New keris

[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?

[Freddy]

Couldn't it be that all depends on the appreciation given by the people. A man can start as 'pandai keris', but if his work is really good and a lot of people appreciate it, I guess, it's possible that he obtains the status of 'empu'. Then he is seen by all as a 'master of his craft'.

This, of course, not only goes for keris makers, it's appliable to all craftsmen.

[marto suwignyo]

I apologise for being less than clear in what I have written.

I have attempted to be very specific in my explanation of the both the word "empu", and way in which it applies to the people I mentioned.It would appear that I have failed.

I shall try again.

Empu Suparman was a part of the heirarchy of the Kraton Surakarta Hadiningrat.
He held rank within the Kraton heirarchy, the names bestowed upon him by Sinuhun indicated his calling and assigned duties within that heirarchy.
Until the time of his death he was the official empu of the Kraton Surakarta.

Empu Djeno has a name bestowed by the Kraton Yogyakarta, but which I would need to look through reference material to find. That name will incorporate components that will clearly indicate his calling and duties within the Kraton heirarchy. He will also hold a rank within the Kraton heirarchy.Additionally, Empu Djeno claims descent from a line of empus.

Pauzan Pusposukadgo was given the name "Pusposukadgo" by the Kraton Surakarta. The components of this name are "Puspo" and "su" and "kadgo". The component "kadgo" indicates his calling within the Kraton heirarchy. "Kadgo" is a Javanese literary term for "keris"; it appears in Old Javanese, Kawi, and Sanskrit, where meanings vary from "keris" to "pedang" and "sword".This name clearly identifies Pauzan as an armourer. The fact that he has chosen not to be called an empu is a reflection of his religious committment, nothing to do with the recognition of his skills. Pauzan Pusposukadgo also holds a rank within the heirarchy of the Kraton Surakarta.

Empu Mangku Wije is a heriditary empu. As I explained in my earlier post, in Bali the empus were not a part of the Kraton system, but rather members of a clan apart from the rest of Balinese society. They provided their services upon request. Empu Mangku Wije has the right to call himself "empu" because of his line of descent, and because of his membership of the Pande clan, and because of his occupation in the making of Balinese ritual implements, tools, and weapons, including keris.

There can be no question that these four men are entitled to be known as "Empu".

However, as I also advised in my previous post:- "---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.---"

Of course a person who is the descendant of a line of empus cannot call himself an empu if he is in fact a bookkeeper, but if that person works as an empu, in Bali he has the right to call himself an empu. In Jawa the designation of empu should come from the Kraton, where it will be indicated by the name given by Sinuhun at the time a Kraton rank is bestowed. But it must be noted, that in historic times some people were known as empus who never worked under the aegis of a kraton.

I trust that this further explanation clarifies the matter.

[John]

Terima kasih Marto for the outstanding post and for further enhancing/clearing my understanding especially on the part of Balinese Empus not being part of the kraton system. I didn't know that. In rereading your preceding posts I realised I've missed a few salients points highlighted by you earlier. My apologies. I guess if the official kraton status of those few noted names cannot be disputed, they are Empus. Again you've also highlighted "But it must be noted, that in historic times some people were known as empus who never worked under the aegis of a kraton" which is again noted.

I'm aware of Djeno's descend claim to a line of Empus (if indeed verifiable) but not too sure of the circumstances to his kraton yogyakarta title. My saying so because things appear to be more for commercial reasons these days...