Thank you for your comments, Mr. Hartadi. I find this Lombok attribution to be rather thought provoking.
The following comments that I will make are not in any way to be understood as a casting of doubt upon your comments, nor as any sort of challenge to the beliefs of keris conscious people living in Lombok --- or anywhere else for that matter.
However, what you have written does vary significantly from the usual Balinese understanding of the leak, and in addition, what you have written does raise some questions.
The leak (or leyak) is an indigenous Balinese being. In daylight they appear to be a normal human being, but at night they can appear as they really are, just a head with trailing guts. They have the power to transform into other things, not necessarily living things, they might take the form of some sort of inanimate thing.
Leaks are generally perceived in Bali as really bad news, to be avoided at all costs, but many years ago I was told by a Brahmin whose daughter was married to my wife’s cousin that leaks are not necessarily bad and can help a person if the way is understood. Actually, a leak is a human being who has changed to a leak because of the practice of black magic.
There are several different types of leak, and I forget what they are and what their characters are, I cannot go to my references as I am away from home at the moment.
The boss of the leaks is Rangda, who as we know is an incarnation of Dewi Durga.
I cannot recall any belief or tradition in Bali where a leak will cover its face to avoid recognition. In fact, a leak has the ability to change form if it wishes to avoid recognition, and during daylight hours a leak will look like an ordinary person. So, cover the face with hair to avoid recognition? Maybe in Lombok, but not in Bali.
If I were at home I could give references to substantiate what I have written, but I’m not at home, so I cannot.. However, leaks and their place in the Balinese folk belief systems are very well known so finding references should not be at all difficult.
Whenever I hear or see discussion on this female hilt form there is always one question that comes to the front of my mind:- when and where were the names that are commonly used first found?
Who first decided this form was a representation of Dewi Durga?
Who first named this form as “Balu Mekabun”?
When?
Then there is the question of exactly who and what Balu Mekabun is. My memory is far from perfect, as is my knowledge, but I cannot recall ever hearing “Balu Mekabun” applied to any character in Balinese folk belief other than by some people with an interest in the keris.
Does Balu Mekabun exist in the wider spectrum of Balinese folk belief?
I could be dead wrong, but I sort of have the feeling that what we have in Balu Mekabun is a European creation intended to give the impression of authenticity. Once in play, the term takes on a life of its own , just as Balinese hilts are widely referred to in Bali as “hendel”, or in a similar fashion to the way that the term “Keris Mojopahit” replaced the term “Keris Sajen” probably in the mid-1980’s. Inventions by bules that are taken up by people living in Jawa-Bali. Lets face it:- it helps trade if you let the buyers think they know what they’re talking about.
If asked a question, make sure you give the answer that is expected. Don’t upset people who have power or money.
|