| Indonesian Kris | |
|---|---|
| Country | Indonesia |
| Reference | 00112 |
| Region | Asia and the Pacific |
| Inscription history | |
| Inscription | 2008 (3rd session) |
| List | Representativre |
Thekris orkeris[n 1] is aJavanese asymmetrical dagger with a distinctive blade-patterning achieved through alternating laminations of iron and nickelous iron (pamor).[8] The kris is famous for its distinctive wavy blade, although many have straight blades as well, and is one of theweapons commonly used in thepencak silat martial art native toIndonesia. Kris have been produced in many regions ofIndonesia for centuries, but nowhere—although the island ofBali comes close—is the kris so embedded in a mutually-connected whole of ritual prescriptions and acts, ceremonies, mythical backgrounds and epic poetry as inCentral Java.[9]: 27 WithinIndonesia the kris is commonly associated withJavanese culture, although other ethnicities in it and surrounding regions are familiar with the weapon as part of their cultures, such as theBalinese,Sundanese,Malay,Madurese,Banjar,Buginese, andMakassar people.[10] The kris itself is considered as a cultural symbol ofIndonesia[2]: 266 and also neighbouring countries likeBrunei,Malaysia,[11][12]Philippines,Singapore, andThailand.
A kris can be divided into three parts: blade (bilah orwilah), hilt (hulu), and sheath (warangka). Each part of the kris is considered a piece of art, often carved in meticulous detail and made from various materials: metal, precious or rare types of wood, or gold or ivory. A kris's aesthetic value covers thedhapur (the form and design of the blade, with around 60 variants), thepamor (the pattern of metal alloy decoration on the blade, with around 250 variants), andtangguh referring to the age and origin of a kris.[13] Depending on the quality and historical value of the kris, it can fetch thousands of dollars or more.
Both a weapon and spiritual object, kris are often considered to have an essence or presence, considered to possess magical powers, with some blades possessing good luck and others possessing bad.[13] Kris are used for display, astalismans with magical powers, weapons, a sanctified heirloom (pusaka), auxiliary equipment for court soldiers, an accessory for ceremonial dress, an indicator of social status, a symbol of heroism, etc.[13] Legendary kris that possess supernatural power and extraordinary ability were mentioned in traditional folktales, such as those of Empu Gandring,Taming Sari, and Setan Kober.
In 2005,UNESCO included the Indonesian kris in theRepresentative List of the Intangible Cultural Heritage of Humanity.[13]
The wordkris come from theOld Javanese term which means "dagger".[14] InJavanese, kris is known askeris (ꦏꦼꦫꦶꦱ꧀) in thengoko register,dhuwung (ꦝꦸꦮꦸꦁ) in thekrama register, andwangkingan (ꦮꦁꦏꦶꦁꦔꦤ꧀) in thekrama inggil vocabulary.[7][14] InMalay (subsequentlyIndonesian[15] andMalaysian[16]),Sundanese,Balinese andSasak it is spelledkeris (Pegon andJawi: کريس). Other names includekarih inMinangkabau, andsele (ᨔᨙᨒᨙ) inBuginese andMakassarese.
Two notable exceptions are thePhilippines andThailand. In the Philippines, the kris and similar stabbing daggers are known asgunong orgulok, while the much larger slashing sword versions are known askalis orsundang. The largerkalis sword was introduced from theSulu Sultanate of the Philippines back toKalimantan andSulawesi in Indonesia, where it became known askeris Sulu.[17][18]
InThailand it is always spelledkris and pronounced either askris orkrit (กริช) inThai, while in theYala dialect, it is spelledkareh. InCambodia it is spelled askris (គ្រីស) inKhmer. Other alternative spellings used byEuropeans include "cryse", "crise", "criss", "kriss" and "creese". In English, the plural form is often simply "kris" as well.
The termkris was mentioned in several ancient Javanese inscriptions originating fromHindu-BuddhistMataram Kingdom ofCentral Java, including Humanding inscription (707 Saka or 875 CE), Jurungan inscription and Haliwangbang inscription (708 Saka or 876 CE), Taji inscription (823 Saka or 901 CE), Poh inscription (827 Saka or 905 CE), and Rukam inscription (829 Saka or 907 CE).[2]: 266 Possible renderings of kris also appear on temple bas-reliefs such as ofBorobudur (825) andPrambanan temples (850).[citation needed]
The description of a small dagger from Java reminiscent of kris can be found in Chinese source from the 10th centurySong dynasty. In 992 the envoy fromShe-po (Java) arrived in Chinese court bearing a lot of gifts, consists of a dagger with exquisite hilt made of rhino horn and gold,silk woven with floral motifs made of gold threads, ivories, pearls, silk of various colours, fragrantsandalwood, cotton clothes of various colours, turtle shells,betel nut preparation kit,rattan mat with the image ofwhite cockatoo, and a small model of house made of sandalwood adorned with valuable ornaments.[19]: 199
However,Raffles' (1817) study of theCandi Sukuh states that the kris recognized today came into existence around 1361 AD in the kingdom ofMajapahit,East Java. The scene in bas relief of Sukuh Temple inCentral Java, dated from the 15th century Majapahit era, shows the workshop of a Javanese keris blacksmith.[citation needed] The scene depictedBhima as the blacksmith on the left forging the metal,Ganesha in the center, andArjuna on the right operating the piston bellows to blow air into the furnace. The wall behind the blacksmith displays various items manufactured in the forge, including kris. These representations of the kris in the Candi Sukuh established the fact that by the year 1437, the kris had already gained an important place within Javanese culture.
InYingya Shenglan—a record aboutZheng He's expedition (1405–1433)—Ma Huan describes that
all men inMajapahit, from the king to commoners, from a boy aged three to elders, slippedpu-la-t'ou (belati or more preciselykris dagger) in their belts. The daggers are made entirely of steel with intricate motifs smoothly drawn. The handles are made of gold, rhino's horn or ivory carved with a depiction of a human or demon; the carving works are exquisite and skillfully made.[20]
This Chinese account also reported that public execution by stabbing using this type of dagger is common. Majapahit knows no caning for major or minor punishment. They tied the guilty men's hands in the back with rattan rope and paraded them for a few paces, and then stabbed the offender one or two times in the back on the gap between the floating ribs, which resulted in severe bleeding and instant death.
Currently, theKris of Knaud is the oldest known surviving kris in the world.[21] Given to Charles Knaud, a Dutch physician, byPaku Alam V in the 19th century Yogyakarta in Java, the kris is on display at theTropenmuseum, Amsterdam. The kris bears the date of 1264 Saka (which corresponds to 1342 AD) in its iron blade. Scientists suspect that due to its special features, the kris might be even older, but was decorated during Majapahit period to celebrate an important event.[22] The kris bears scenes from theRamayana on an unusually thin copper layer which partially covers it.
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Although the people of Southeast Asia were already familiar with this type of stabbing weapon, the development of the kris most probably took place in Java, Indonesia. From its origin in Java, the use of kris spread throughout the Indonesian archipelago, Singapore, Malaysia, Southern Thailand and the Philippines through diplomacy and trade.[2]: 267 The spread of the kris to other nations such as Thailand, Malaysia and the Philippines, some historians say, was credited to the growing influence of theMajapahit Empire in Java around the year 1492.[8]
TheSanghyang Siksa Kandang Karesian canto XVII, aSundanese manuscript dated from Saka 1440 or 1518 AD, describes the kris as the weapon of kings, while thekujang is the weapon of farmers. There exist claims of earlier forms predating the Majapahit kris, but none are verifiable. In the past, the majority of kris had straight blades, but this became less frequent over time.Tomé Pires, in the early 16th century, describes the importance of the kris to the Javanese.[3]
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While it is commonly believed that kris were the primary weapons wielded by fighters in the past, they were actually carried by warriors as a secondary armament if they lost their main weapon, which was usually a spear. For commoners, however, kris were worn daily, especially when travelling, because it might be needed for self-defense. During times of peace, people wore kris as part of their ceremonial attire. Ceremonial kris were often meticulously decorated with intricate carving in gold and precious stones. Heirloom blades were handed down through successive generations and worn during special events such as weddings and other ceremonies. Men usually wore only one kris, but the admiralHang Tuah is said in theHikayat Hang Tuah to have armed himself with one short and one long kris. Women also wore kris, though usually of a smaller size than a man's. In battle, a fighter might have carried more than one kris; some carried three kris: his own, one from his father-in-law, and one as a family heirloom. The extra two served as parrying daggers, but if none were available, the sheath would serve the same purpose.
Kris were often broken in battle and required repairs. Yearly cleanings, known inJavanese tradition asjamasan, is required as part of the spirituality and mythology surrounding the weapon, often leaving ancient blades worn and thin. The repair materials depended on location, and it is quite usual to find a weapon with fittings from several areas. For example, a kris may have a blade from Java, a hilt from Bali and a sheath from Madura.
... every man in Java, whether he is rich or poor, must have a kris in his house ... and no man between the ages of 12 and 80 may go out of doors without a kris in his belt. They carry them at the back, as daggers used to be in Portugal ...
— Tome Pires, Suma Oriental
In many parts ofIndonesia and theMalacca Sultanate, the kris used to be the choice weapon for an execution known as thehukuman salang. The executioner's kris had a long, straight, slender blade. The condemned knelt before the executioner, who placed a wad of cotton or similar material on the subject's shoulder or clavicle area. The blade was thrust through the padding, piercing thesubclavian artery and the heart. Upon withdrawal, the cotton wiped the blade clean.[23]: 37 In the Malay world and Java, an honourable form of execution was death by kris to the heart.[24]: 141
Kris were used commonly in battle during theearly modern period, instead of having professional armies, most kings within the region relied on their courtiers to mobilize for war whenever required and since most Javanese, Malay and Makassarese would own a kris, the weapon would have seen regular combat.[24]: 127 Duringamok, the kris was used in a furious charge to scatter or kill a number of enemies even at the cost of one's own life.[24]: 125
In the 16th century, European colonial powers introducedfirearms into the archipelago that contributed to the decline of using the kris as the weapon of choice in battle. The forging of edged weapons went into decline from the moment that the sultans or rajas were subjugated and their realms annexed by the British orDutch East Indies colonial state. In some regions, a ban was placed on carrying of cutting and stabbing weapons.
In Java, the turning point was the end of the five-year-longJava War when the rebelliousPrince Diponegoro was defeated and detained and had to hand his kris over to the Dutch in 1830. This event marked the disarmament of the kris as a combat weapon among the Javanese populace. Its ceremonial function, however, as part of traditional costumes, as sacred heirloom and as a protective personal amulet, remains.
However, the kris saw continuous use and forging in thePhilippines, which comprised most of theSpanish East Indies. Kris-forgers and swordsmen were referred to asjuramentados by the Spanish. Juramentados practice a ritual of sacrifice, a form of Jihad against not only Spanish soldiers but also againstChristian Filipinos alike.
The early 20th century saw the decline of kris forging as carrying edged weapons was banned in the Dutch East Indies.[9]: 30 However its spiritual and ceremonial function still continues and is celebrated mainly inkraton andistana (courts) throughout Indonesia, Malaysia and the Muslim-inhabited parts of the southern Philippines.
In Java, the traditional art of kris-making is preserved in the Javanese culture heartland, thekeraton (royal court) ofYogyakarta andSurakarta, and also the princedom ofMangkunegaran andPakualaman. The Javanese kings and nobles of these courts are known to employ some kris blacksmiths (empu) and become the patrons of their works, although the activity of kris-making is declining. Until the 1990s, kris-making activities in Java had almost come to a standstill due to economic difficulties and changing socio-cultural values. However, thanks to several concerned kris experts, the tradition is being revived, and kris craftsmanship has increased again.
Over the past three decades, kris have lost their prominent social and spiritual meaning in society. Although active and honoured smiths who traditionally produce high-quality kris can still be found in some places such as Madura, Surakarta, Yogyakarta, Makassar and Palembang, their number is dramatically decreasing, and it is more difficult for them to find successors to whom they may transmit their skills.[13] The traditional kris-making industry still survives in some villages, such as Banyu Sumurup village in Imogiri subdistrict,Bantul, Yogyakarta, either specially made as a sacred amulet ordered by a kris enthusiast who seeks its spiritual power, or merely as souvenirs for tourists.[25]
Physically, the kris is a form ofdagger with a blade measuring between 15 and 50 in (38 and 127 cm) long, typically not sharpened as it is meant for stabbing and tearing, broader and asymmetric shape near the hilt, made of a combination of several kinds of metals.[2]: 267 A kris's aesthetic value covers thedhapur (the form and design of the blade, with around 150 variants), thepamor (the pattern of metal alloy decoration on the blade, with around 60 variants), andtangguh referring to the age and origin of a kris.[13]
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The kris blade is called awilah orbilah. Kris blades are usually narrow with a wide, asymmetrical base, one rare kind of kris with a broad blade is thekeris buah beko inKelantan andJava copying the shape of theoroxylum seed pod.[26] The kris is famous for its wavy blade; however, older types of kris dated from the Majapahit era have straight blades,[27] as do more than half of all kris prior to the modern era.[28] The number of curves on the blade (known asluk orlok) is always odd.[29] Common numbers of luk range from three to thirteen waves, but some blades have up to 29.[30] In contrast to the older straight type, most kris today have a wavy blade which is supposed to increase the severity of wounds inflicted upon a victim.[29]
According to traditional Javanesekejawen, kris contain all the intrinsic elements of nature:tirta (water),bayu (wind),agni (fire),bantolo (earth, but also interpreted as metal or wood which both come from the earth), andaku (lit: "I" or "me", meaning that the kris has a spirit or soul). All these elements are present during the forging of kris. Earth is metal forged by fire being blown by pumped wind, and water to cool down the metal.[31] In Bali, the kris is associated with thenāga or dragon, which also symbolizes irrigation canals, rivers, springs, wells, spouts, waterfalls and rainbows; thus, the wavy blade symbolizes the movement of the serpent. Some kris have the head of anaga (dragon) carved near the base with the body and tail following the curves of the blade to the tip. A wavy kris is thus anaga in motion, aggressive and alive; a straight blade is one at rest, its power dormant but ready to come into action.[32]
In former times, kris blades were said to be infused with poison during their forging, ensuring that any injury was fatal. The poison used to polish kris blade is calledwarangan.[33] The process of chemical coating was done bywarangan orjamas (washing) the blade with acid and minerals that containsarsenic compounds.[34] The process of doing so was kept secret among smiths. Different types of whetstones, the acidic juice of citrus fruits and poisonous arsenic bring out the contrast between the dark black iron and the light colored silvery nickel layers, which together formpamor, damascene patterns on the blade.
The distinctivepamor patterns have specific meanings and names which indicate the mythical properties they are believed to impart. There are around 60 variants ofpamor recognized today in traditional kris blades. Some examples ofpamor includeberas wutah,udan mas,kembang kacang,kembang pala andladrang cendan. The kris blade forging usesiron with a small content ofnickel to create this pattern. The faintpamor pattern has been found in the kris from Majapahit period, which was acquired from iron ores with small nickel content. Most probably this iron ore was imported from the island ofSulawesi, as thepamor Luwu fromLuwu region is quite well known in Sulawesi and Java.
The best material for creatingpamor, however, is acquired in a quite unusual way, as it is made from raremeteorite iron. Traditionally, thepamor material for the kris smiths connected with the courts of Yogyakarta and Surakarta originates from an iron meteorite that fell to earth at the end of the 18th century in the neighborhood of thePrambanan temple complex. The meteorite was excavated and transported to the keraton of Surakarta; from that time on the smiths ofVorstenlanden (the Royal territories) used small pieces of meteoric iron to producepamor patterns in their kris, pikes, and other status weapons. After etching the blade with acidic substances, it is the small percentage of nickel present in meteoric iron that creates the distinctive silvery patterns that faintly light up against the dark background of iron or steel that become darkened by the effect of the acids.[9]: 19
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The handle or hilt (hulu) is an object of art, often carved in meticulous detail and made from various materials: precious rare types of wood to gold or ivory. They were often carved to resemble various animals and Hindu deities, although this became less common with the introduction of Islam. In Bali, kris handles are made to resemble demons coated in gold and adorned with semi-precious and precious stones, such as rubies. In Java, kris handles are made in various types, the most common design being the abstract stylized representation of the human form. Examples of hilt designs include Tunggak Semi Putri Kinurung hilt from Surakarta, Batara Guru and Pulasir hilt from Madura, Punukan hilt from Palembang, Ratmaja from Bali, Pulungan hilt from Cirebon, Pekaka hilt from Pattani, and a seabird-like hilt from Lampung and Sulawesi.[35] The kris usually has a curved pistol-griphilt that aids in stabbing strikes. It allows the palm of the holding hand to add pressure to the blade while stabbing. A kris only offers minimal protection for the hand by the broad blade at the hilt.
As with the hilt, a kris'sheath (warangka) is also an object of art. It can be made from various materials, usually a wooden frame to hold the blade which can be coated with metals such as brass, iron, silver, or even gold, usually carved insulur floral motifs. The upper part of the sheath formed a broad, curved handle made from wood or sometimes ivory. It could be adorned with precious or semi-precious stones.
The making of a kris was the specialised duty of metalworkers calledempu (lit. "possessor") orpandai besi (lit. "iron-skilled"). In Java, the honorary titleempu refers to those ironsmiths who possess the special skill of forging the kris. According toJavanese beliefs, a krisempu should possess knowledge, technical skills and also spiritual prowess, since kris are believed to have physical and spiritual presence.[36] This was meant to differentiate the masters from commonpandai besi that mostly create common metal tools or peasant's weapons likeparang orgolok. In old Majapahit, a kris bladesmith was referred to aspande and all were reputed to be able to work hot iron with their bare hands. The people of Majapahit would eventually flee toBali where the occupation has been preserved by the Pande clan to this day, members of whom also make jewellery. A bladesmith makes the blade in layers of different iron ores and meteorite nickel. Some blades can be made in a relatively short time, while more intricate weapons take years to complete. In high-quality kris blades, the metal is folded dozens or hundreds of times and handled with the utmost precision. Empu are highly respected craftsmen with additional knowledge in literature, history, and the occult.[13]
Kris were worn at special ceremonies, with heirloom blades being handed down through successive generations. Both men and women might wear them, though those for women are smaller. A rich spirituality and mythology developed around the weapon. Kris are used for display, as talismans with magical powers, as weapons, sanctified heirloom, auxiliary equipment for court soldiers, as an accessory for ceremonial dress, an indicator of social status, a symbol of heroism, etc.[13]
In theBarong dance of Bali there is a segment calledkeris dance, in which the villainRangda magically enchantsAirlangga's soldiers to commit suicide, while another magician makes them invulnerable to sharp objects. In atrance state, the male dancers stab themselves in the chest with their own kris but remain unhurt.[37]
The kris dance is a potentially dangerous dance and can lead to fatal accidents. In February 2021, a 16-year-old kris dancer was stabbed to death in his heart by his own kris, during a Rangda dance performance in Denpasar, Bali.[38]
InJavanese culture the kris is revered astosan aji (Javanese for "sacred heirloom weapon") and considered apusaka. The kris is believed to have the ability to infuse bravery upon its holder: this property is known aspiyandel in Javanese, which means "to add self-confidence". Thepusaka kris or kris-tipped spear given by a Javanese king to nobles or his subjects was meant to symbolize the king's confidence bestowed upon the receiver and is considered a great honor. During the Javanese wedding ceremony, a kris is required to be adorned with chains ofjasmine flower arrangement as an important part of the Javanese groom's wedding costume. The addition of the jasmine arrangement around the kris was meant as a symbol that a man should not easily be angry, cruel, fierce, too aggressive, tyrannical and abusive.[30]
Kris-makers did more than forge the weapon, they carried out the old rituals which could infuse the blade with mystical powers. For this reason, kris are considered almost alive because they may be vessels of spirits, either good or evil. Legends tell of kris that could move of their own volition and killed individuals at will. Some kris are rumored to stand upright when their real names are called by their masters. It was said that some kris helped prevent fires, death, agricultural failure, and many other problems. Likewise, they could also bring fortune, such as bountiful harvests. Many of these beliefs were derived from the possession of different kris by different people. For example, there is a type of kris in Java that was calledBeras Wutah, which was believed to grant its possessor an easy life without famine. This kris was mainly assigned to government officers who were paid, in whole or in part, with foodstuffs such asrice.
There are several ways of testing whether a kris is lucky or not. A series of cuts on a leaf, based on blade width and other factors, could determine if a blade was good or bad. Also, if the owner slept with the blade under their pillow, the spirit of the kris would communicate with the owner via dream. If the owner had a bad dream, the blade was unlucky and had to be discarded, whereas if the owner had a good dream, the dagger would bring good fortune. However, just because a blade was bad for one person didn't mean it would be bad for another. Harmony between the weapon and its owner was critical.
Because some kris are considered sacred and believed to possess magical powers, specific rites needed to be completed to avoid calling down evil fates, which is the reason warriors often made offerings to their kris at a shrine. There is also the belief that pointing a kris at someone means they will die soon, sosilat practitioners precede their demonstrations by touching the points of the blades to the ground so as to neutralise this effect.
Several folktales—linked to historical figures—mention legendary kris that possess supernatural powers and extraordinary abilities. Most of the magical kris are of Javanese origin, while the tales are mainly derived from Javanese ancient manuscripts andBabad (Javanese chronicle).
One of the most famous legends fromJava comes from thePararaton (Book of Kings). It describes a legendary bladesmith calledMpu Gandring or Empu Gandring and his impatient customer,Ken Arok, in the last days of theKediri kingdom in the 13th century. The customer ordered a powerful kris to kill the mighty chieftain of Tumapel, Tunggul Ametung. Ken Arok eventually stabbed the old bladesmith to death because he kept delaying the scheduled completion of the kris. Dying, the bladesmith cursed the kris through prophecy that the unfinished or incomplete kris would kill seven men, including Ken Arok. Ken Arok used Mpu Gandring's cursed kris to assassinate Tunggul Ametung, cunningly put the blame on Kebo Ijo, and built a new kingdom ofSinghasari. The prophecy finally came true, with four men enlisted as the kris' first death roll, including Mpu Gandring himself, Tunggul Ametung, Kebo Ijo to whom Ken Arok lent the weapon, and finally Ken Arok himself. The unfinished kris then disappeared.[39][40]
Another version of the tale describes that the kris passed toKen Arok's stepsonAnusapati who in turn killed his stepfather after recognising that his biological father was killed by Ken Arok with the same kris. The bloodyfeud continued on and on until the reign ofKertanegara, the last king of Singosari Empire
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Taming Sari ("flower shield") is one of the most well-known kris in Malay literature, said to be so skilfully crafted that anyone wielding it was unbeatable. In some versions of the legend, the weapon would grant its user physical invulnerability. The legend took place sometime during the fall ofMajapahit Empire and the rise of theMalacca Sultanate in the 15th century.Tun Sri Lanang's book, theSejarah Melayu, tells that it was made by a Javanese empu and first used by the champion ofMajapahit, apendekar named Taming Sari. He was defeated in a duel to the death by the Melakan admiralHang Tuah, after which the king of Majapahit presented the weapon to the victor.[41]
After being framed by a jealous official,Hang Tuah was ordered to be executed, but he managed to escape and go into hiding with the help of a minister who knew the truth. Hang Tuah's kris and title ofLaksamana (admiral) were passed on to his comrade Hang Jebat. Furious that his best friend was unfairly put to death, Hang Jebat rebelled against the royalty and took over the palace. The desperate ruler of Melaka pardoned the minister so long as Hang Tuah could win him back the throne. Having trained under the same master since childhood, the two friends were nearly equals but of the two, Tuah was the superior fighter. However, even after a long battle in the palace, neither could best the other because the Kris Taming Sari evened the odds. Only after taking his weapon back did Hang Tuah manage to stab Jebat, who died soon after.
Javanese folk story tells ofArya Penangsang, the mighty viceroy (adipati) ofJipang who was killed by his own kris called Setan Kober ("devil of the grave"). It was forged by Empu Bayu Aji in the kingdom ofPajajaran, and had 13 luk on its blade. Near its completion, when the empu tried to infuse the weapon with spiritual power, he was disturbed by a crying demon (djinn) from the graveyard. As a result, although powerful, the kris had a temperamental, evil nature that caused the wielder to be overly ambitious and impatient.
The story took place in the 16th century, during the fall ofDemak Sultanate that had replaced Majapahit as the ruler of Java. Setan Kober was safely kept bySunan Kudus, one of the nine Islamic saints of Java. However, Sunan Prawoto, son of Prince Trenggana and grandson ofRaden Patah, stole it and used it to assassinate his uncle Raden Kikin by the river. Since then, Raden Kikin is also referred to as Sekar Seda Lepen (flower that fell by the river). Raden Trenggana rose as a sultan and later, after his death, was replaced by Sunan Prawoto. Kikin's son, Penangsang of Jipang with the help of his teacher, Sunan Kudus, took revenge by sending an assassin to kill Prawoto using the Setan Kober kris. Prawoto younger sister Ratu Kalinyamat seeks revenge on Penangsang, since Penangsang also murdered her husband. She urged her brother in-law, Hadiwijaya (Joko Tingkir) the ruler ofPajang, to kill Arya Penangsang. Hadiwijaya sent his adopted son and also his son in-lawSutawijaya, who would later become the first ruler of theMataram dynasty.
During a battle,Sutawijaya stabbed Penangsang with the Kyai Plered spear in the gut. However, Penangsang was believed to possessaji orkesaktian (spiritual power), he kept fighting with an open wound in the stomach. He encircled his hanging intestines on his kris hilt and continued to fight. When trying to attack his opponent, the reckless, fierce and impatient Panangsang pulled his Setan Kober off its sheath but accidentally cut his own intestines and died.
The Javanese tradition of puttingjasmine garlands around the kris hilt, especially on the groom's kris during the wedding ceremony, is said to originate from this tale. It is to symbolize that the groom should not be reckless, easily get angry, impatient and abusive like Arya Panangsang.[30] To replace the intestine, the kris is coiled with a floralgarland of jasmine chain that resembles intestine. The jasmine is to symbolize sacredness, patience, grace, humility, kindness and benevolence, the qualities lack in Panangsang. However another source mentioned that actually Sutawijaya admired Penangsang's fighting spirits, still fighting although his intestine encircled around his kris. Impressed by Penangsang's deed, later he command his male descendants to follow his step, adorned the kris with "intestine" made from the chain of jasmine, as a symbol of bravery. The story of Arya Penangsang has inspired and performed as Javaneseketoprak drama.[42]
During the Royal Netherlands state visit to Indonesia in March 2020, KingWillem-Alexander returned the kris of PrinceDiponegoro to Indonesia, received by PresidentJoko Widodo. Today considered asIndonesian national hero, Prince Diponegoro ofYogyakarta was the charismatic leader of the mass rebellion against Dutch colonial rule in Central Java, that was defeated and taken prisoner after the conclusion ofJava War in 1830.[43] His kris was long considered lost, but has now been found, after being identified by theDutch National Museum of Ethnology in Leiden. The kris of Prince Diponegoro represents a historic importance, as a symbol of Indonesian heroic resilience and the nation's struggle for independence. The extraordinary gold-inlaid Javanese dagger previously was held as the Dutch state collection, and is now part of the collection of theIndonesian National Museum.[44] There is great doubt whether the Kris is the original Kris of Dipenegoro. Experts think not.[45]
Throughout the archipelago, thekris is a symbol of heroism,[13] martial prowess, power and authority. As a cultural symbol, the meticulously decorated kris represent refinement, art and beauty, as the pride and prized possession for its owner;[30] however, as a weapon it is associated with violence, death and bloodshed. Probably for this reason, although the kris is widespread inJavanese culture, it is not used to symbolise Javanese culture or royalty, as Javanese tradition promotes harmony and discourages direct confrontation (hence the absence of knives on Indonesian dinner tables). This is also why the Javanese traditionally wear the kris on their back, to symbolize violence as the last resort.Balinese andSundanese also wearing kris on their back. However, in other parts of archipelago, from Sumatra to the Malay Peninsula and to Sulawesi, the kris is worn on the front or left side on the hip.
The kris is depicted on different flags, emblems, coats and logos such as those of theAceh SultanateMataram Sultanate,Riau Islands Province,Terengganu andSelangor. The former emblem ofSiam uses the kris to represent the southern territories. It can also be seen on an obverse copper-zinc-tinRM1 coin with asongket pattern in the background. TheMalaya and British Borneo dollar 1 cent coin of 1962 also depicted a pair of crossed kris.
In the British colonies of futureFederation of Malaya, the kris has become a symbol ofearly Malay nationalism (seeMalaya's proposed flag designs); especially of the ethno-majoritarian right-wingketuanan Melayu strain decades on post-independence; it is incorporated into theSang Saka Bangsa, party flag ofUnited Malays National Organisation once dominant in Malaysian politics.[46]
In thePhilippines, thekalis, a larger sword variant of thekris, is a symbol of Moro and southern Filipino culture, and a resistance to Spanish rule and influence. It is incorporated into the flags of theMoro National Liberation Front and theMoro Islamic Liberation Front. It has also been incorporated into theflag of Bangsamoro Autonomous Region in Muslim Mindanao, historical flags of theSultanate of Sulu, as well as the emblem of theCotabato Province.
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{{cite news}}: CS1 maint: multiple names: authors list (link)Warangan: racun untuk mencuci keris/tombak (Warangan: poison to wash kris dagger or spear)
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