Greneng

ganjawulung · 12th November 2007, 03:15 AM

GRENENG

I think dr David proposed us a very interesting topic to discuss. Yes, not all the Javanese keris bears details of “greneng”. But this specific detail has its importance in the development of (Javanese) keris culture.

Greneng usually found in keris with luks, although some straight (lurus) dhapurs of Javanese keris do have this detail. I tried to note from an existed list of about 212 dhapurs in Javanese keris (let me lend the list of dhapurs’ details, of Mr Haryono Guritno, “Keris Jawa, Antara Mistik dan Nalar”, page 172-179), some 109 out of them (about more than a half) with “greneng”. Mostly keris dhapur with luks. (From 94 straight dhapurs out of 212, only 46 have detail of “greneng”, or less than half of those 94 straight dhapurs have “greneng”). There may be of course, more than 212 keris dhapurs in Javanese keris.

And this is my personal view on “greneng”. Javanese like to “speak” with symbolism. As do in keris too. So, beside the nature of keris as a weapon, keris is also the symbol of their small world. (Beside the nature of keris as a weapon, it is also a “sipat kandel”, or “medium of someone’s confidence”). So it is not surprising, if the Javanese tried to put symbols of life, their small world, on the details of keris.

All details of keris, from tip to the bottom of keris, bear this life symbolism. And they express their symbolism in “natural language” (The javanese speak more with heart, emotion, than with logical reasoning).

Let us talk the details from the tip of keris. There are at least four kinds of keris tip’s forms: (1) Nggabah Kopong or like empty rice grain, (2) Mbuntut Tumo of like the tail of human hair’s louse, (3) Ngudhup Gambir, or like the ‘Gambir’ flower’s bud, (4) Nyujen of sharp pointed like the tip of ‘Suji’s” leaf. (Please, see the illustration).

The details of the ‘gandhik’ (front-bottom of the keris) also mentioned with this “natural” way. The “sekar kacang” (like the peanut’s flower, or like the trunk of elephant). Also the details surround the “sekar kacang”, like “jalu memet” or cock’s spur, “lambe gajah” or like the lips of elephant… The keris itself, is the symbol of a human body. If you lay the keris with the handle upright, than the handle is the “head” of the human body, and the whole blade of keris is the body.

And the part of “wadidang” or rear-bottom of keris? This is quite “strange”, because some keris have two “dha” forms (the javanese may call these details as rong dha or two dha, or let you spell it in easier way as “ron dha”). “Dha” is the 12th alphabet in the javanese scripture or what people called as “caraka-script”. (Please see the illustrations below).

Yes, the big question is why they depicted the “dha” scripture in the “greneng”, and not the other javanese alphabet? And why two “dha”, and even “four dha” in the “greneng susun” or “greneng robyong”? And maybe the next question is, like dr David’s question: what is the purpose of “greneng”?

Ganjawulung

Newsteel · 13th November 2007, 12:37 AM

Just wondering. Like another example in malay armoury, the arabic word "Alif, Lam Alif , Ha' would have their insight meaning and 'defensive or invincible properties' in Tasawuf and Sufism teachings.

Would this also may have similar connection in olden Javanese alphabets?

ganjawulung · 13th November 2007, 05:58 AM

IDENTITY IN GRENENG

There were some Javanese warriors which were known wearing keris, not for weapon but for “sipat kandel” (medium of self confidence). They were Pangeran Diponegoro during the Diponegoro Rebellion war in 1825-1830 and General Soedirman before the Indonesian independence in 1945. But they only wore keris in his belt, in front of their belly, but never used as weapon. Pangeran Diponegoro – in many depictions – used sword as his weapon (and also for commanding his troop), while General Soedirman use pistol as his main weapon for self defending.

Beside as a sipat kandel, keris is also a part of the owner’s identity. Sultan Hamengku Buwono IX had once commissioned keris to Empu Djeno in the 20th century, kerises with dhapur Jangkung Mangkunegara (three luks), and some tombaks or spears. The Sultan commissioned Jangkung Mangkunegara with certain degree of “condhong leleh” (the inclination of keris blade).

And this is just illustration, that I quoted from Mr Haryono Guritno, the writer of Keris Jawa Antara Mistik dan Nalar. I found it is interesting. Mr Guritno wrote quite comprehensive on some kinds of greneng. He wrote too “greneng” as part of “identity” of the maker. Like a specific signature of the maker. (Please see the illustration).

The “greneng” was copied from real kerises which was made by certain empus in 19th and 20th century. From the illustration, you may see the “signature” of certain empu in the form of greneng, such as (1) Empu Braja Setika, (2) Empu Singa Wijaya, (3) Empu Jaya Sukadga, (4) Empu Wira Sukadga, (5) Unknown Empu, and (6) Empu Djapan…

Were the forms of greneng “dha” from Javanese alphabet, or “Alif” as mentioned by Newsteel in the previous post, that is still an interesting discussion…

Ganjawulung

12th November 2007, 03:15 AM	#1
ganjawulung Member Join Date: May 2007 Location: J a k a r t a Posts: 991	Why Rong Dha? GRENENG I think dr David proposed us a very interesting topic to discuss. Yes, not all the Javanese keris bears details of “greneng”. But this specific detail has its importance in the development of (Javanese) keris culture. Greneng usually found in keris with luks, although some straight (lurus) dhapurs of Javanese keris do have this detail. I tried to note from an existed list of about 212 dhapurs in Javanese keris (let me lend the list of dhapurs’ details, of Mr Haryono Guritno, “Keris Jawa, Antara Mistik dan Nalar”, page 172-179), some 109 out of them (about more than a half) with “greneng”. Mostly keris dhapur with luks. (From 94 straight dhapurs out of 212, only 46 have detail of “greneng”, or less than half of those 94 straight dhapurs have “greneng”). There may be of course, more than 212 keris dhapurs in Javanese keris. And this is my personal view on “greneng”. Javanese like to “speak” with symbolism. As do in keris too. So, beside the nature of keris as a weapon, keris is also the symbol of their small world. (Beside the nature of keris as a weapon, it is also a “sipat kandel”, or “medium of someone’s confidence”). So it is not surprising, if the Javanese tried to put symbols of life, their small world, on the details of keris. All details of keris, from tip to the bottom of keris, bear this life symbolism. And they express their symbolism in “natural language” (The javanese speak more with heart, emotion, than with logical reasoning). Let us talk the details from the tip of keris. There are at least four kinds of keris tip’s forms: (1) Nggabah Kopong or like empty rice grain, (2) Mbuntut Tumo of like the tail of human hair’s louse, (3) Ngudhup Gambir, or like the ‘Gambir’ flower’s bud, (4) Nyujen of sharp pointed like the tip of ‘Suji’s” leaf. (Please, see the illustration). The details of the ‘gandhik’ (front-bottom of the keris) also mentioned with this “natural” way. The “sekar kacang” (like the peanut’s flower, or like the trunk of elephant). Also the details surround the “sekar kacang”, like “jalu memet” or cock’s spur, “lambe gajah” or like the lips of elephant… The keris itself, is the symbol of a human body. If you lay the keris with the handle upright, than the handle is the “head” of the human body, and the whole blade of keris is the body. And the part of “wadidang” or rear-bottom of keris? This is quite “strange”, because some keris have two “dha” forms (the javanese may call these details as rong dha or two dha, or let you spell it in easier way as “ron dha”). “Dha” is the 12th alphabet in the javanese scripture or what people called as “caraka-script”. (Please see the illustrations below). Yes, the big question is why they depicted the “dha” scripture in the “greneng”, and not the other javanese alphabet? And why two “dha”, and even “four dha” in the “greneng susun” or “greneng robyong”? And maybe the next question is, like dr David’s question: what is the purpose of “greneng”? Ganjawulung Attached Images

13th November 2007, 05:58 AM	#3
ganjawulung Member Join Date: May 2007 Location: J a k a r t a Posts: 991	Identity IDENTITY IN GRENENG There were some Javanese warriors which were known wearing keris, not for weapon but for “sipat kandel” (medium of self confidence). They were Pangeran Diponegoro during the Diponegoro Rebellion war in 1825-1830 and General Soedirman before the Indonesian independence in 1945. But they only wore keris in his belt, in front of their belly, but never used as weapon. Pangeran Diponegoro – in many depictions – used sword as his weapon (and also for commanding his troop), while General Soedirman use pistol as his main weapon for self defending. Beside as a sipat kandel, keris is also a part of the owner’s identity. Sultan Hamengku Buwono IX had once commissioned keris to Empu Djeno in the 20th century, kerises with dhapur Jangkung Mangkunegara (three luks), and some tombaks or spears. The Sultan commissioned Jangkung Mangkunegara with certain degree of “condhong leleh” (the inclination of keris blade). And this is just illustration, that I quoted from Mr Haryono Guritno, the writer of Keris Jawa Antara Mistik dan Nalar. I found it is interesting. Mr Guritno wrote quite comprehensive on some kinds of greneng. He wrote too “greneng” as part of “identity” of the maker. Like a specific signature of the maker. (Please see the illustration). The “greneng” was copied from real kerises which was made by certain empus in 19th and 20th century. From the illustration, you may see the “signature” of certain empu in the form of greneng, such as (1) Empu Braja Setika, (2) Empu Singa Wijaya, (3) Empu Jaya Sukadga, (4) Empu Wira Sukadga, (5) Unknown Empu, and (6) Empu Djapan… Were the forms of greneng “dha” from Javanese alphabet, or “Alif” as mentioned by Newsteel in the previous post, that is still an interesting discussion… Ganjawulung Attached Images

13th November 2007, 12:37 AM	#2
Newsteel Member Join Date: Sep 2006 Posts: 132	Just wondering. Like another example in malay armoury, the arabic word "Alif, Lam Alif , Ha' would have their insight meaning and 'defensive or invincible properties' in Tasawuf and Sufism teachings. Would this also may have similar connection in olden Javanese alphabets?