The preservation of heritage is inseparable from the preservation of history, identity, and civilisation. It embodies the continuity of a people’s memory and their connection to the land.
Recently, a distinguished scholar from the University of Munich, specialising in the Gandhara civilisation and the Gandhari languages (dialects of Prakrit), visited Swat. In 2023, I had written to him via email, but his secretary had not responded. By coincidence, I later met him in person at the 70th anniversary celebration of the Italian Archaeological Mission in Swat. This scholar has spent two decades searching globally for Gandhari inscriptions, ancient Buddhist texts inscribed in Kharosthi script on rocks and relics. Fluent in Pali, Sanskrit, Prakrit, and Gandhari, he has also co-developed an online Gandhari Dictionary, which contains over ten thousand entries.
There are strong linguistic affinities between the Dardic and Gandhari languages. According to a 1937 study by Thomas Burrow, among the Dardic languages, Torwali is the closest to Gandhari. Unfortunately, no serious research has been conducted on this connection since then. The German scholar’s interest in meeting us stemmed from his ongoing search for evidence of this linguistic relationship. The encounter was mutually gratifying, as our own research had long been guided by similar questions.
The following day, he expressed a desire to visit Bahrain and Kalam. We gladly accompanied him. His visit had two purposes: first, to work with me on understanding Torwali texts; and second, to explore Mitiltan, a site mentioned in a 1996 article by a University of Peshawar professor. The paper referred to a mosque near a village called “Gulo Dherai”, located a few kilometres northwest of Kalam, where an inscription had been found on a rock behind the mosque wall. However, the author had confused this with another village of the same name in Swabi. Further inquiries with the Italian Archaeological Mission confirmed that the site lay in Mitiltan.
Upon visiting Matalan, we gathered residents and asked about the place name “Gulo Dherai”. None recognised it, though one neighbourhood called Gel Cham seemed somewhat related. There was no mosque there in 1996, but we eventually discovered that the mosque in question was the main mosque of Matalan. Unfortunately, the original rock mentioned in the article had been destroyed during reconstruction, and its fragments were used in building the mosque and nearby houses. Thus, the inscription has been lost. Locals also mentioned ancient remains in the nearby hills, but the area had already been disturbed by treasure hunters.
The tangible heritage of the Torwal and Kalam valleys has been steadily disappearing, not due to natural decay, but human neglect
I suggested to the German scholar that Mitiltan could indeed be an important archaeological site for Buddhist remains, as it lies close to Paloga Nallah, an ancient route leading toward Tangir, Darel, and Gilgit, regions renowned for their Buddhist heritage. The valley connects Swat to Gilgit-Baltistan, forming a historical corridor of cultural exchange. From Paloga to Matalan is a day’s trek; from there to Tirat another day; and from Tirat to the lower Swat valley one more. Tirat once contained significant Buddhist relics, including a stone bearing the footprint of the Buddha with an inscription, now preserved in the Swat Museum by the Italian Mission. Sadly, the original stupa at Tirat no longer exists.
The upper Torwal and Kalam valleys contain many remnants of the Buddhist period. During construction works, ancient pottery is still occasionally unearthed, suggesting the presence of undiscovered Kharosthi inscriptions on nearby rocks. Further surveys, particularly in the Paloga and Darel valleys, could yield valuable findings. Of particular significance is the Daral Lake, called Dhan Kaesh in Torwali (rendered Dand Ghara in Pashto). In Buddhist texts, the name appears as Dhan Kusha, associated with the last Buddhist sage Padmasambhava. According to Dr Giuseppe Tucci, founder of the Italian Archaeological Mission in 1955, this lake was believed to be Padmasambhava’s birthplace.
This entire account underlines a larger reality: the tangible heritage of the Torwal and Kalam valleys has been steadily disappearing, not due to natural decay, but human neglect. The region’s traditional wood carvings, once admired for their exquisite craftsmanship, are nearly extinct. The renowned archaeologist Sir Aurel Stein noted in 1926 that, across northern Pakistan and even up to Turkmenistan, the wood carving of the Torwal valley was the most refined and artistically accomplished. Today, very few examples remain. Except for a few doorways and columns in old Hujras or houses, most of the traditional carved woodwork has been replaced by cement and modern materials.
However, there are rare instances of preservation. A recent example from Balakot is heartening. A video by Nasir Khan Karimi and Abdul Jabbar Karimi showed that during the renovation of a historic mosque, the old carved pillars and staircases were carefully preserved under the guidance of Abdul Hamid Karimi. This individual also compiled the first Torwali language book, Kohistani Urdu Bol-Chal, in the 1980s. His dedication to the preservation of language, culture, and heritage is exemplary and deserving of recognition.
In conclusion, the Torwal region of Swat holds immense potential for linguistic and archaeological research. The presence of Gandhari linguistic traces, the likelihood of undiscovered Buddhist inscriptions, and the remnants of unique artistic traditions all point to the valley’s deep historical significance. Yet, without conscious preservation efforts and systematic documentation, this priceless heritage continues to vanish.
Researchers, travellers, and local residents who venture into the mountain valleys of Daral and Paloga are encouraged to remain observant. Should they encounter unusual marks or inscriptions on rocks, they are urged to report them to the relevant institutions. The rediscovery of these traces will not only illuminate Swat’s ancient past but also reaffirm the cultural continuity of its indigenous people.