Pak Ganja, I don't know what year Panangguhing Dhuwung ( Mas Ngabehi Wirosoekadgo) was first published, but it mentions PB X, so it is clearly after about 1900, possibly even as late as the 1950's.Incidentally, the text you have quoted from Panangguhing Dhuwung, I cannot locate. I have a photocopy of the edition from the Mangkunegaraan library, and what looks like a second edition without the drawings of keris.I cannot find this text in either edition. Could you assist me by giving me a page number, or a heading? Thanks.
I would like to mention another book, "Silsilah Keturunan Empu Tanah Jawa" (Pangeran Wijil I)
When do we think this might have been written? Possibly during the 18th century?
I have never done an analysis of "Dhuwung". against "Silsilah", but my reading of both books seems to indicate that a major primary source for what is in "Dhuwung" is Pangeran Wijil's work, this would apply most especially to early periods.If not directly drawn from "Silsilah", it is probably reasonable to assume that it is indirectly drawn from that, because by the time Panangguhing was written, the contents of "Silsilah" had already passed into the belief system
If Silsilah Keturunan Empu Tanah Jawa was written in the 18th century, that means it was written 400 years after the period when Empu Hangga might have existed.
One must query the sources upon which Pangeran Wijil might have drawn to produce his work, one must also consider the social and political motivation for the production of "Silsilah".
As to whom Empu Hangga was, this is Empu Angga , son of Empu Manca, grandson of Marcukunda, great grandson of Empu Anjani, brother of Empus Kuwung, Keleng, and Sombro. Empu Angga's line continued with Empu Jigja, his son, but stopped with his grandson, Empu Mandangkara.Empu Keleng's line continued all the way through to Empu Lujuguna IV, and Empu Maragati. This is from Pangeran Wijil's Silsilah.
Possibly it may serve our knowledge of the keris better were we to acknowledge that the "history" of the keris, as preserved in Javanese popular belief has its roots in the writings of court scribes, beginning no earlier than the Kartosuro era. Enquiry into the social and political conditions which prevailed in Jawa during this period may be useful in gaining an understanding of the roots of keris history as a part of Javanese popular belief.
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