[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.