Quote:
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Originally Posted by A. G. Maisey
The Javanese figural hilts that we have been accustomed to categorise as "raksasas" cover a range of seemingly different characters. These characters display minor differences, which could be indicative of the identity of the character, or of stylistic interpretation. However, there is one thing that I believe we can take as a certainty, and that is that the purpose of this type of figural hilt was protective. Bearing in mind the manifestation of the keris as linga, I believe that all of these Javanese figural hilts, irrespective of whether they bear overtly demonic indicators, or not , can be interpreted as dvarapalas.
A dvarapala is a Buddhist guardian figure, most often found as a guardian of temples. Instances occur in Javanese monumental works where a dvarapala has been represented as an identifiable character.
A dvarapala can be represented in a number of different positions, however, one position above all others is identified with the dvarapala. The image I have provided shows a hilt with a figure in this position.
Any study of archaic Javanese sculptural works will quickly reveal that some of the greatest names in the field of Javanese/Indonesian art have had difficulty in the identification of figural representations with specific identifiable characters.
With this in mind, I feel that it is unwise in the extreme to attempt to identify minor sculptural works, works which are often in the nature of folk art, with specific characters. Sometimes we can make a reasonably supportable identification, but at other times the attributes of the figures are mixed and muddled and any identification becomes not much more than a hopeful guess.
However, one thing we can rely upon is the protective nature of the figural keris hilt.
To some it may seem strange that we would find a dvarapala, a Buddhist guardian, associated with an artifact --- the keris --- that has its origin in Hindu Jawa. In Jawa during the East Javanese period there had occurred a synthesis of some aspects of Buddhist belief with Hindu beliefs,moreover, the dvarapala figure is widespread in Jawa, and can be found in a number of applications.
So, to return to the original question:- who is the specific character represented in the "raksasa" style keris hilt?
In my opinion it is only very rarely that a specific character may be able to be identified.
I hold this opinion because of the general insufficiency of evidence that will permit positive identification of any specific character.
Setting aside figural keris hilts from locations other than Jawa, I am of the opinion that the Javanese hilt style that has usually been referred to as the "raksasa" style could more correctly be referred to as the "dvarapala" style.
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On the Krisdisk Jensen makes a similair note related to a figural hilt but in that case a specimen with a snake as necklace that suckles the thumb.
Here is his comment:
Notice the snake sucking his thumb and coiling around his neck. It indicates his Sivaistic origin. He may be a Dvarapala- a guardian of a temple
His source: Jan Fontein: The Sculpture of Indonesia, Washington 1990, p 130.
The book on disc is not easy to access but does have the advantage you can zoom in on pictures!
Erik