Keris From Java Island, For Killing Or Authority
As a cultural heritage of the past Java Keris is still a sacred weapon that has deep philosophical meaning, because for the Java community in a certain stratification can be a symbol of power and authority. So in use keris can be a weapon to fight or to increase authority.
Keris is one of the works of the ancestors of the Indonesian nation in the repertoire of traditional culture. The making of this artwork uses a very complicated wrought technique. This complexity lies in the splendid tempting splendor, once immensely inaccessible to lay thinking. There is a response from the community that the prestige of a keris has magical powers, supernatural beings and other supernatural beings. Because it can be understood why from the past until now even a keris into objects that are saved by some people. Until treatment requires such as bathing, giving offerings and so on.
At first the keris was made as a stab gun. However, gradually its function transformed into art objects, expression of philosophy, as well as the embodiment of symbols and expectations. Keris is also considered a legacy, especially for the Java community. This assumption is rooted in the beliefs of the past about animism and dynamism, Hinduism, Buddhism, and even the values of Islam must also be taken into account in understanding the world of blight.
Keris and tosan aji as well as other traditional weapons became the treasures of Indonesian culture, certainly after our ancestors knew iron. Various stone temple buildings built in the era before the 10th century proves that the Indonesian people at that time have known the iron equipment is pretty good, so they can create works of sculpture of high value. But whether at that time the Indonesian people familiar with the kris culture as we know it today, new experts can grope.
The most ancient relief images showing iron equipment are found in stone inscriptions found in Dakuwu Village, in Grabag, Magelang, Central Java. Seeing the form of writing, it is estimated that the inscription was made around the year 500 AD. The letter used, the letter Pallawa.
The language used is Sanskrit.The inscription mentions the existence of a spring clean and clear. On top of the inscription there are some pictures, including: trident, ax, crescent, and dagger or knife that looks very similar to the kris made by Nyi Sombro, a female master from the time of Pajajaran. Meanwhile the term ‘keris’ has been found in some ancient inscriptions. The inscribed bronze slab found in Karangtengah, dated 748 Saka, or 842 AD, mentions several types of offerings to designate Poh as a duty-free area, such offerings as ‘sharps’, wangkiul, humped women, wesi perawat.Kres meant on the two inscriptions that is kris. While wangkiul is a kind of spear, hunk punch is a two-edged weapon, a kind of dwisula.In Borobudur temple painting, Central Java, in the southeast corner of the southeast, there are some soldiers carrying sharp weapons similar to the kris we know today. In Prambanan Temple, Central Java, also depicted on its relief, the giant carries a similar stabbing weapon with a dagger. In Candi Sewu, near Prambanan Temple, also exist. Giant statue of the guard, slipped a sharp weapon, like a dagger.The story of the dagger more clearly can be read from the report of a Chinese traveler named Ma Huan. In his report Yingyai Sheng-lan in 1416 AD he wrote his experience while visiting the Majapahit Kingdom. At that time he came with a group of Admiral Cheng-ho by order of Emperor Yen Tsung of the Ming dynasty. In Majapahit, Ma Huan witnessed that almost all the men in the country were wearing children since childhood, even since they were three years old. The so-called tawak by Ma Huan is a kind of dagger straight or twisty. Clearly the ayang referred to is a dagger.Ma Huan’s words in the laoparan: These daggers have very thin stripes and within flowers and made of very best steel; the handle is of gold, rhinoceros, or ivory, cut into the shapeof human or devil faces and finished carefully.This report proves that at that time has been known the technique of making pincer weapons with pamor decoration with the picture of very thin lines and whitish flowers. This weapon is made with excellent quality steel. The handle, or the upper hand, is made of gold, rhinoceros horn, or ivory.Inevitably, surely what Ma Huan meant in his report is the kris we know today.
Useful of Javanese KerisThe main function of the heirloom’s sharp weapon was a tool to defend itself against enemy attacks, and animals or to kill enemies. But then the function of sharp weapons such as the heirloom kris or spear heirloom was changed. In peacetime, sometimes people use keris only as the completeness of the ceremonial fashion greatness at the bridal gathering. Then the dagger was decorated with diamonds or diamonds at the base of the kris. Even the sheets made of metal are so beautifully carved, glazed gold as the pride of the wearer ..There is a saying that says: “The appreciation of a person depends on the clothing.” Perhaps the saying is born from the view of psychologists who base on the neatness, cleanliness of clothing worn by a person shows the character or character that is in the person.Among Central Javanese people in general for a particular occasion, for example at a wedding ceremony, the men must wear Jawi Jangkep (full Javanese clothing). And obligations that must be adhered mainly by the groom, that is must wear / wear Javanese bridal fashion that is batik, wedding dress, head cover (kuluk) and also a keris tucked in the waist. Why must keris? Because the dagger by the people in Java is symbolized as a symbol of “masculinity.” And sometimes if for some reason the bride of the man is unable to attend the wedding ceremony ceremony, then he is represented a kris. Keris is an inheritance symbol. What is interesting is the dagger that is worn for the completeness of a typical Javanese groom clothing. The kris is decorated with strands of roses of jasmine roses that dikalungkan on the head of the kris. Apparently it is not just decoration, but it contains a meaning to remind people to not have the character of violent, emotional, angry, adigang-adigung-adiguna, arbitrary and willing to win alone.Speaking of kris also can not be separated from the sheath (warangka). The relationship of keris with sarungnya specifically by the Javanese society is defined philosophically as a close relationship, together to achieve harmony of life in the world. So was born the philosophy of “manunggaling kawula – Gusti”, union of servant with its king, unity of kamil with its creator, unity of people with its leader, so that life always peaceful peaceful, peaceful, happy, healthy prosperous. In addition to mutual respect with each other each must also know themselves to work in accordance with the portion and their respective functions correctly. Such is the deep meaning of tosan aji as a national cultural art which contains various aspects in the life of Javanese society in general. Eyang Prihanto