Zulfiqar Ali Kalhoro

The Thalpan Rock Art, a rare and remarkable testament to our rich history, is scattered along the Karakoram Highway, from Shatial in Khyber Pakhtunkhwa to the sacred rock of Hunza (Haldeikish); every site is a treasure trove for visitors and scholars. The most concentrated collection of these carvings is found around Chilas in the Diamer district. There are many themes in the rock art of the Diamer district. However, the Thalpan site, near Chilas town, stands out for its unique abundance of depictions of Buddhist traditions representing Jataka scenes, Buddhas, Bodhisattvas and stupas. The Thalpan rock art, containing both historic period petroglyphs, offers a vivid glimpse into our past. I first visited this site in 2000 when I was a consultant with the IUCN (International Union for Conservation of Nature) based in Gilgit’s Jutial. I have been visiting Thalpan and other rock art sites in Gilgit-Baltisan since 2000. The last time I visited this site was in 2022. The site is named after the nearby Thaplan village, and there are four rock art sites known as Thalpan I to III and Thalpan- Ziarat. Scholars refer to Thalpan I as Thalpan Bridge. One of the intriguing features of the Thalpan-Ziarat rock art site is the prehistoric petroglyphs, which also represent a few Buddhist engravings.

Among the myriad of rock carvings from the historic period, the most prominent depictions at Thalpan include Buddha, Bodhisattvas and stupas, each accompanied by scripts. These carvings, etched on boulders and cliffs, are not just a testament to the rich history and ancient traditions of Gilgit-Baltistan, but also a profound symbol of our cultural heritage. One of the most awe-inspiring rock carvings is seen on a boulder at Thalpan. The entire surface of the boulder is a canvas of carvings, each telling a unique story. According to Dr. Ahmad Hassan Dani (1983), the author of Chials: The City of Nanga Parvat (Dyamar), this boulder depicts Jataka stories of Buddha, notably Sibi Jataka, the ascetic and animals. The most captivating depiction is the discussion between the two Bodhisattvas, Avalokitesvara and Manju Sri. This boulder also features three large stupas. In between the two stupas is a carving of Sibi Jataka, which shows a standing Bodhisattva holding a balance in his hand. On his left is a seated king with a crown on his head, holding a dove in his left hand. The king receives flesh in his right hand from the Bodhisattva, who is taking his flesh from his left thigh with his left hand and presenting it to the king. Sibi Jataka is also engraved on a boulder at the Shatial rock art site. I have visited the Shatial rock art site several times en route to Darel Valley.

On the extreme right side of the boulder is an engraved sage feeding animals. He is shown sitting under a tree. On the extreme right side of the boulder is an engraving of a seated Bodhisattva Maitreya. He is shown seated on a double-petalled lotus with two scripts. On his right, close to the smaller stupa, is a depiction of a seated Buddha. Thalpan abounds with Buddhist rock carvings. Another boulder at the Thalpan Bridge site represents the temptation of Buddha by Mara’s daughters. This is one of the magnificent carvings at the Thaplan Bridge site. However, these carvings look dim. On another boulder, one sees a seated Buddha with Vajrapani standing near him, holding a thunderbolt in his hand. These carvings also look very dim.

The story of ‘The First Sermon of Buddha at Sarnath’ is engraved on another boulder. The artist has engraved Buddha in the centre, with three disciples on his left and two on the right. Below the figure of Buddha is depicted wheel of law (Dharma Chakra) with a deer on either side. Buddha is shown with a halo. The people have vandalized this figure. On a rock wall, there is a representation of a large Buddha figure with four smaller other figures of Buddhas on the right. There was also once a depiction of the monastery with Buddhas, which treasure hunters removed. In another place at Thalpan, there is a carving of Buddha in a preaching pose. He is shown seated on a lotus with a column that rests on a double base. Five stupa images surround the figure of Buddha. The upper part of the figure is slightly damaged, probably due to weathering. On a few boulders are engraved Buddha in a typical Gandhara style.

It is important to note that Thalpan boasts several stupas, all intricately engraved and showcasing exquisite details. The stupa has many variants. The stupa engravings in Gilgit-Baltistan can be classified into domed stupas and tower-like stupas. The predominant visual element of a domed stupa is the dome, and both forms of stupas are found at Thalpan.

A boulder near Thalpan Bridge shows numerous carvings of stupas and animals and a frieze of decorated discs or circles. This also depicts axes. Anthropomorphic figures are shown holding a battle axe in one hand and probably a trishula in the other. Horse riders are also engraved. On the same boulder is a carving of a horse rider who is depicted pulling a decorated disc or circle. These circles represent plans of certain shrines or some other votive structures. The abundance of decorated discs on the boulder shows that it was probably the most cultic symbol in the 6th, 7th and 8th centuries in the upper Indus Valley. Stupas are engraved everywhere on this boulder.

On some boulders, stupas are engraved in an ensemble and sometimes, one notices that Buddha was carved with stupas. Even inside the dome (anada), a figure of Buddha in a meditation pose is represented. In two scenes, we see Buddha seated under a Bodhi tree, and stupas are depicted above the Bodhi tree. Each of the stupas exhibits details representing either a single or double plinth, medhi (terrace), anda (dome), harmika, chattra, yashti, banners/streamers, ghanta (bells) and varsathali. Sometimes, the sopana (staircase) is also shown.

A few stupas at Thalpan also represent stambhas (pillars). The best specimen with lion pillars is found at Thalpan with late Brahmi inscriptions. The earliest stupa with pillars is engraved at the Chilas II rock art site and dates back to the 1st century A.D. This form of the stupa (with pillars) is also found at the Shing Nala rock art site in the Diamer district, reflecting various forms of stupas engraved by Buddhist followers.

Stupa carvings are also found on Altar Rock at Thalpan. On this rock are also engraved animals, anthropomorphic figures, Parthian hunters and soldiers.

Read: Peaks, Hill Streams and Pre-Historic Monuments in Khirthar Mountain Range

__________________

The writer is an anthropologist. He has authored 15 books on Pakistan’s cultural heritage and anthropology.

Courtesy: Youlin Magazine (Posted on: April 30, 2024)

The post Buddhist Rock Art of Diamer’s Thalpan first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

The Darel valley in Diamer district is known for its distinctive culture, history and heritage. It was in 2000 when I first visited the Darel valley as a part of my consultancy with the International Union for the Conservation of Nature (IUCN). As an ethnographer, I was engaged to study customary law in Gilgit-Baltistan (formerly the Northern Areas).   Like other valleys of Gilgit-Baltistan, I visited the tribal valleys of Darel and Tangir for this purpose. During the research, I developed my interest in the culture and heritage of the Darel valley. I was so fascinated by the culture of Darelis that my subsequent years were spent collecting data on the history, culture and heritage of Darelis. I visited all the archaeological sites in the valley – and in doing so, documented the historic mosques and shrines (ziyarats) which were once venerated by Darelis before converting to the Deobandi school of thought.

The Darel valley is home to many historic sites which are found right from Gayal, the first village in the valley, to the last village of Yeshoot. One comes across the ruins of fortified settlements, fortresses, ancient shrines, monasteries etc on the hills that overlook the historic villages. The remains of the fortified settlements which are locally called Kot are vandalized by the local people in search of treasure. Many precious artifacts were found during illegal excavations and they were sold to antiquities collectors. The Raji Kot is the most vandalized site in the valley.

A majority of these fortified settlements are of the pre-Islamic era. Only a few are of the Islamic era. A prominent site consists of the remains of the Gumari fortress which is believed to have been built by Pakhtun Wali Khan. He ruled over Darel, Tangir, Harban, Sazin and Shatial from 1905 to 1917. He belonged to the Khushwaqte, the ruling family of Yasin, a branch of the dynasty of Chitral. The British called the Indus valley below Chilas and its tributary valleys –like Darel, Tangir, Harban, Sazin, Kandia and many other smaller valleys – Yaghestan, which meant ‘land of the free.’ No ruler before Pakhtun Wali Khan ever dominated these valleys. It was he who ruled the roost and exploited the rich resources of Darel and Tangir, inviting the Kakakhels of the Nowshera district and giving them a contract for timber in both the valleys.

Particularly ancient and famous are the remains of a Buddhist monastery, locally called Naukot, on a hill overlooking Phuguch village in Darel valley. The earliest source of information about the Buddhist monastery in Darel valley is by two Chinese pilgrims Faxian (Fa-hsien) and Xuanzang (Hsuan-Tsang). Faxian visited Darel about 403 AD on way to Udayana (Swat). On the way to Udayana, he also visited and mentioned the Buddhist monastery of Ta Li Lo or Darel valley and mentioned the carved wooden image of the Maitreya Bodhisattva. Later it was also visited by Chinese pilgrim Xuanzang, who also mentioned the Buddhist monastery in Ta Li Lo or Darel valley – which was an old and important seat of the government of Udayana Kingdom. They also narrated that there were many monks, all students of the Hinayana school. Sir Aurel Stein (d. 1943), who visited Darel valley during the rule of Pakhtun Wali Khan, also described the Buddhist monastery of Darel in his book Innermost Asia Vol. 1. He was the first European to visit Darel and Tangir who recorded the history and heritage of both the valleys in his book.

The earliest source of information about the Buddhist monastery in Darel valley is by two Chinese pilgrims Faxian (Fa-hsien) and Xuanzang (Hsuan-Tsang)

Apart from the remains of fortified villages and the ancient Buddhist monastery, there are also many historic wooden mosques in Darel valley which were studied by both Pakistani and Italian archaeologists. Some of the prominent mosques are located at Gayal, Phuguch, Birokot or Somigal Bala and Manikyala Bala. I have already written an article on the Gayal Mosque, which appeared on the 27th of November, 2020, in The Friday Times.

Apart from the Buddhist monastery, there also existed the historic wooden mosque and tombs in Phuguch village. The mosque was rebuilt in 2018. I visited Phuguch village first in 2000, later in 2001, 2009 and 2019 respectively. During my visits, I had conversations with local people regarding the oral history of the village, particularly about the mystics who came from Swat on a preaching mission to Darel valley.

The Phuguch mosque dated back to the eighteenth century. It was profusely decorated with floral and geometric designs. There was an ornately carved doorway way that led to the covered verandah of the mosque. The door jambs were engraved with floral and geometric designs. The most noticeable carvings on the door jamb were of the sun motif, which is also found on the pillars and doors of various wooden mosques in the Diamer district. The covered verandah of the Phuguch mosque had seven arched windows with grilled panels. The roof of the verandah stood on five pillars. There was also a hujra attached to the verandah. The entrance to the hujra was provided from the verandah.  There was also the doorway to the main prayer hall. The roof of the main prayer hall rested on three square pillars.

There is a wooden platform, locally called byak or kari, to the east of the mosque which is used for the namazis and also by the village council or Jirga. It is a tradition among Darelis to erect wooden platforms either near the mosque or on the bank of the river. Sometimes, these wooden platforms receive special attention so far as the decoration is concerned. One finds two types of platforms for the Jirga, the simple and the decorated. One of the most splendid wooden platforms in Darel valley is located in Birokot, Manikyala Bala and Pain. The distinctive features of these platforms are their ornamentation.

Apart from the mosque and Jirga platforms, there used to be wooden tombs of Shaheeds (martyrs), the mystics who came from Swat to preach Islam in the valley. These persons were killed by Darelis and later they repented and built a tomb over their graves. There are 7 graves of martyrs in Phuguch village: six are located in the village graveyard (jarat) and the seventh grave is located west of the village across the river at the foothill. The most popular shrine in Phuguch was of Shah Khel Baba. The wooden tomb was noted for its intricate wood carving. Stories of Shah Khel Baba were also recorded by Sir Aurel Stein in his book.

Apart from the wooden mosques of Gayal and Phuguch, the most imposing wooden mosque is located in Birokot, now called Somigal Bala. It is ornately carved. One enters the verandah through the western main doorway which is highly carved. It consists of a rectangular prayer chamber. In design, the mosque has the same system as at Phuguch insofar as the mihrab faces the verandah. Right in front of the mihrab, there is a huge square pillar decorated with floral and geometric designs. The flat roof of the prayer chamber rests on three central square pillars, none of which have bracket capitals. However, the flat roof of the covered verandah rests on five pillars. Three pillars are tapering and fluted, standing on a square base. They have double volute bracket capitals each encloses different motifs. Every architectural element of the mosque is tastefully decorated. There is also a Jirga platform attached to the wall of the mosque.

There was also a wooden mosque at Dodokot, now called Somigal Pain, which was also rebuilt. The wooden tomb over the grave of a mystic which was demolished a long time ago was the second most popular shrine (ziyarat) after the shrine of Shah Khel Baba at Phuguch. Sir Aural Stein visited both the shrines in his visit to Darel valley during the rule of Pakhtun Wali Khan. He provided photographs of both the shrines in his book Innermost Asia Vol.1.

Apart from the Phuguch and Birokot, the shrines of mystics were also found at Manikyala Pain. As mentioned earlier, these mystics came from Swat to preach Islam in the valley and most of them were killed by Darelis – and hence they are known as shaheeds. But they are not venerated by Darelis anymore. Their wooden enclosures and tombs are all gone now. Apart from Darel valley, shrines of mystics were also found in Tangir Valley. The most popular shrine was located in Lorakh village, which was demolished when the populace of the valley became Deobandis. It is said that the shrines of Babas (saints) of Phuguch village in Darel and Lorakh village in Tangir were the most popular shrines of both the valleys. Both shrines were visited by hordes of people every day and animals were slaughtered at both the shrines as mannat. This practice came to end when both Darelis and Tangirs discarded their old belief system of saint veneration and converted to the Deobandi School.

Apart from Birokot, there is the historic mosque at Manikyala Bala. Some renovations have been carried out in this mosque. Italian Professor Umberto Scerrtao, who surveyed the historic mosques of Darel, mentioned the labyrinth motif on the architrave of the door in the covered verandah of the Manikyala Bala mosque. He also noted the labyrinth motif on the pillars of several other mosques in Dir-Kohistan and Swat-Kohistan in his article Labyrinths in the Wooden Mosques of North Pakistan: A Problematic Presence which was published in East and West journal in 1983.  The labyrinth motif also appears in rock art sites in upper Kohistan and Diamer districts. Shatial is the most famous rock art site where one finds two of the best engravings of the labyrinth on a rock.

There were also magnificent wooden mosques at Manikyala Pain and Yeshoot which have been rebuilt now.

Darel has much tourism potential: the concerned authorities should make concerted efforts in this regard and open a tourist center at Gumari to guide tourists. Alternatively, tourism authorities could base themselves at Chilas, headquarters of Diamer, and take the tourists to the valley to show them archaeological sites, historical mosques and carved wooden coffins.

_______________________

Dr. Zulfqar Ali Kalhoro, an anthropologist, has authored 12 books including ‘Symbols in Stone: The Rock Art of Sindh’, ‘Perspectives on the art and architecture of Sindh’, ‘Memorial Stones: Tharparkar’ and ‘Archaeology, Religion and Art in Sindh’. He may be contacted at: zulfi04@hotmail.com

Courtesy: The Friday Times Lahore

The post Monasteries, Mosques and Mystics of the Darel Valley first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

I recall my first visit to the Tangir valley in the Diamer district in 2000. Before Tangir, I had visited Chilas, Gobarabad and Darel in the Diamer district. I never thought that Tangir would be such a dazzling and verdant valley. Moreover, I knew very little about its culture, history and heritage until my first visit to Tangir introduced me to many interesting facts about the valley. During my visit, I met many oral historians of the valley. Amongst the oral historians, I was impressed by the knowledge and enthusiasm of Master Saeed-ur-Rahman of Faruri village. He was the headmaster of primary school Faruri. His interest in the history and heritage of Tangir and Darel valleys was unequaled. I met him several times. It was through his sincere and tireless efforts that I developed my interest in the culture and heritage of Darel and Tangir valleys. With his help, I collected ethnographic data on Tangir, focusing on political, economic and social structures of the villages. I visited all the main villages of Tangir from Lorakh, the first village, to Koranga, the last settlement of the valley, to get information about the customs, castes and its various lineages and sub-lineages. Apart from information on ethnographic data, I also gathered information about historic sites of the valleys. I could visit a few historic sites with Master Saeed-ur-Rahman. After he died in 2006, I continued to document the history and heritage of the valley with the help of my other host Hazrat Zahid Khan of Darqali Bala.

Master Saeed-ur-Rahman was passionate to preserve the heritage of his valley. For this purpose, I even travelled with him to the most remote Nullahs (side-valleys) of Tangir to see the remains of ancient structures and collect information about myths, legends, fables, traditional political organization, social organization etc. Once, he took me to Gachhar Nullah which is noted for a beautiful lake. And so it was that I first visited the Gachhar Lake with him and wrote three articles on it. Later in 2009 and 2019, I had conversations with Sher Zaman of Darqali Bala on pastures, nullahs, traditional customs associated with herding etc. Sher Zaman died in May 2021. Like Master Saeed-ur-Rahman, he was also an authority on the culture, history and heritage. I had long discussions with Hazrat Jan of Mushske who died in 2008 and Salim Khan of Sobo Kot.

Tangir is divided into three ‘Roms’ (an area-wise distribution of natural resources). Lorekh is the first Rom, followed by Jaglot-Sheikh-Rim as the second and Gabbar as the third. These Roms are further subdivided into villages, each headed by a ‘Justero’. The majority of the population in Tangir is composed of six qaums (tribes) – Shins, Yeskhuns, Doms, Kamins, Gujjars and Pathans. The former tribesmen speak Shina language while the latter Domaki and Pashto respectively.

Apart from these castes, a considerable population of Kohistanis namely Ban Khari, Kon Shari, Syeds and Gujjars can be found living in different villages of Tangir valley. Gujjars and Syeds mostly inhabit the villages of Koranga Bala, and Pain, Phapat, Khamikot and Darkali Pain, whereas various lineages of Kohistani and Swati Pathans notably Akhundkhel, Sahibzade, Kon Shari and Madakhel live in the villages of Gali Pain, Baskomal, Jagi Gali, Gali Bala and Jaglot respectively. All the Kohistanis, Syeds and Pathans are immigrants from different valleys of Kohistan, Kabalgram from Yagi at Kala Daka and Swat. A few families from Sazin valley in upper Kohistan district in Khyber-Pakhtunkhwa also live in Tangir valley.

Traditional institutions hold sway on the everyday life of Tangiris. Every village has its own council. The members are men of influence who represent their lineage while the council is called ‘Jirga’ with a Justero as its head to look after the village administrative matters. The actual task of the Jirga is to settle disputes which are related to natural resources, murders, and many other issues. To ensure that justice is administered to the grieved party or group, they constitute a Kalaq or committee. The Kalaq also supervises many things under the tutelage of Jirga in the valley. The ‘Jirga’ system is deeply embedded in the society and culture of the Tangir valley. Members of a Jirga constitute a committee to supervise any activity. The Kalaq ensures that given work is being done properly.

After the Jirga, the most important traditional institution in Tangir is the ‘zaitu’ (warden) who also works under the auspices of the Jirga. A zaitu has control over the management of the village resources. He is also responsible for controlling the harvesting of crops, premature plucking of fruits, free grazing, fuelwood, forest cutting, and alpine forest management etc. Both Zaitu and ‘Wai Koulo/Segalo’ (water steward) manage and maintain village-level resources and work under the authority of the Jirga. Like the Zaitu, the Wai Koulo is also a man of repute in the village who is responsible for water management and maintenance of channels.

The Kalaq also takes cares of historic mosques. A Kalaq under tutelage of the Jirga also carries out renovations of the historic mosques in respective villages. News mosques are also built under their instructions and supervision. It was this kind of institution that also renovated the historic mosque of Khamikot two decades ago.

Each village has its own pastures and forests that are communally owned. Some of the groups only have the right to use and other ownership rights. Three castes, namely, Shin, Yeshkun and Kamin have ownership rights over the forests in the valley while Pathans, Gujjars, Doms, Syeds and Kohistanis have use rights. However, in the Jaglot area Pathans, Syeds and Doms have also ownership rights.

Tangiris have an indigenous system of resource sharing. The royalty of the communally owned natural resources is distributed according to the customary law that governs their everyday behaviour. It is first distributed into Haiti (village) or dalo (group) and then redistributed among a group of 20 people locally known as ‘Kothi’. Women are given half of the total share traditionally called ‘Shik’. In Darel, this indigenous system of resource distribution is different in both parts of lower and upper Darel.

Tangiris subsist on both agriculture and livestock for their livelihood. They depend only on wheat as a major crop. At the same time, livestock raising constitutes an important segment of their economy. They give much time to raising livestock. Moreover, they celebrate some rituals and customs associated with livestock. They perform these rituals on two occasions: first, when the herdsmen take their livestock to pastures and, second, when they return from pastures safely. On these occasions, the women cook delicious food which is distributed in the whole village, praying for the herders’ safety. The safe return of shepherds with their herds is celebrated, which is called ‘Gape Khushle’. Apart from pastures located near the villages, the shepherds also take their livestock for grazing in nullahs where the pastures are located. In the following nullahs the shepherds of respective villages of Tangir valley take their livestock: 1) Bulnogh 2) Gachhar 3), Burel 4), Gufer 5), Jodas 6) Maheechar 7), Chogmoon 8) Goregah 9) Baro Das 10) Chhaltoo 11) Pai 13), Chhasi (13), Sarogah (14 Gulgah (15 Kiregah 16) Bathret 17) Khachelogah, 18) Kotogah 19) Mouder 20) Shal 21) Iskorgah 22) Darogah etc.

The Satil meadow, which is located at the head of the valley, is a communal pasture of the people living in the Gabbar Rom.

_________________

Zulfiqar Ali Kalhoro is an anthropologist and author of 12 books including ‘Symbols in Stone: The Rock Art of Sindh’, ‘Perspectives on the art and architecture of Sindh’, ‘Memorial Stones: Tharparkar’ and ‘Archaeology, Religion and Art in Sindh’. He may be contacted at: zulfi04@hotmail.com

Courtesy: The Friday Times Lahore

The post Traditional Social Institutions of Tangir: Some Ethnographic Notes first appeared on Sindh Courier.