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Originally Posted by rasdan
As the keris developed into the modern keris, it is then accepted as a pusaka in a sense that it is a symbol of regency/office of a certain group of people where still, in this time, only nobles owns or were given a keris. During this time, a “legitimate” keris is probably a keris that was manufactured according to the official purpose and the status and of its owner- a keris that is a weapon AND a pusaka.
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As in any type of items that are related with power/authority, the manufacturing quality must be superior subjected to the time period and the artistic qualities/symbolism of this type of keris must be set according to the artistic and symbolic viewpoint of the authority that starts that culture. It is probably during this period also, other kingdoms such as Palembang started their own pusaka keris culture which really inspired by the Javanese culture. These locally made keris soon becomes a pusaka weapon of that particular kingdom and the concept of a pusaka keris soon flourishes in that kingdom.
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However, the keris owned by the general public at this time is nothing more than a weapon. While it can be considered a pusaka once it is being passed down to the next generations in a loose sense, but it is probably not a pusaka in a sense where it have the binding power of a regent/chief where it is a symbol of authority over a certain group of people.
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The only way to distinguish the pusaka grade to the weapons grade keris is using tangguh knowledge (for Javanese culture) or to have some knowledge to identify a quality keris – as pusaka grade keris would rationally have a high quality.
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G’day Alan,
Actually my take on that is embedded in the post above. I’ll reiterate what I mean. The word pusaka can be translated into 2 words in the English language. One means “regalia” and the other means “inheritance”. It can be related where regalia may be inherited, but an inheritance may not be a regalia. Here’s my guessing part.
A keris is a regalia when it is made to symbolise the authority of a king over a group of people or when it is a gift to a person authorising that person as an authority over a specific area for example. I would imagine that a normal person cannot simply acquire a pusaka keris as it would require a source of power (like a country’s constitution in modern time) to authorise this. In old Hindu times, the source of power is their God and a King I guess is supposedly God’s representation on earth. (Not sure). Let’s call this type of keris Type A.
Then there are probably nobles and rich people that may acquire high quality keris made by the empu that makes regalia type keris. These keris are not regalia, but have a very high quality. These are Type B keris. There are also keris that were made by smiths. Some have a good quality, some not very much. Let’s call these Type C keris.
Going back to the second definition of pusaka – an inheritance. Type B and Type C keris will also be a pusaka where it is a keris that is inherited by a person that is not originally made to symbolise power. So, according to the second definition of pusaka these types of keris can be any type of keris as long as it fits the physical characteristics of a keris. It can be made by an empu or a smith (type B or C).
Type B and perhaps Type C keris also however, have a chance to become a Type A or maybe I should call it a “Type A” keris as the owner is elevated to a higher status in life or perhaps become a king where he may regard his keris is a regalia of his country or area of authority. Weather this act can be regarded as “legitimate” or not, I guess it is related to that particular area concept of “source of power/authority” (which normally goes back to religion) at that particular time.
Regarding quality. I would imagine the main identification characteristics of a regalia keris is quality. For Javanese keris, the tangguh knowledge is a must. However, I think, the tangguh knowledge would be insufficient to differentiate between Type A and Type B keris as both may be made by the same empu and therefore have rather similar quality. Type C keris I would imagine can easily be distinguished as someone acquires the knowledge in determining a quality keris.
For kerises from other areas, the only way to go is to look for signs of quality and old age (if desired) using conventional wisdom as keris manufactured outside Java are probably manufactured with a different specification. Therefore it is quite impossible to apply the “tangguh like knowledge” to these kerises.
As I see it, the concept of pusaka/regalia is created by us. We create and elevate it and regard it as a symbol of authority. Without our recognition, any regalia would only be an object. Most likely an expensive object. For collectors, it is very unlikely for us to differentiate Type A and B keris unless a keris have a very good provenance. Type C keris on the other hand also can have a very good quality. Therefore, the only reasonable way to go for collectors is quality. Whether a keris is really a Type A, B or C most likely in many cases will never be known and in my opinion, are the stuff of dreams.