A. G. Maisey

As I noted in my qualification:-

As always there is the qualification that my opinion could change if I were to handle this hilt figure.

In the photos I cannot see teeth, and I have no idea what the holes were like that now hold jewels. What I can see is a "mouth" shape that corresponds to the cross section of a beak, a head shape that does not correspond to any head shape I recognise in Balinese figures, and a feather in the left hand. Additionally, the interior of the "mouth" area appears to be unfinished, ie, unpolished. I can also see that the fangs indicative of a demon-type figure are not present.

Any Balinese keris hilt can be confusing, because Balinese carvers did not in the past, and do not now, stick with correct Hindu representations of the various deities, and the representations of non-Hindu figures can vary from carver to carver, or perhaps from client to client. As was once remarked to me by a leading authority in South East Asian art, the only person who truly knows the identity of a carved figure is the carver.

However, in Balinese art, there are certain conventions that are universally followed, even when interpretation of those conventions varies. The facial features of a figure will hold the clues to the category of the figure, there are distinct forms for eyes, mouth , nose, lips, that tell us whether a character is male or female, refined or unrefined, a god, a human, a demon---and so on.For instance if a figure is a buta or a kala (demon forms) it will have bulging eyes, and will nearly always have fangs, but there is the occasional rare representation of each form without fangs.The non-demon form will have an almond shaped eye, but the variety of forms in this overall general almond shape will provide guidance as to further categorisation.

Similarly the body shape gives indications of a figure's nature. Demon forms are usually extremes of human ugliness:- elongated and bony, or short, thick, fat. The forms of deities are in accordance with standards for human beauty, the forms for warriors are muscular and athletic---and so on. The Balinese artist does not give a beautiful, or athletic form to a demon, nor does he give an ugly, ill concieved form to a deity.

In a form that represents a combination of animal and human characteristics, there is an attempt to bring these characteristics together in a natural and harmonious way, for instance in Balinese representations of Ganesha, there is never a neck that reflects human form, the neck is invariably thick and muscular, gradually merging into human shoulders, but very powerful human shoulders. Thus, the area of transformation from human to animal will also give an indication of the identity of a figure.

If we bear these very basic rules of Balinese artistic convention in mind when we consider this figure under discussion, what is it that we see?

Yes, I know there is a lack of clear detail in the image, but it can easily be seen that this figure is strong, well muscled and athletic.

Better detail in the image would assist, but try as I might I cannot see any lips surrounding the mouth area of this figure. Mouths have lips, and those lips assist in telling us who or what the character is.

I repeat, if I were to handle this figure I could very easily change my opinion, but for the time being, I think I'll hold on to it.