The millennium krises of Java
The millennium krises of Java
The magical heritage of the Javanese kris
By Waluyo Wijayatno
JAKARTA (JP): The legend of Mpu Gandring, the master
blacksmith murdered with the kris he forged himself by King Ken
Arok, who had ordered the dagger from him, dates back about five
centuries.
Though he was not the first kris-maker, this story has
persisted for centuries. Its mystery is intriguing and has
prompted widespread speculation over the years.
No records and convincing evidence have yet indicated when
krises were first wrought. While the Rukam inscription (829
Caka/907 AD) makes some reference to the word kris, this Javanese
weapon is likely to have been recognized even earlier.
The contents of Rukam and several other inscriptions mention
the symbolic role of krises in ritual offerings to the gods,
while the legend of Mpu Gandring's tragic death affirms the
function of the kris as a weapon as well as a sanctified heirloom
with magical powers.
Krises became intimate in the daily life of the Javanese (as
governor general Raffles once put it, "Javanese males without
krises are like nude men") and assumed a variety of different
functions.
There are no less than 20 functions, for display, as a piece
of auxiliary equipment for court soldiers, an accessory for
ceremonial dress, an indicator of ranks/social status, a symbol
of heroism, of philosophy, of spiritual communication, talismans
etc. Krises once even acted as personal representatives of their
owners.
Formerly, when a Javanese groom failed to show up beside his
bride on their wedding day, he could send his private kris to
represent him.
So plentiful and important were krises in the past that they
also served as one of the symbols of a successful life for males.
Javanese men could consider their life complete only after
possessing a wisma (house), a turangga (horse), a wanita
(woman), a kukila (bird) and a curiga (kris). Besides curiga,
a kris is also called kadga, dhuwung, wangkingan or tosan-aji.
Many people are interested in krises because they are claimed
to possess magical powers. Some krises are said to be capable of
warding off disasters (floods, fires, storms, wild animals etc.),
or to enhance somebody's authority, good fortune, affection and
so forth. Conversely, other krises are believed to cause mishaps,
bad luck and other negative things.
Nevertheless, other aspects also greatly attract kris
collectors, such as the weapon's esthetic value, its physical
beauty and its diverse features. A visual appreciation of a kris
covers three main parts; dhapur, pamor, and tangguh. Dhapur is
the specific name for the form and design of a kris blade
(straight or curved) and its ricikan or embellishments.
There are some 150 kinds of dhapur. Pamor is the pattern of
decoration of metal alloy on a kris blade, with around 60 types
known. Tangguh refers to the age and origin of a kris. About 15
groups of tangguh have been recorded, all belonging to different
times and locations in Central and East Java.
Some features are still frequently linked to certain spiritual
beliefs. Krises known as dhapur panji panganten can strengthen
romantic ties between a man and woman. Krises with pamor ujung
gunung are said to promote one's career, while pamor udan mas is
considered a charm to gain material wealth.
Such faith sometimes occurs because of the tangguh (age and
origin) of a kris, which is often connected with the empu who
welded the weapon. If the kris has been wrought by a famous
blacksmith, the magical power is believed to be greater.
The word mpu refers not only to a kris-maker, but also to
those with exceptional knowledge in other fields like literature,
history, the occult, craftsmanship etc. History records such
well-known figures as Mpu Kanwa, Mpu Tantular, Mpu Sedah, Mpu
Panuluh and Mpu Sindok, who were all highly respected. Rulers of
their times guaranteed the welfare of many of them. Moreover,
some were even seen as semi-deities, like Empu Ramadi, capable of
making krises by simply pressing metals together with their bare
hands!
In general, krises are welded out of three metals: Iron, steel
and a nickel alloy pamor. Certain types only need one metal,
usually steel and are known as pengawak waja, which are less
preferred because they are easily breakable.
The best pamor is hard and light, with color shades ranging
from white to dark gray, thus creating the impression of beauty
and authority.
Until three decades ago, kris-making activities in Java had
virtually come to a standstill. Various factors caused the
situation such as economic difficulties and changing socio-
cultural values. Many people worried about the imminent loss of
this cultural asset.
However, thanks to the action of several concerned kris
experts the tradition has now been saved from extinction.
Products of kris-making in Yogyakarta, Solo and Madura are
again on the increase, though many people still accept them half-
heartedly. Some call them "new krises", even deriding them as
"millennium krises".
What kind of kris has a high value? Should it be "magical", or
old, or should it have once been owned by a celebrity, or to be
beautiful and expensive? In this case, choosing a kris with the
help of a dukun (a paranormal) is not recommended. If this
assistance has to be sought, the dukun should have some knowledge
of forging and metallurgical techniques, anthropology,
ethnography, history, traditional fine arts and various other
related disciplines. In brief, men of today need to evaluate a
kris by means of krisology to avoid disappointment. All krises
are works of metal craftsmanship based on philosophy, cultural
values and fine arts, which are expected to keep abreast with the
times.
The writer was born in Yogyakarta and is a family member of a
kris-maker in Yogyakarta.