History of Keris

Keris discuss any aspect with the means to discuss the complexity of the depth of culture, especially those bred Nusantara, the expression "Curigo manjing warongko jumbuhing kawulo lan gusti" is an expression of such behavior and in understanding of human life Nusantara / Java on time. Stamfort Sir Thomas Raffles in his book The Hisstory of Java Haryono Haryoguritno cited in the book Keris Between Myth and Nalar write that "A man who does not hold jawa keris like naked ......". Koesni grip in his book Knowledge About Keris write "Although not the keris sacred objects, but not less sacred in a person."

Keris does not like the other traditional weapons, which are somewhat regional, it can be said there is a keris and used in almost all corners of the country. Mubirman in his book Weapons Keris Pusaka write, "the keris is a weapon cultural unity of Indonesia, and it can be said as a heroic symbol of Indonesia." (1980). Mas Keris Djomul in his book Culture Nusantara write "the master craftsman of kris days of old have had a large stock menonjolnya culture in Indonesia, as well as a foundation to help identity Culture archipelago. Other reality shows that the keris has been able to influence human life outside of its main function as a weapon.

Keris is the work of the multi-material and multi skill / expertise, the keris is a merging of art hammering on metal lath, packaging art / jewelry on mendak, selut and its pendok, and wood sculpture at the upstream and warangkanya. Some elements are generated by well-skilled hands and work are combined into a beautiful, high quality of the values simbolnya. Haryono Haryo Guritno in the book Keris Jawa Between Myth And Nalar, write a paper so that the full technical and aesthetic, must be given the keris blade sheath and hilt or handle. Bred for the public, and Warongko Furniture kris the other almost as important as the keris blade itself.

Keris, kris word came from, or riris, or the edge of a small sharp-pointed and sharp. Even if it can not be sure when the first developed in the archipelago, Keris has been estimated to have since the development of the art metal developed. Some artefacts in the history of the keris and notes have been developed and during the early-early mid-century, in the inscription rukam saka 825 numbered years (907 M), has known the term "kris", in the inscription and the inscription poh coral written between the middle of another word Kres is suspected of keris. This shows that people have known the keris jawa since the 9th century.

Some other inscription which gives the existence of the keris, among others: In the inscription on the Kedu create approximately 750 years old M family dynasty king be commanded to make kris. Rarajunggrang on the statue in the temple Prambanan (910 M years), one hand holding his arms katga meaning sharp keris weapon. In one of the temple wall relief Sukuh the year 1456 numbered in the image was in the atmosphere besalen forging keris making.

Keris at the beginning is one of the completeness of the ritual ceremony (executor executor-prakara), where the keris to be part of the Goddess in ritual Sima namely fertility goddess. At that time the keris is a conceptual illustration phallus and Yoni. Along with the development of culture in the archipelago, the existence and role continue to have the keris, which the early beginning of the ritual ceremony completeness keris penetrated the functions of a more complex, the keris to be part of a noble and majestic in the right. Keris be a means of social status, the keris is also a role in the politics of the kingdom of that time, the keris as a sacred object in a magnificent, as religious facilities, weapons of war, a number years, and valuable objects, etc.