Resin-based Warangka & Hilt

[A. G. Maisey]

SJ, I am very sorry if my writing has caused you some confusion, I will try to remedy this.

In essence we are talking about preservation of ferric material.

There are a number of ways in which this can be achieved, but the basic principles are that we need to isolate the ferric material from agents that can generate corrosion.

One of those agents is cellulose material.

Wood is a cellulose material.

So we are well advised to ensure that if we wish to prevent corrosion occurring in ferric material, we do not store that ferric material in a situation where it is in contact with wood.

Of course there are other agents that can cause corrosion in ferric material and many ways of isolating the ferric material from the corrosive agents.

One of cheapest, more practical, and lowest in cost of those anti-corrosive systems is the application of oil to the surface of the ferric material.

Where a piece of oiled ferric material is inserted into a wooden cover, the wood of the cover will absorb and eventually become saturated with the oil that transferred from the ferric material, it will become so saturated that the oil will form a barrier between the cellulose material which is wood, and the ferric material, which might be a keris or any other type of blade.

I am most definitely not recommending the insertion of oiled blades into wooden scabbards, my recommendations in respect of the storage of blades have remained virtually unchanged for many years and have been published many times in a number of places.

I have found that a very practical method of protection for blades made from ferric material is that the oiled blade be kept in a plastic envelope and preferably out of the blade's scabbard.

It would seem that my comments in respect of the cultural value of keris dress were also insufficiently precise to provide a clear understanding of my meaning, and I do apologise for any misunderstanding or confusion my brevity might have caused.

I will try to do better.

In Javanese thought the only part of a complete keris that has true cultural value is the blade, the wilah.

It is the blade that links the seen & unseen worlds, it is the blade that ties the present generation to past generations, it is the blade that is iconic of Siwa , it is the blade that is iconic of the Gunungan, and thus of Mount Meru which is Mount Kailash, dwelling place of the ancestors and the Gods. Only the blade can be considered to be sacred.

The dress for the blade is no more important than clothing is for a man.

In the case of a man, and of a keris, that clothing is subject to certain societal dictates, and in terms of the "cultural" value of keris dress, it is these societal dictates that form the framework within which the dress components of a keris find their function.

However, in strict terms, these dictates are societal, rather than cultural, yes, there is a very fine line between societal standards and cultural values, and sometimes it might be a little difficult to identify that line, but in the case of keris dress we are addressing a societal standard, rather than a cultural value.

One of the ongoing problems associated with the keris is that there are many perspectives from which the keris may be assessed. For those people who are not a part of keris society the manner in which they perceive the keris is very, very different to the manner in which an experienced person who is a part of keris society will perceive the same keris.

The dress of a keris is something that relates to the hierarchical position and personal tastes of the custodian of the keris, it is no more important in the cultural value of the keris than is the setagen that a man winds around his waist.

[shadejoy]

Originally Posted by A. G. Maisey

The dress for the blade is no more important than clothing is for a man.

My perspective I have regarding the importance of dress is perhaps also from the Hindu-Siwa. The concept of Lingga Yoni. The union of the phallus as the masculine organ with the yoni which is the symbol of the feminine organ that produces the energy of creation, which is the basis of all creation.

Keris I think, is another form of Lingga Yoni. Where the Wilah is the Lingga and Gonjo is the Yoni. Where Wilah Peksi is the Lingga and the Hilt/Handle is the Yoni. Finally, the wilah is the Lingga and the Wrongko is the Yoni.

My opinion on this is that the dress or wrongko is an integral part of Keris. So much so that some people say you have to have the steel blade, wrongko and hilt together ..to be called a Keris.

Alan, I learn so much from you about Keris it's not even funny. I followed your suggestion ..here are my Keris, the wilah is separated from handle and wrongko, oiled and vaccum-sealed. They're tucked away in a wooden box along with their sheaths.

[A. G. Maisey]

There is more than a single way to understand the keris.

If one way is different to another way, this does not necessarily mean that one way is wrong & the other way is right. It becomes a matter of perspective.

However, not all perspectives necessarily have the same value, just as all opinions do not have the same value. For example, if I have a blocked drain, I call a plumber, I do not call my motor mechanic.

SJ, your remarks on the relative importance of the dress of the keris reflect a perspective that has become quite popular in relatively recent times. I have noted that it is particularly popular with keris interested people --- and philosophers (most Javanese people are philosophers, whether they realise it or not) --- in the Ngayoga area.

The thought process goes like this:-

the keris, ie, the wilah, is inarguably masculine, its primary iconic relationship is Gunungan, which then leads to Meru, Mount Meru, Mount Kailash, Siwa, Gods, ancestors

the wrongko is female in nature

together the keris and the wrongko represent the unity of humanity > society > the world > the cosmos

this resonates with the Hindu idea that no man is complete without a woman, no woman is complete without a man, this unity of male & female is the foundation of society, the foundation of universal harmony and the foundation of creation & life

this idea is encapsulated in the Javanese pepatah:-

Curiga manjing warangka, warangka manjing curiga :-

broadly:- "the wrongko completes the keris, the keris completes the wrongko"

this little saying is dragged out at every wedding celebration, and in many situations where mutual cooperation completes a relationship.

When we understand more of the way in which Sufism has shaped Javanese society we begin to understand more of the way in which these ideas have blended with Javanese indigenous ideas, and the ideas that have come from the old Jawa Hindu-Buddhist traditions.

One thing that Islam seems not to have been able to harmonise away is the role of the hilt as guardian. But they did attend to this little problem very neatly by introducing the planar form, during the Demak era, and representing the remnant demonic features as leaves:- patra = leaf.

EDIT

It has been suggested to me that I should refrain from delicacy and provide a literal translation of the little Javanese quote, rather than a broad translation.

Accordingly, here is the exact translation of the quote:-

"Keris enter wrongko, wrongko enter keris"

[shadejoy]

Originally Posted by A. G. Maisey

There is more than a single way to understand the keris.

If one way is different to another way, this does not necessarily mean that one way is wrong & the other way is right. It becomes a matter of perspective.

However, not all perspectives necessarily have the same value, just as all opinions do not have the same value. For example, if I have a blocked drain, I call a plumber, I do not call my motor mechanic.

SJ, your remarks on the relative importance of the dress of the keris reflect a perspective that has become quite popular in relatively recent times. I have noted that it is particularly popular with keris interested people --- and philosophers (most Javanese people are philosophers, whether they realise it or not) --- in the Ngayoga area.

The thought process goes like this:-

the keris, ie, the wilah, is inarguably masculine, its primary iconic relationship is Gunungan, which then leads to Meru, Mount Meru, Mount Kailash, Siwa, Gods, ancestors

the wrongko is female in nature

together the keris and the wrongko represent the unity of humanity > society > the world > the cosmos

this resonates with the Hindu idea that no man is complete without a woman, no woman is complete without a man, this unity of male & female is the foundation of society, the foundation of universal harmony and the foundation of creation & life

this idea is encapsulated in the Javanese pepatah:-

Curiga manjing warangka, warangka manjing curiga :-

broadly:- "the wrongko completes the keris, the keris completes the wrongko"

this little saying is dragged out at every wedding celebration, and in many situations where mutual cooperation completes a relationship.

When we understand more of the way in which Sufism has shaped Javanese society we begin to understand more of the way in which these ideas have blended with Javanese indigenous ideas, and the ideas that have come from the old Jawa Hindu-Buddhist traditions.

One thing that Islam seems not to have been able to harmonise away is the role of the hilt as guardian. But they did attend to this little problem very neatly by introducing the planar form, during the Demak era, and representing the remnant demonic features as leaves:- patra = leaf.

EDIT

It has been suggested to me that I should refrain from delicacy and provide a literal translation of the little Javanese quote, rather than a broad translation.

Accordingly, here is the exact translation of the quote:-

"Keris enter wrongko, wrongko enter keris"

That is it. Thank you for explaining to us in more detail, it's well-defined.

Historically speaking, prior to Hinduism came to Nusantara, people at the time, especially in Java, had their own indigenous ancient religion that worshipped their ancestors (para Hyang) who resided in Mountains. When Hinduism came from India, Javanese took the religion and developed it as its own by synchronizing the incoming Hinduism with their indigenous ancient religion. Thus, creating Nusantara's own culture that broke free from Indian influence and had grown by itself.

Mount Penanggungan was believed as the macrocosmos for Javanese at the time. It's believed as the peak of Mahameru (Meru) which was moved from India to Java where the Gods resided, as was told in Kitab Tantu Pangelaran. It broke free from the original story of Samudra Manthana from India.

So to me, the concept of 'Gunungan' stayed and evolved even after the shift from Javanese indigenous beliefs to Hindu-Buddhism. Mount Penanggungan resembles the concept of Indian Mahameru where the mountain is surrounded by smaller mountains in eight cardinal and ordinal directions. It's the concept of Nawadewata of eight gods in each direction with Siwa in its center.

The end of Majapahit era was riddled with turbulence and unrests. Around 1500s, Demak, the first Islamic kingdom in Nusantara successfully toppled Majapahit. As a result, Kadewaguruan intellectuals fled to Blambangan and eventually Bali. Then, cultural acculturation occurred between Javanese Hindu and Balinese culture. The union was so strong that it formed a new religion, which Balinese people know as Tirta religion and then finally called Hindu Dharma. Meanwhile, Islam's influence back in Java assimilated with the original Javanese indigenous beliefs creating Islamic Java culture as we know today.

I definitely have heard of the saying before.. Curiga manjing warangka, warangka manjing curiga

Is it fair for me to say that the pepatah is more from the Islamic Java perspective rather than Hindu Java? I want to say that it's coming from Javanese wisdom and philosophy of manunggaling kawulo Gusti or perhaps a concept of leader and his people?

I would like to reiterate of your sentiment, that I take the difference in perspective as enrichment. There is no wrong and right way in seeing this. Afterall, Keris is full of symbolisms. There are many ways of interpreting it.

[A. G. Maisey]

SJ, there are many perspectives, many understandings to much in this world.

History & societal progression are two fields that seem to be more rich than most in the ways in which interpretations & beliefs can vary.

The ways in which the people of a society provide ready access to the ideas upon which a society stands are usually expressed in forms that are characteristic of the society itself. In the case of Javanese society we have a synthesis of indigenous beliefs overlaid with Hindu-Buddhist beliefs, overlaid by Islam, and in the modern era overlaid again by the values of the developed world.

Frankly, I am reluctant to attempt to dismantle the elements of Javanese society in any attempt to categorise one element as attributable to a single influence. We need to bear in mind that when we consider entities that progress as a thread through time, that to form an opinion on any one part of that thread we must first identify the window in time that we are looking through.

In simple terms:- time alters perspective.

[shadejoy]

Originally Posted by A. G. Maisey

SJ, there are many perspectives, many understandings to much in this world.

History & societal progression are two fields that seem to be more rich than most in the ways in which interpretations & beliefs can vary.

The ways in which the people of a society provide ready access to the ideas upon which a society stands are usually expressed in forms that are characteristic of the society itself. In the case of Javanese society we have a synthesis of indigenous beliefs overlaid with Hindu-Buddhist beliefs, overlaid by Islam, and in the modern era overlaid again by the values of the developed world.

Frankly, I am reluctant to attempt to dismantle the elements of Javanese society in any attempt to categorise one element as attributable to a single influence. We need to bear in mind that when we consider entities that progress as a thread through time, that to form an opinion on any one part of that thread we must first identify the window in time that we are looking through.

In simple terms:- time alters perspective.

..and such is life, absolutely. Thank you as always for your insight.

[Mickey the Finn]

~cringe~ ~shudder~
Honestly, I really do not think so. Some things are simply not cricket, old boy; and some things are simply not done. Certain things are so far beyond the pale of decency that to even raise the question...

I would never even consider applying the insult of resin dress to any keris.

But as long as nobody else ever saw it, as long as it was kept in a singep, in a locked drawer, in a locked cabinet, in a locked room, I guess it might provide a suitable storage facility.

It might do, hypothetically speaking, as a storage facility...of sorts...but there's still the matter of the indignity inflicted upon the keris...

I've read about fibreglass warangka a few years ago. I've seen photos of cardboard kotak. I also have a singep here beside me, made of some sort of synthetic fabric with a "pseudo-batik" pattern incorporating the logo of some football club with the initials "ACM", the red cross on a white field of England, and the year 1899... If anybody ever gussied me up in such a getup, even on a "casual Friday"...

Just because a thing exists, it doesn't mean it ought to, nor that it's appropriate to use said thing for the purpose it's artificer intended.

M. t. F.

[Jean]

Originally Posted by shadejoy

here are my Keris, the wilah is separated from handle and wrongko, oiled and vaccum-sealed. They're tucked away in a wooden box along with their sheaths.

Hello Shadejoy,

And do you keep them in a safe at the bank?
Personally I prefer my way and to be able to enjoy my krisses whenever I like and without having to perform any maintenance of the blade after the initial treatment with WD40, just checking the condition from time to time. However I live in a dry environment.
Regards

[A. G. Maisey]

Spoken as a true collector Jean.

Bravo.

I used to be exactly the same.

[shadejoy]

Originally Posted by Jean

Hello Shadejoy,

And do you keep them in a safe at the bank?
Personally I prefer my way and to be able to enjoy my krisses whenever I like and without having to perform any maintenance of the blade after the initial treatment with WD40, just checking the condition from time to time. However I live in a dry environment.
Regards

Haha.. no, not in a safe. I think it comes down to lifestyle and personal preference. Don't get me wrong, I love my Keris, they are magnificent and valuable to me. My daily life isn't that hectic but between work and family, there is always something to do and places to go. There was one time I neglected my Keris for over a year in its scabbard untouched and noticed a small speck of discoloration on its wilah. It was thankfully gone after applying gun oil. So this time I thought I should do something differently.

Very nice pair of Panakawan blawong!!