Si Ginjai -- National Museum of Jakarta

[A. G. Maisey]

No criticism Pak Ganja. None at all. Only praise for presenting this traditional story so well.

You have given a very clear retelling of traditional beliefs surrounding Ki Nom. I have no doubt at all that it will be of interest to many people who have not yet heard this story.

But we must remember:- this is traditional belief. It is a very important part of the study of the keris in Jawa, but it cannot be construed as history. It is historically based legend.

As previously stated, my personal feeling is that Ki Nom was a composite.

Additionally:- Pak Ganja, if every keris that I have seen was truly the work of Ki Nom--- and I would have seen only a tiny fraction of all "Ki Noms" in existence--- the Honoured Ki Nom would have had to live to at least 500 years of age, and worked non-stop 7 days a week, 24 hours a day.

I feel that what we have is a "school" effect, where blades were made by linked makers after a particular pattern. We know that mass production techniques were used in old Jawa, we know that top level craftsmen supervised work, rather than carrying it out themselves.

Possibly we need to begin to think in a slightly different way about "Keris by Ki Nom".

[PenangsangII]

Salam Pak Ganja,

I am not sure whether a "pa" exists in Cakra script, but I do know that "Pa" in Jawi script derives from Arabic "Fa". So pls forgive my ignorance.

As you said previously, Ki Nom or Ki Supa Anom had lived beyond a hundred years and had served many kings from Majapahit to Pajang & Mataram, hence my assumption of Islamic influence.

[ganjawulung]

Originally Posted by A. G. Maisey

Additionally:- Pak Ganja, if every keris that I have seen was truly the work of Ki Nom--- and I would have seen only a tiny fraction of all "Ki Noms" in existence--- the Honoured Ki Nom would have had to live to at least 500 years of age, and worked non-stop 7 days a week, 24 hours a day.

From Majapahit to Mataram

HE AIN’T HEAVY HE’S MY BROTHER

The road is long
With many a winding turn
That leads us to who knows where
Who knows where
But I'm strong
Strong enough to carry him
He ain't heavy, he's my brother

So on we go
His welfare is my concern
No burden is he to bear
We'll get there
For I know
He would not encumber me
He ain't heavy, he's my brother

Bridge:
If I'm laden at all
I'm laden with sadness
That everyone's heart
Isn't filled with gladness
And love for one another

It's a long, long road
From which there is no return
While we're on the way to there
Why not share
And the load doesn't weigh me down at all
He ain't heavy, he's my brother

He's my brother
He ain't heavy, He's my brother

Yes, it’s just an old song of UK’s pop group in the 60s, The Hollies. The song was long leading the pop-chart in the end of 1969, (it was said) not only in UK, but also in other parts of the world. Many young Indonesians at that time, was fascinated too with this melodious song, which sung by Allan Clarke. Did we know the really meaning of this song? Litterally, maybe yes. But not the real meaning, which might propelled the inspiration of the composer.

"He Ain't Heavy" was composed by Bobby Scott and Bob Russell. The pair were introduced to each other by Johnny Mercer at a California nightclub. Despite the fact that Russell was dying of cancer and that the pair met in person only three times, they managed to turn out "He Ain't Heavy". The Hollies soon recorded the emotional ballad, featuring the piano talents of Elton John, and with Allan Clarke providing a heartfelt rendition of the lyrics.

Another explanation for the origin of the title "He Ain't Heavy, He's My Brother" is that of a Vietnam War photo. Supposedly, the image depicted a GI carrying a Vietnamese man on his back. The journalist had asked if he'd been carrying him far, and the soldier had smiled at the camera and said, "He ain't heavy, he's my brother."

Which one was the real meaning of the beautiful song? Both? Yes. Maybe both. We don’t know what was really happened in the mind of the composers.
Now in the internet era, in 2000s, we can easily find the right answer on such “not important” question. Just click the button in your laptop, browsing the Wikipedia, then all is clear in a sudden. But in the 60s? You may imagine as you want. Interprete yourself the meaning of the lyric.

Ki Nom
Now on Ki Nom, the “composer” of many fascinating kerises during his life as an empu. Was he long living? Or was Ki Nom just composite, as Alan said? Maybe both are right, or maybe both are wrong. Ten gentlemen, maybe will result ten interpretations too.

The last king of Majapahit was Girindrawardhana (1474-1519). Then, came Demak era, the kingdom that first built by Raden Patah (1478-1518). The last king (Sultan) was Sunan Prawoto (1546-1561). Then came another period of Pajang, with only one period of King Hadiwijoyo alias Joko Tingkir (1561-1575?).

Ki Ageng Pemanahan got “tanah perdikan” (tax free land) from Joko Tingkir, land locating in Mataram. Then, came the next period of Mataram Islam kingdong. Panembahan Senopati was the first king (1575-1601), second was Sunan Prabu Hanyakrawati (1601-1613). The golden era of Mataram Islam was in the reign of Sultan Agung Hanyakrakusuma (1613-1645).

From the end of Majapahit (Girindrawardhana) to the Matram era -- the attack to the Dutch in Batavia by Sultan Agung in 1628 and 1629 (Ricklefs, 1995:67)., it went on for 110 years (from 1519 to 1629). The question – related to Ki Nom – was it possible, Ki Nom lived for more than 100 years of age?

(Once again, I’m sorry Alan, to mix again history and interpretation on tradisional story on Ki Nom…). Was Ki Nom real, or just composite? That is still a big question…

(I beg your pardon, Alan for wandering too much)

Ganjawulung

[A. G. Maisey]

Nice post Pak Ganja.

Artistic.

Yep, no answers on this one.


It all comes down to what one wishes to believe.

Catch me in a suit and tie and I'll give you a strong rational argument, backed up with logic, and maybe a bit of evidence that good old Ki Nom was a composite.

Catch me in a sarung and I'll give you a strong emotional argument that he lived a very long time and completed all the keris attributed to him by himself.

Like---let's face it, there are a lot of keris attributed to Ki Nom, so to make them all, he would have had to live a long time, and we know he lived a long time because he made so many keris. Right?

Saturday morning--- got a sarung on at the moment.

[Boedhi Adhitya]

Originally Posted by Raden Usman Djogja

Pak Alan,

Sultan Hanyakrakusumo sent 2 (beautiful and powerful) kerises for local king during expedition to Jambi for building of strategic partnership. By these two kerises, Sultan Jambi became more powerful and legitimate.

Perhaps, if you can find de graf's books, he wrote about Mataram-Jambi.

Regards,
OeSmen

I believe, 'partnership' wasn't the appropriate word, here. Jambi (and Palembang) were Mataram's vassal when Sultan Agung reign, and soon release the vassalage when the Mataram weakened. The keris should be seen as the Mataram's power representation rather than a gift. It seemed a common practice in archipelago at that time. Makassar gaves the tatarappang kerises to the Sultanate of Bima, Makassar's vassal.

I believe it was Harsrinuksmo who attributed Si Ginje to Ki Nom. I neither approve nor disapprove this claim, as I haven't handled the keris myself (while I have seen it, behind the vitrine). Even if I handled it myself, I'm not sure would be able to put a definite attribution on it, especially to Ki Nom. Firstly, there are several versions of Ki Nom's works characteristics. Secondly, and most importantly, Si Ginje is in such condition that some considerations must be taken, very carefully, to apply the tangguh system.

In my opinion, the sor-soran is too thick to fit any today's Javanese tangguh system, signifying that it is in near pristine condition. Years of etching has worn-out most of the old blades in Java as such, that its original condition/size is unrecognized today. Any keris lover in Java would think Si Ginje as 'small Balinese keris' at the first glance.
The awak-awakan is slightly too slim compared to the sor-soran, suggesting some resharpen, perhaps, has been done. The luks remind me of Majapahit luks, but Mataram also possible. The forging technique employed in both Mataram and Majapahit.

Regarding Ki Nom, as I recall, there is a grave attributed to 'Empu Supo' in Demak, in the same graveyard/shrine of famous Sunan Kalijaga. Unfortunately, it is unclear which 'Supo' it is.

I'm very sorry for adding more problems than solutions on this topic. Other documentation regarding Si Ginje's legend, as I recall, written in Jasper&Pirngadie's work. I believe Harsrinuksmo was quoting some from it.

Originally Posted by Ganjawulung

Legend on Si Ginjai was related to the ancestors of Jambi people. Orang Kaya Hitam (this name, actually means: The Black Rich Man). Because he (Orang Kaya Hitam) had refused to pay donations to Majapahit, the Ruler of Majapahit planned to killed him with a very special keris -- which should be forged in a certain way, and was made in 9 different places, with 9 different materials. And the first two words of the materials should begin with "pa". The forging of the keris should be made only in every Friday, by a very special and secret empu. It was said, Orang Kaya Hitam knew the plan. From his adventure-travelling, Orang Hitam could find the keris, before the keris was used to kill him.

Regarding the legend, the auspicious day of Majapahit was Tuesday (selasa, in Bahasa under arabic influence, Anggara should be what it was called in Majapahit era). Friday certainly is the Moslem auspicious day. So if the keris should be forged only on the auspicious day in Majapahit era, tuesday was very likely than friday.