ART & SOUL
Making a mark
Since the earliest times, both in the East and the West, the importance of seals was so much that these were considered the main proof of authenticity of all sorts of documents, both public and private

Long years ago when I was working on a group of documents — Mughal land grants conferred upon the Jogi establishment at Jakhbar, not far from Pathankot — I became aware of the world of seals: those graphic impressions with names, marks or symbols that impart a formal character to a legal document. The documents were all in Persian and each one of them — from those issued by the emperors Akbar and Jahangir to lower functionaries of the state — bore a seal at the top. There were other, less-imposing seals on many of the documents also, affixed by witnesses to a grant sometimes, or identifying the owner of the document, and so on. Not every seal could be read with ease, the impressions varying in clarity and depth: it was a challenge each time. But there was excitement in the task. Many years have passed since then.

But I was back in the world of seals again when the other day a publication from Kuwait landed at my desk, for it was all about seals of which a wonderful selection is in the famed al-Sabah collection. It drew attention, of course, to the practice of authenticating a document by the granter affixing his distinguishing mark or seal, and to stating that not only was the practice current in the East from the earliest times but that, both in the East and the West, the importance of seals was so great that they were considered the main proofs of authenticity of all sorts of documents, both public and private. And then, began by quoting W. Lane, a westerner who travelled through Egypt in the mid-1860s, and observed everything with very curious eyes.

Stamp seal, carved from coral. Inscribed: “I rely upon God; Abd-as-Sami, son of Ahmed”. Iran, 11th century. Al-Sabah Collection, Kuwait

"On the little finger of the right hand…is worn a seal-ring (khatim), which is generally of silver, with a carnelian, or other stone, upon which is engraved the wearer’s name….The seal ring is used for signing letters and other writings; and its impression is considered more valid than the sign-manual …. Almost every person who can afford it has a seal-ring, even though he be a servant."

I read here about the long history of seals, especially in the East. I became aware that the Assyrians and Phoenicians used them and that the Prophet Muhammad himself had a signet ring made in 628-29, learnt that the range of stones on which seals were cut — the writing naturally in reverse — was wide: from turquoise and ruby and carnelian to jasper and agate and coral. And saw reproductions of some exquisitely crafted seals.

However, almost naturally, my mind turned to India and to the Mughal period in which one looks up to none else than Abu’l Fazl for crisp, authentic information on almost everything that belonged to the reign of his master, the great Akbar. In his Ain-i Akbari, the chronicler documented in rich detail the regulations which were in force concerning the issue of orders or grants of different kinds — farmans and parwanchas among them — and a whole Ain that deals with the Order of the Seals, for it was a seal that authenticated the document eventually.

Heavy uzuk or finger ring seal; gold. Inscribed: “Bulbar, the greatest, Atabeki”. Iran, 12th-13th century. Al-Sabah Collection, Kuwait

Above, on top even of the tughra lines, according to this, Ain was the personal seal or ‘muhr’ of His Majesty. Referring to 1560 CE, the chronicler noted,

This apart, Abu’l Fazl notes the manner in which the documents were made into several folds beginning from the bottom.

"On the first fold which is less broad, at a place towards the edge where the paper is cut off, the Vakil puts his seal; opposite to it, but a little lower, the Mushrif of the Diwan puts his seal, in such a manner that half of it goes to the second fold. Then, in like manner but a little lower, comes the seal of the Sadr. …In the middle of that fold is the place where that person puts his seal, who comes nearest in rank to the Vakil," and so on.

For our offices and official procedures today, there are lessons to be learnt from all this: not only the regulations laid down but also the stringent manner in which they were applied. Going further and speaking of the highest level of farmans, the Farman-i Bayazi, which was folded up and sealed with hot wax in such a manner "that the contents cannot be seen", Abu’l Fazl describes the respectful manner in which the receiver of the Imperial farman was required to behave. "Such farmans", he says, "are carried by Mansabdars, Ahadis, or common foot-soldiers, to the parties concerned. When an officer receives such an order, he proceeds a proper distance to meet it, performs various acts of obeisance, puts it on the crown of his head, makes the sijdah, and rewards the messenger, according to the favour conferred upon himself, or according to his circumstances."

The last bit — the receiving procedure in other words — is where, as far as today is concerned, I might draw a line.

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