Kris with wavy blade and elaborately carved wooden handle. Wooden sheath, with crosspiece at the top, the lower half wound with cane and ending in a piece of black wood. [El.B 6/3/2007]

Collection type: Object
Description: Kris with wavy blade and elaborately carved wooden handle. Wooden sheath, with crosspiece at the top, the lower half wound with cane and ending in a piece of black wood. [El.B 6/3/2007]
Geographical reference: Malaysia
Asia > South-eastern Asia > Malaysia; Indonesia
Asia > South-eastern Asia > Indonesia; Sulawesi (Celebes)
Person: Field collector Henry Octavius Coxe; PRM source Ashmolean Museum, University of Oxford
Date / Period: Date made: On or before 1865
Date collected: ?On or before 1865
Acquisition information: Transferred: 04/03/1886
Materials and processes: Material Wood Plant, Material Steel Metal, Material Cane Plant, Process Carved, Process Damascened, Process Wound, Process Forged (Metal)
Dimensions: Length: max 370 mm, Length: max 425 mm
Object numbers: Accession number: 1886.1.28.1 Accession number: 1886.1.28.2
Research and responses: Please note there is no further information on the Donor Index cards at the Ashmolean Museum, Department of Antiquities [L.Ph 24/3/2004]
Kris: a Malay dagger, with a blade of a wavy form. Garuda: a. In Indian mythology, the name of a fabulous bird, half-eagle, half-man, ridden by the god Vishnu. b. The eagle in the official seal of Indonesia. [Source: OED Online] [MR 3/8/2000]
The hilt is a jawa demam hilt and represents a 'Fevered Javanese', a human figure crouched as if shivering with fever. According to 'Paul's Keris page' (http://home.pacific.net.sg) the interpretation of this hilt as a representation of garuda, a mythical half-eagle half-man figure, is not likely, as in some hilts arms, feet and teeth can be clearly seen, which garuda does not have. What looks like a beak is actually the figure's nose. [El.B 6/3/2007]
The large number of keris forms reflects the wide distribution of this weapon across Malaysia and Indonesia. There are seven major recognised areas of keris manufacturing: Java, Bali, Madura, Sumatra, the Malay Peninsula, Moro (Mindanao, Philippines) and Sajen. As far as can be deduced from bas relief depictions of warriors on the friezes of Buddhist temples, the keris had its origin on Java some time around the 14th century, spreading westwards and eastwards in following centuries (Egerton, 1896; Maisey 1998). The keris is a distinctive weapon, with an asymmetrical rapier-like blade adapted for stabbing, and a quite unique ‘pistol-grip’ hilt – significantly more ergonomic for the actual act of stabbing than almost all other rapier forms. We see such asymmetrical hilts in later European cavalry sabres, although this was a late development, and never popular. Keris were also used for rapid execution in certain Malay states, being thrust down diagonally behind the collarbone, through the lung and into the heart. Death was instantaneous. Perhaps the most distinctive characteristic of keris after the unique blade shape is that of pamor or pattern-welding. This is often mistakenly described as a form of damascening, although the two processes are completely different. Whereas damascening in the true Indo-Persian tradition is achieved through the slow cooling of the forged steel over days, encouraging the natural formation of crystalline structures of Martensite steel and Cementite iron, pamor is achieved through the artificial layering of wires or plates of pig iron and meteoric nickel steel, which are then folded and rippled into specific patterns. This technique is only known outside of the range of the keris in Japan, although the Japanese technique is considerably more limited than the Malay-Indonesian. Several different forms of pamor patterning are achievable, which can give the blade a wood-like grain, spots like leopardskin, and so on. The pamor was historically believed by Javanese people to impart certain mystical powers to the blade (Maryon, 1960; Frankel, 1963). Keris were traditionally understood to have great mystical power among the Malay people, and each was believed to be inhabited by a spirit. The nature of the keris’ spirit is reflected by its pamor, and by the blade shape or dapur. It was considered important for a prospective owner to acquire a keris whose spiritual persona was compatible with his own. Some keris were transmitted through family lineages as heirlooms. Keris Parts Terms: Blade (Wilah); Asymmetrical Blade Base (an additional welded fillet) (Ganja); Pistol-Gripped Hilt (Ukiran); Scabbard (Sampir or Warangka); Wide Scabbard-Mouth Piece (Batang). Research Conducted for DCF Cutting Edge 2006/2007 [AM].
Recommended Reading: Annandale, N. & Robinson, H.C. (1903) Fasciculi Malayenses: Anthropology Part I. London: Longmans, Green & Co. Frankel, J.P. (1963) The Origin of Indonesian ‘Pamor’. In Technology & Culture, Vol.4, No.1, pp.14-21. LaRocca, D. (1996) The Gods of War: Sacred Imagery & the Decoration of Arms & Armour. New York: Metropolitan Museum of Art. Maisey (1998) Keris Website: www.nikhef.nl/~tonvr/keris/keris2/origin.html. Maryon, H. (1960) Pattern-Welding & Damascening of Sword-blades – Parts 1 & 2. Studies in Conservation, Vol.5, No.1. Shelford, R. (1901) A Provisional Classification of the Swords of the Sarawak Tribes. In Journal of the Royal Anthropoogical Institute, Vol.31, pp.219-28. [2006/2007 AM]

Search terms: Weapon, Figure, Tool, Dagger, Sheath

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