the Empus) tried to convey. Treating pusaka as only an amulet is really a derogating way, if not considered as humiliation to the Empu. But treating it as an ordinary blade with no respect at all might also do so.

Thus, in old days, looking at someone's pusaka might reveal his philosophical view and intentions, knowledges, and also his identity. For many Javaneses, it might felt like naked. So, they try to "hide" this, by very selectively showing their pusaka, and also, by using the "ganja wulung". But today, it might means nothing, because there is so little keris owner who understand the language, and I'm afraid, many of this symbolic languages had lost.

But in the end, it is the owner who makes the decision, whether his keris is pusaka or not. What ever the owner decides, any wise spectator should treat it as a pusaka.

So, how could we tell ones is pusaka while other isn't ? As I mentioned before, a pusaka must fulfill both exoteric and esoteric criterias. Exoteric very much related to quality, those are, the materials used and the workmanship, which certainly shows the empu's mastery. The esoteric is much more difficult, as Alam Shah already said, just use your gut feeling Sorry, seems I give no help at all. But for the hints : pay attention to the iron. Old book say "the steel gives the sharpness, the iron gives the power, the pamor gives the glow/shine". Contrary to popular belief, pamor should be considered only as a "book cover/title", where the empu put his title to his intention. It is the iron, which really contains "the power". No named pusaka (that is, pusaka which bear a name, "Kyai") I've already seen had bad, rough and porous iron. In fact, many of them just show a minimalistic pamor, scattered-rice type (beras wutah), which convey a high-degree philosophical lesson. Good understanding on keris making process and metallurgy will show why.

Last but not least, I must admit that what I've been saying is only from Jogjakarta's view. Surakarta might say something differently, because of the different philosophical approach. Bali, Makasar/Bugis and Malay will certainly say something else.

[Alam Shah]

Originally Posted by Boedhi Adhitya

Last but not least, I must admit that what I've been saying is only from Jogjakarta's view. Surakarta might say something differently, because of the different philosophical approach. Bali, Makasar/Bugis and Malay will certainly say something else.

Boedhi, thank you for sharing Jogjakarta's philosophical approach. I agree with you, different regions have different philosophical approach. The Malay/Bugis approach is different.

[Rick]

Well , I guess this brings up another question (at least for me) ; When does a Panday become an Empu ?
Is this strictly a spiritual matter ?

[marto suwignyo]

Prior to continuing with comments relevant to this thread, I wish to make it known that ten years ago today, on Sabtu Wage, 28 Juli 1995, Bapak Suparman KRT. Supowijoyo, known as Empu Suparman, departed this realm. Today is the tenth anniversary of the death of Empu Suparman.



The question of exactly what the word "pusaka" conveys, is able to be answered in several ways, dependent upon the intent of the person using the word.

In colloquial use in present day Java it can serve as a substitute for the specific name of an item of wesi aji, that is, a keris blade may be referred to as "pusaka", or a tombak blade , or a pedang blade. In colloquial use it can be used to refer to all these items.

In modern Javanese it carries the meanings of :-1-an heirloom, a revered object passed down from an ancestor; 2- an inheritance (krama inggil for warisan); 3- a ricefield owned by one family through several generations.

The word has come into Indonesian, and in this language it carries the meaning of "heirloom".

As applied in correct usage, to a keris, it can only mean a keris that has been inherited from one`s forebears.

From the above it will be understood that the word pusaka does not apply only to keris and other items of wesi aji. It applies to any material object which is inherited from one`s ancestors.

In traditional Hindu/Javanese society, the possession of the royal pusakas were deemed to be essential to legitimise the right of the ruler to rule, however, the events following the surrender of Amangkurat III to the Dutch in 1708, demonstrate that a ruler could hold his position in the absence of the royal pusakas.One of Amangkurat III`s conditions for surrender to the Dutch was that he be permitted to retain the pusakas of the realm of Kartasura. Pakubuwana I (PB I), who ruled Kartasura following Amangkurat III was very upset by this loss of the pusakas, the more so because these pusakas were no longer even in the Land of Jawa, but had gone to Batavia.However, as disturbed as PB I was, he said to Cakrajaya, his chief councillor :-

"It is my feeling, Patih,that even if all the pusakas of the Land of Jawa are taken to Batavia, those that are the pikes and kerises,it concerns me not just as long as there are still the graveyard of Kadilangu and the mosque of Demak. Yea, know that these two are the pusakas of the Land of Jawa which are essential, there are no others."

PB I may well have been trying to validate his right to rule and in effect saying that the royal pusakas other than the mosque and graveyard were not important, but in the context of our present discussion, I believe that this usage of the word "pusaka" clarifies exactly what is meant by the word when used correctly in the Javanese language.

By the time PB I declared that the only pusakas that were really essential were a mosque and a graveyard, Islam had already assumed a dominant role in Javanese society, and in effect, PB I was maintaining the traditional cultural values by his stance that these two things were all that were essential, but he was maintaining the values in an Islamic fashion. In the Balinese cultural tradition, which can in many respects be regarded as a continuation of the culture of pre-Islamic Java, the pusaka keris binds the current custodian of that keris to his ancestors, and to members of his kin group who are still living. This is the cultural role of the keris pusaka. PB I substituted the Mosque of Demak, and the Graveyard of Kadilangu for the keris pusaka, as the things which bound him to his ancestors, and to his kin group, and thus bestowed upon him the right to rule.

So, in a cultural context, not only is a keris pusaka one that has been inherited from one`s ancestors, it is also the physical object that binds the present possessor of that keris pusaka to his ancestors, and to the other members of his kin group.

Regarding the use of the word "empu".
Empu is the title bestowed upon an outstanding poet, writer, artist, or armourer.
In Java, normally one could expect that this title would be bestowed by a Kraton, however, there were instances of famous empus who were not designated thus by a Kraton, but rather came to be known as empu by the wider community. Whereas a Kraton appointed , Javanese empu might be regarded as a part of Kraton heirarchy, and carry a Kraton rank, the empus of Bali were not a part of the Kraton heirarchy, but rather members of the Pande caste, having their own priests, living within their own community, and serving both the common people and the Kraton, upon request.

A pandhe is a blacksmith; this is Javanese usage.
A pandai is a craftsman in metal; this is Indonesian usage.
A pandai besi is a blacksmith (Indonesian).
A pandai keris is a keris craftsman.(Indonesian)

A pandai keris in Java could become an empu if invited to join the heirarchy of a kraton, and given a rank within that heirarchy.

[John]

Originally Posted by marto suwignyo

Regarding the use of the word "empu".
Empu is the title bestowed upon an outstanding poet, writer, artist, or armourer.
In Java, normally one could expect that this title would be bestowed by a Kraton, however, there were instances of famous empus who were not designated thus by a Kraton, but rather came to be known as empu by the wider community. Whereas a Kraton appointed , Javanese empu might be regarded as a part of Kraton heirarchy, and carry a Kraton rank, the empus of Bali were not a part of the Kraton heirarchy, but rather members of the Pande caste, having their own priests, living within their own community, and serving both the common people and the Kraton, upon request.

A pandhe is a blacksmith; this is Javanese usage.
A pandai is a craftsman in metal; this is Indonesian usage.
A pandai besi is a blacksmith (Indonesian).
A pandai keris is a keris craftsman.(Indonesian)

A pandai keris in Java could become an empu if invited to join the heirarchy of a kraton, and given a rank within that heirarchy.

Salam Marto and good to have you on board. Have been enjoying your interesting/informative posts.

On the subject of Empu, I was once told it's a title bestowed by the Kraton in those days and if so wouldn't it be true there's no Kraton appointed Empu presently? I'm not exactly sure how the late Suparman and Djeno got their Empu titles and perhaps you could enlighten. Would it be more appropriate to call ALL present day keris (blade) makers pandai?

[marto suwignyo]

Empu Suparman was a part of the heirarchy of the Kraton Surakarta Hadiningrat, and his designation as empu came from that source.

I imagine Empu Djeno would have a rank within the Kraton Yogyakarta and would be designated as empu from there.

Bp.H.Pauzan Pusposukardgo followed Empu Suparman in the Kraton Surakarta, but Pauzan himself has always rejected being called an empu, even though he has the right to the claim, and when he was working preferred to style himself as "Pandai seni keris".

In Bali , in Kusamba , near Klungkung, there was Empu Mangku Wije, but I am not sure if he is still with us or not.

These people aside, I do not know of any other people entitled to call themselves "empu", in the modern era.

Lately you may have noticed that keris are being sold on ebay and marketed as the product of a gentleman living in Surabaya, and probably of Madurese extraction or origin. The claim is being made that this gentleman is the current empu of the Kraton Surakarta. I suggest that this claim may not be supportable.

[nechesh]

It should also be noted that Empu Djeno has not actually made keris for some time, his apprentices do, though he may oversee the work. So the short list of working empus is really even shorter.

[John]

Originally Posted by marto suwignyo

Empu Suparman was a part of the heirarchy of the Kraton Surakarta Hadiningrat, and his designation as empu came from that source.

I imagine Empu Djeno would have a rank within the Kraton Yogyakarta and would be designated as empu from there.

Bp.H.Pauzan Pusposukardgo followed Empu Suparman in the Kraton Surakarta, but Pauzan himself has always rejected being called an empu, even though he has the right to the claim, and when he was working preferred to style himself as "Pandai seni keris".

In Bali , in Kusamba , near Klungkung, there was Empu Mangku Wije, but I am not sure if he is still with us or not.

These people aside, I do not know of any other people entitled to call themselves "empu", in the modern era.

Lately you may have noticed that keris are being sold on ebay and marketed as the product of a gentleman living in Surabaya, and probably of Madurese extraction or origin. The claim is being made that this gentleman is the current empu of the Kraton Surakarta. I suggest that this claim may not be supportable.

Thanks a lot Marto. I'm hoping if we could collectively nail the issue of Empu in the proper context. Assuming that Suparman, Mangku Wije and Djeno are all not direct Kraton authorised but just part of a downline of an Empu proper, wouldn't it be improper to consider them to be an Empu proper? Something like a son/apprentice of an Empu shouldn't be called an Empu if he's not kraton authorised. I'm just making a hypothetical point here hoping to see what some others may think. Perhaps there may be not a single Empu left after all... Thoughts?

[purwacarita]

Originally Posted by Boedhi Adhitya

What makes a keris "pusaka" while others are not ? Nechesh had made a good point, one of them is Family Heritage / Heirloom. ...IMHO, pusaka might be interpreted as "Masterpiece". In keris's world, it MUST fulfill BOTH the exoteric and isoteric criterias. It were the Empus who really made some kerises rated as "pusaka" or "ageman", and only Master Empus who able to made such (considered) "powerful" pusaka.

Hi Boedhi Adhitya. I'm confused here, is pusaka, keris with historical values though without exoteric & isoteric criteria fulfilled, or keris with both exoteric & isoteric criteria fulfilled though not yet inherited through generations? I recall that Kyai Klerek is treasured for its historical values instead of what called yoni.

Originally Posted by Boedhi Adhitya

(In fact,most of the court in Java consider a spear/lance as their most powerful pusaka, not the keris).

Sorry if I compare it to (hi)story of battle of Arya Penangsang with keris Setan Kober and lance Kyai Pleret and how the lance could only wound him very badly, and it was the keris said which did the kill.

It is said too that keris (or X-keris) is only used to end a fight instead of used during a fight, sometimes it is also used for executing extra-ordinary casualties of war. I don't know if it's true, was it always keris or lance was sometimes also used?

I'm sure the court in Java have many good reasons. Please verify if I'm wrong. Btw, I read in newspaper that several pusaka of kraton Surakarta are indicated missing. I feel sorry about that, do kraton people have documentation of their pusaka and photograph of the missing ones? I hope that spreading the photo could help finding.~IBS

[Alam Shah]

Originally Posted by purwacarita

Btw, I read in newspaper that several pusaka of kraton Surakarta are indicated missing. I feel sorry about that, do kraton people have documentation of their pusaka and photograph of the missing ones? I hope that spreading the photo could help finding.~IBS

It's sad that these things happens (missing). Spreading the photos (if any) with intent to help find it could instead cause more confusion. Instead of helping to find it, we would probably find replica copies of it made by forgers.