I. Introduction.

Weapons have always been always part of our lives. They take many
forms in our world. They can be seen in physical form like: swords, guns, artillery,
etc. Weapons also exist abstractly like words and emotions. In history, the sword
has been drawn out of its sheath countless of times. Words have been spoken
like a volley of arrows raining from the sky. Whether these be physical or
abstract, weapons have contributed much to humanity throughout history.

Much blood has been shed because of war. Before the gun was invented,
the dagger and sword were generally regarded as the most used weapons in the
medieval world.1 Swords have a sharp edge that can cut through flesh and end
the life of the victim. Like other nations, the Philippines has its own collection of
swords.

In this research paper, the Kris of the Moro’s will be tackled. Its physical
characteristics will be described. This paper will aim to describe the Kris’
historical and cultural significance along with the symbolisms of this artifact
according to the different Moro ethnic groups of the Philippines. Part of this
research paper will be a comparison of the Filipino Kris with the Krises of the

1
Tony Saldin M.D., “The Keris – Malay weapon, social symbol and talisman,” The Sunday

Times, August 11, 2007, http://www.sundaytimes.lk/110807/Plus/plus_16.html.

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Philippines’ neighboring countries in South East Asia (Indonesia and Malaysia).
After all the data has been represented, the writer will then make an analysis and
end the research with a conclusion. This research is composed of library
research and internet research. A bibliography will be provided by the researcher
for the reader’s convenience at the end of this paper.

II. Filipino Moro Warriors.

The swords of the Moros possess their own intrinsic value as superior
weapons and works of art. However, the mystique that surrounds them results
not from the substances or methods employed in their manufacture, but rather
from the civilization and exploits of the people who used the blades. Moro history,
society and culture include those glorious days of yore when the great Muslim
Filipino Sultanates flourished when questions of life and death, freedom and
2
oppression were settled with a few well-placed strokes of the sword.

There are a variety of Muslim clans distributed throughout the Morolands,

the groups which possess the greatest populations, and have most strongly
influenced the history of the Philippines are the Maguindanao, Maranao, Tausug
and Samal tribes. The Maguindanaos (“The People of the Flood Plain”) live
throughout the Cotabato regions of Mindanao, while the neighboring Maranaos
(“The People of the Lake”) reside in the areas around Lake Lanao. The Tausugs
(“The People of the Sea Current”) have traditionally controlled the Sulu
Archipelago, where they were once the masters of all commerce, shipping and
trade, in around the area. The Samals (“Companions of the Sea”) inhabit the
islands off the coast of Zamboanga, and are scattered throughout many of the
islands that comprise the Sulu Archipelago. 3

2
Robert Cato, Moro Swords. (Singapore: Graham Brash, 1996), 1.

3
Cato, Moro Swords, 1-2.

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 The Moros are a very interesting and colorful people. Despite the many
fascinating aspects of their culture, it is the Moros’ consummate fighting abilities
4
which are best known. The Moros were trained in combative arts from a very
early age. They were normally taught in an informal manner by older, more
experienced warriors who were veterans of many encounters with the enemy.
Moro Children, especially males, were brought up to be brave, unyielding and
efficient with their edged weapons. It is said that live blades were usually
employed for training. In this way, a healthy respect for the damage that razor-
sharp blades could inflict was instilled in the warriors. It also taught would-be
combatants the most effective and realistic methods of dispatching opponents.
The Muslim Filipino warrior was ferocious in combat. Whenever possible, he took
advantage of the element of surprise to lure his opponent into a compromising
situation, and then struck with deadly tenacity. The Moro fighter used lightning-
fast, agile moments, sometimes consisting of a series of jumping and darting
maneuvers to confuse his opponent. This allowed the warrior to close the gap
between them rapidly. When he had reached striking distance, he made quick
work of his enemy by way of sophisticated cutting and slashing movements with
his sword.5

III. The Moro Kris.

The Moro Kris is said to have been from the Gods. The inhabitants of
Mindanao were still reeling from the effects of the tumultuous storm that had only
just subsided. The deluge had pounded their lands for what seemed to be an
eternity of days and nights. Massive floods swept away everything in their path.
The island had become so engorged with water that it actually began to sink. In
Cotabato, the waters of the swollen Rio Grande de Mindanao began to recede.
This new day brought forth a few weary residents, who milled about, assessing
the damage and making temporary repairs. None of the natives had time to
notice the elderly man on the river bank. He had come to pray and to beseech
his God for reconciliation on behalf of himself and his people. An object lingered
4
Cato, Moro Swords, 11.
5
Cato, Moro Swords, 5.

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in the water not being affected by the swift currents of the river and it submerged
and laid in the water before him. The object suddenly flew from the water onto
the lap of the astonished worshiper. When he had regained his composure, the
old man saw that the object was a “sundang” (kris sword). 6

The kris is the most widely recognized of all the Muslim Filipino Weapons.
It is a short sword with a double-edged blade that is usually from twenty to
twenty-six inches long. Whether waved or straight, all kris blades widen
substantially just below the handle, forming a protective handguard. The kris was
a very successful combat weapon. It combined the best attributes of other Moro
swords into one. It had its own acute balance, as did the barung. It could chop
like the kampilan, as well as slice and cleave like the barung. It took these
assets, and added still another: the kris was double-edged, which was a
substantial advantage in combat.7 Its wavy edge allowed easy blood flow from an
inflicted wound.8

While many assume the traditional form of the Kris is the fully wavy blade,
the half-waved half-straight, as well as the fully straight blades (Fig. 1), are
equally if not more common, as straight blades were more practical in combat. 9
These three forms were originally created to symbolize the various attitudes of
the naga. The straight blade represents the snake at rest, the half-half type
suggests the snake’s transition to movement, and the completely waved variety
portrays the snake in full motion. 10 Kris blades with many waves demanded

6
Cato, Moro Swords, 59.
7
Cato, Moro Swords, 59.
8
“Filipino Weapons,” Black-eagle.org, http://www.black-eagle.org/fweapons.htm (accessed May
20, 2015).

9
Mark Lawrence, FMAdigest Archives, Filipino Martial Arts Digest: Filipino Weaponry,
(FMAdigest, 2009), Etext, http://www.southbayfmaclub.com/Articles/pdf/Special-
Edition_Philippine-Weaponry.pdf. 22
10
Cato, Moro Swords, 70

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excellent skill in use since if cuts were improperly made they would merely
bounce off target or worse become stuck in the bone of the enemy. 11

The kris, with its wavy blade, has been interpreted as the undulating body
of a naga.12 The naga form represents the snake or mythical dragon. The
undulations of the serpent are depicted in the waves of the keris. The naga
design has traditionally symbolized the qualities of wisdom, agility of movement,
bravery, strength and cunning. 13 The unique design of the Kris distributes the
weight perfectly for hacking anything it hits in half. 14

The Moros held the kris in higher esteem than any other type of sword.
More than a mere weapon, it became an important indicator of man’s standing
Fig. 1 (Photo taken by: Norman Joshua Ambrosio at the National Museum)
and authority within Muslim Filipino society. The kris served as the guardian of

11
Lawrence, FMAdigest Archives, Filipino Martial Arts Digest: Filipino Weaponry, 22.

12Fig. 1
Norman Joshua Ambrosio, Kris Blades, May 21 , 2015, National Museum.

Gabriel Casal & Regalado Trota Jose Jr., Eric Casino, George Ellis, Wilhelm Solheim II, The
People and Art of the Philippines, (CA, Regents of the University of California, 1981), 175.

13
Cato, Moro Swords, 61.
14
“Traditional Filipino Weapons,” Philippine Martial Arts Institute,
http://www.marcialtirada.net/filipino_weapons (accessed May 20, 2015).

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his culture and manhood, and was his protective talisman. Indeed, it was
considered part of his very identity. 15 The higher number of waves meant the
more potent the kris was in talismanic power. Sometimes engravings (often filled
in with brass or silver inlay) are found on the blade in plant motifs (vines, foliage,
etc.) or Arabic script. Hilts of krises are either straight or slightly curved. 16 The
best grips are found on krises that were designed for displays of status by the
Moro nobility. (Such grips are frequently mated with ivory, silver or gold pommels
and inlaid blades.) Ceremonial krises from Mindanao, on the other hand, often
feature grips that are covered wholly, or in part, with precious metals. These
17
ceremonial krises may be covered in okir-embellished, fancy metals.
Commonly the pommel is in the form of a horse hoof, or a stylized cockatoo head
with beak and crest. Usually the pommel is made of hardwood burl with the
handle being wrapped in lacquered fiber. Upper class kris pommels are often
made of ivory, silver, brass, or other exotic materials with handles wrapped in
chased bands of silver or swassa (copper-gold alloy) or braided wire. 18 Many
Muslim Filipinos feel that the horse’s hoof is the ideal shape for the hilt of sword.
To them, the motif symbolizes the equine qualities of sharpness, strength,

15
Cato, Moro Swords, 59.
16
Ian Greaves, Jose Albovias Jr., Federico Malibago “Sandata — The Edged Weapons of The
Philippines.” http://www.arscives.com/historysteel/philippines.introduction.htm.

17
Cato, Moro Swords, 59.

18
Greaves, Albovias Jr., Malibago “Sandata — The Edged Weapons of The Philippines.”

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directness and stability – all qualities which the Moros most admire in a
combatant.19

The scabbard of the kris (Fig. 2) comprises two halves that are bound
together with fibrous materials, or sometimes, bands of metal. The major portion
of the blade is housed between two long, thin sections of wood. The wide
handguard is enclosed within a wooded crosspiece that is attached
perpendicularly to the length of the scabbard. The sword slides into the scabbard
through aFig.
wide opening
2 (Photo takenwhich has been
by: Norman Joshuamade in this
Ambrosio crosspiece.
at the When properly
National Museum)
seated, only the handle is left uncovered by the sheath. Kris scabbards were
made of hardwoods that are native to the Southern Philippines. Most were
constructed of finely grained, brown woods such as narra, molave or mohogani.
The finest ceremonial models are made entirely, or in part, of ivory, silver, or
gold. The two halves of the more ordinary scabbards were often held together

with rattan wrappings. These bindings were either wound around the sheath and
tied, or decoratively braided. Sometimes scabbards were wrapped from top to
bottom with rattan. For the most part, however they were bound at from three to
seven intervals along the length of the scabbard. The scabbards of krises which
were designed for ceremonial/status purposes were frequently bound with metal
bands. This was especially true in the Mindanao areas, where Moro artisans felt
that decorative metals could be appropriately employed on virtually any part of

19
Cato, Moro Swords, 77.
Fig. 2
Norman Joshua Ambrosio, Kris Sword and Scabbard, May 21 ,2015, National Museum.

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the sword and its accoutrements. On better scabbards, the surface of the metals
was repoussed with lovely okir work.

IV. Comparison and Evolution of the Filipino Kris from the Indo and Malay
Keris.

The earliest krises known were made around 1360 AD and most probably
spread throughout the islands of Southeast Asia.20 Bambang Harsrinuksmo, a
kris expert said, “The kris is acknowledged to have originated in Indonesia. While
there is a great deal of Indian influence in other Indonesian arts, this is not so in
the kris.” The spread of the kris to other nations such as Cambodia, Thailand, the
Philippines and Malaysia, experts say, was the result of the influence of the
Majapahit kingdom in Java around the year 1492. 21 Like the Philippines, Malaysia
and Indonesia also had their own variant of the kris. In the course of the naga
motif’s expansion, the reptilian motif was adopted by the Malay peoples, who
used it as the pattern for their keris blades. The Malay keris, in turn, eventually
became the prototype for the Moro version that figured so prominently in the
warfare of the Southern Philippines. 22

Due to their considerably smaller size, the kerises that antedate the Moro
types are more daggers than swords. In the hands of the Malay “empu”
(swordsmith) keris manufacture flowered into a truly beautiful art form. The
Malays and Indonesians have always lavished much time and effort in the
creation of kerises, for they believe them to have strong talismanic qualities.
Even today, the wearing of the keris is a necessary part of most of the cultural
and religious activities in these countries. The kerises of Malaya and Indonesia

20
“Indonesian Kris,” UNESCO, http://www.unesco.org/culture/intangible-heritage/17apa_uk.htm
(accesed May 20, 2015).

21
Tantri Yuliandini, “Kris, more than just a simple dagger.”
http://www.thejakartapost.com/news/2002/04/18/kris-more-just-a-simple-dagger.html.

22
Cato, Moro Swords, 61-62.

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have been largely grounded in mysticism than in combat. When employed in
fighting, the edges are used to slice, and the sharp point for thrusting. 23

Keris blades can be straight or sinuous. The bends of sinuous blades are

called luks. Most keris have fewer than 13 luks, and the number of luks should be
odd, or the keris is considered unlucky. The sinuous blade has become
synonymous with the keris. In reality, more than half of the old keris have straight
blades. The luks maximize the width of the wound caused by the blade, while
maintaining a convenient weight.24

The tang of the Malay keris is cylindrical and relatively thin. This slender
Fig. 3 (Taken from: Robert Cato’s Moro Swords)
tang was a weakness of the keris. When hit squarely with an opponent’s club, it
tended to bend or break, thereby neutralizing the weapon (and its ownder).
Historians believed that the people who were to become the “Moros” emigrated
to the Southern Philippines from the Malay world. It is therefore probably that
they were originally armed with the smaller, “thrusting-type” kerises that are so
ubiquitous to those lands. The Moro “pandays” (swordsmiths) took note of the
combat weakness o Malayan/Indonesian kerises, and set about to rectify them.
To accomplish this, Muslim Filipino pandays made several alterations. They
enlarged the weapon considerably. As the development progressed, less and
less emphases was placed on the creation of a sharpened point. In the hands of
Moro warriors, stabbing effectiveness was no longer the forte of the kris. The
value of the sword is now measured by its capability to slice and cleave with
merciless efficiency. In order to provide the strength and stability necessary for
their style of combat, Moro innovators altered the old cylindrical version of the
kris tang to a thicker, rectangular one, which could better withstand the stresses
23
Cato, Moro Swords, 62.
Fig. 3
Robert Cato, Photo of Moro Kris and Indonesian keris, May 24, 2015, A Moro battle kris
compared with the smaller, dagger-like keris from Indonesia, Moro Swords, 63.
24
New World Encyclopedia contributors, "Kris," New World Encyclopedia,
http://www.newworldencyclopedia.org/p/index.php?title=Kris&oldid=976528 (accessed May 21,
2015).

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of slashing, edge-to-edge fighting. This rectangular tang also prevented the
handle from rotating during use, as Malay keris hilts sometimes did. 25

Majority of Indonesians believe that they share their lands with a complex
hierarchy of good and evil spirits. Stories are told that potent entities exist within
the kerises. It is said that these “beings” are imbued with great power, which they
use to protect the owner of the keris, and to harm his enemies. Those
knowledgeable about such things believe that these spirits are placed within the
kerises by powerful empus (swordsmiths), only after many hours of occult rituals
and meditation. After the entity is magically inserted into the lower portion of the
blade, the upper guardpiece is slid down over the tang until it mates with the
lower blade, thereby confining the spirit within the keris. The two parts are then
permanently joined together by natural or supernatural means. It is said that if
ever the two sections of the blade become separated, the spirit will immediately
escape, and the blade will lose its potency.26

Like Indonesians, the Moros also believed in invisible spirits which existed
all around them. Such entities could be induced to reside within almost any
object, whether animate or inanimate – including, of course, weaponry. Each
Moro group had its own specific set of rituals to win the favor and patronage of
beneficent spirits. In the Maguindanao regions, for instance, where such spirits
are known as “jens”, warriors sought to persuade the jens to enter themselves
and their krises before going into battle. 27

Kerises are used for display, as talismans with magical powers, weapons,
sanctified heirloom, auxiliary equipment for court soldiers, as an accessory for
ceremonial dress, an indicator of social status, a symbol of heroism, etc. 28 The
keris must be compatible with its owner and is usually custom built for a specific
person according to his rank and status. Usually the length of the blade should
correspond to the distance between the nipples of its owner otherwise misfortune
25
Cato, Moro Swords, 62-63.
26
Cato, Moro Swords, 64.
27
Cato, Moro Swords, 65.
28
“Indonesian Kris,”

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may befall him. The keris is believed to have the power to jump out of its sheath
and engage the enemy in battle on its own. It is also able to warn the owner of
impending danger by rattling in its sheath. keris which are tied to the main beams
of traditional Malay houses as a talisman are known to fly on their own and kill
the enemy. It is said that you can hurt your enemy by simply thrusting the blade
into his footprints. Water has been drawn from the point of a keris, and fire from a
burning ship has been transferred to shore by pointing the tip at the fire and then
elsewhere. Owners of keris are required to bathe and oil the keris during the
monthof Muharram to retain the weapon’s supernatural powers. If the keris is
neglected, it may cause the guardian spirit to depart from the weapon, leaving it
powerless.29

V. Analysis of Data Gathered and Conclusion

The kris of the Filipino Moros and keris of the Malay and Indonesians can
be both used as weapons. The Filipino Kris is more battle-oriented compared to
the Keris of the Malay and Indonesians. The Filipino Kris is larger and more of a
sword than the dagger-like Keris. In terms of combat use, the Keris is said to be
mostly used for stabbing purposes. The pointed tang of the Keris makes it more
practical for stabbing than slashing, because it has a more cylindrical blade than
the Kris. The Kris, in the other hand, is longer and has a rectangular blade
compared to the Keris. The longer and rectangular blade makes it useful for
slashing.30 Both the Kris and the Keris have blade variation that has a serpent-
like or naga motif. 31

In terms of talismanic purposes, the Keris is more mystically or magically

empowered over the Kris. The Kris, however, is more inclined to warfare in terms
of talismanic power. Both the kris and the keris are imbued with the powers of the

29
Tony Saldin M.D., “The Keris – Malay weapon, social symbol and talisman,”

30
Cato, Moro Swords, 62-63.
31
Cato, Moro Swords, 61-62.

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spirits according to their use (combat, protection, curses, etc). They are both
considered as ceremonial ornaments in some cases. 32

The kris and the keris also have similarities in terms of symbolism.
Bearers of the blades show high rank or status in the society. The kris is a
symbol of the bearer’s manhood and guardianship of his culture. This is similar to
the keris’ symbolism of heroism.33

The Moro kris is an evolution of the Malay and Indonesian keris. The
Moros that emigrated from Malaysia and Indonesia innovated the keris to a more
combat-able weapon than of a ceremonial dagger. This shows that the Moros are
more inclined to warfare than of the Malay and Indonesian. 34 Although more
combatant, this does not deny that the kris is not the Filipino’s alone. The
presence of the kris or keris alone is proof that our cultures are similar or more
likely from the same origin. This greatly strengthens the Wave Migration Theory
of Otley Beyer which includes  Indonesians, who came to the Philippine islands in
boats and the Malays which were believed to have come from Java, Sumatra,
Borneo, and the Malay Peninsula more than 2,000 years ago. Like the
Indonesians, they also traveled in boats. The Malays also brought metal smelting
with them.35 This could relate to why Moro groups are related to bodies of
water.36 It could be hypothesized that the Malays were the group of people that
brought the kris to the Philippines.

32
Cato, Moro Swords, 64-65.
33
Cato, Moro Swords, 59. And Indonesian Kris.”
34
Cato, Moro Swords, 62-63.
35
“The First Filipinos.”  Philippine-History.org. http://www.philippine-history.org/early-filipinos.htm
(accessed May 24, 2015)
36
Cato, Moro Swords, 1-2.

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Bibliography:

Ambrosio, Norman Joshua. Kris Blades, May 21, 2015, National Museum

Ambrosio, Norman Joshua. Kris Sword and Scabbard, May 21, 2015, National
Museum

Casal, Gabriel & Trota Jr., Regalado Jose. Casino, Eric. Ellis, George. Solheim
II, Wilhelm. The People and Art of the Philippines. CA, Regents of the
University of California, 1981.

Cato, Robert. Moro Swords. Singapore: Graham Brash, 1996.

“Filipino Weapons.” Black-eagle.org, http://www.black-eagle.org/fweapons.htm

(accessed May 20, 2015)

Greaves, Ian.  Albovias Jr, Jose. Malibago, Federico “Sandata — The Edged
Weapons of The Philippines.”
http://www.arscives.com/historysteel/philippines.introduction.htm

“Indonesian Kris.” UNESCO. http://www.unesco.org/culture/intangible-

heritage/17apa_uk.htm (accesed May 20, 2015)

Lawrence, Mark. FMAdigest Archives. Filipino Martial Arts Digest: Filipino

Weaponry. (FMAdigest, 2009). Etext.
http://www.southbayfmaclub.com/Articles/pdf/Special-Edition_Philippine-
Weaponry.pdf

New World Encyclopedia contributors, "Kris," New World

Encyclopedia, ,http://www.newworldencyclopedia.org/p/index.php?title=Kri
s&oldid=976528 (accessed May 21, 2015).

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Saldin, Tony M.D. “The Keris – Malay weapon, social symbol and talisman,” The
Sunday Times, August 11, 2007,
http://www.sundaytimes.lk/110807/Plus/plus_16.html

“The First Filipinos.”  Philippine-History.org. http://www.philippine-

history.org/early-filipinos.htm (accessed May 24, 2015)

“Traditional Filipino Weapons.” Philippine Martial Arts Institute,

http://www.marcialtirada.net/filipino_weapons (accessed May 20, 2015).

Yuliandini, Tantri. “Kris, more than just a simple dagger.”

http://www.thejakartapost.com/news/2002/04/18/kris-more-just-a-simple-
dagger.html

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