Pedang with unusual point

[A. G. Maisey]

The blade form of this pedang is properly named as Pedang Sabet Kalawijan, it is a standard Javanese form, but with features that place it diluar pakem. The word "sabet" indicates that it is a slashing weapon, the word "kalawijan" indicates that it is diluar pakem, or in English , of a non-standard form, the characteristics that cause it to be non-standard are the features at the blade base which approximate a kembang kacang. The slightly hooked tip is not unusual in pedangs of the sabet classification, it is normally the result of sharpening or removal of an edge chip, it is not out of place in any Javanese slashing blade and echoes the bendo, a household tool as well as a weapon.

The differential tempering described is quite normal for any slashing weapon or tool in Indonesia, and is achieved by an edge down quench, rather than a point down quench, such as is usual in a stabbing weapon. Often the back of a blade like this is of different material to the edge, the edge being steel, the back being either plain iron, or in fine quality weapons, pamor, of course, this form of construction also ensures differential hardening with the consequent resistance to breakage.

The hilt is not a Javanese form and has been poorly mated to the blade, there should be no gap between the blade base and the hilt, this blade is only supported by the tang, it should be supported by the width of the blade in the ricasso area, this is achieved by sinking the blade base into the hilt a few millimetres when the hilt is mounted, or at very least, ensuring that the blade base is flush to the hilt. As is, this pedang could not be used in combat.

In my opinion this pedang is a marriage.

Sorry.

EDIT

Just a parting thought that might be of interest.
The word "kalawija" is a variation of "palawija".

"Palawija" has two meanings, it can refer to the dwarfs and physically deformed servants who were kept in Javanese Karatons, or it can refer to a second crop, the second crop being lesser than the first. In either case it can be applied to something else, especially a weapon, in the crop sense, as a weapon or tool that has been altered or re-manufactured, in the deformed person sense as a weapon that was of unacceptable form (in kraton terms, the Karaton being the authority on Pakem) from the very beginning.

There has been more than a little uninformed comment on the practice of keeping deformed persons as kraton servants and entertainers. In fact this was a form of social support:- in a society that had no room for people who were unable to work at normal jobs, and who by their very presence offended the eye, these deformed people were discriminated against and could not lead a normal life in the broader society. Thus, the ruler was fulfilling his duty to protect all his people by taking them into his kraton and giving these unfortunate people a useful life.

In traditional Javanese society the ruler had a duty of care to his people, just as the people within his realm had a duty to serve the ruler. It is the principle of "Kawula-Gusti", and the philosophy extends to the relationship between Mankind and God.

[Jens Nordlunde]

Alan, thank you very much for your 'EDIT', it is most interesting.
A better understanding of how they were thinking at the time - which logic they used - is very much asked for, but it is likely not easy to find.

[A. G. Maisey]

Actually Jens, this "lord : servant" line of thought permeates Javanese society until the present day, I can still see it active in many ways in Solonese society, but perhaps less so in some other parts of Jawa. For example, a servant who has given long service to a family more or less becomes part of the family, and when that person leaves the family service because of age or other necessity, is still considered a part of the family and assisted in time of need, even though no longer employed. That assistance might be a small pension or if this is not needed a more considerable assistance in the case of illness or other circumstance.

Similarly with a straight-out employee of a business, where that employment has extended over a lengthy period, the employee and his employer (if both are of a traditional frame of mind) will see a continuing obligation, one unto the other, even though the day-to-day employment has finished.

The idea of a defective person being related to a second rate crop produced in the dry season, can I believe, be seen in societies other than just Jawa, similar ideas applied to differing entities can be identified in languages other than Javanese.

I personally see both these things as an expression of the ideal patriarchal societal model:- the father has an obligation and a duty to support and assist the family : the family has an obligation and a duty to assist the father, thereby assisting and strengthening the family. This is then reflected in the nature of the broader society.

Of course, today we can see the dominant policy of societal management as division facilitated by a strategy of tension, thus many societies lack the cohesion that a patriarchal, or even a matriarchal philosophy can engender.

It can be quite enlightening to consider the strengths and weaknesses of differing societal models and compare one unto the other. Entertaining too, I guess.