In the folklore and mythology of northern Pakistan there exist tales of a terrifying creature known as the Halmasti which descended from the skies in just two occasions: Birth and Death. The Halmasti is a hound like creature with a thick red hide and gigantic size which is epitome of a creature of darkeness due to its association to birth and death. It was due to this horrid quality of the Halmasti that people in Chitral in the olden days used to take special measures to fend against it. Halmasti, meaning ‘thunder’, is a demonic hound resembling a large wolf with a coat of dark red fur and a large muzzle. According to the legend, it appears in places where a child is born or a corpse is washed before burial. Neither place should be abandoned for seven days and nights; and babies must not be abandoned for a moment, but if an extreme need arises, an iron object must be placed under the newborn’s pillow for protection from Halmasti.
Due to the fear of the Halmasti’s advent, different measures would be manifested in different ways in regards to both death and birth. In case of the birth of a child, the child would not be left alone in any circumstance but if an extreme need arose which compelled a person to move and for the child to be left vacant. People would first have to put an iron weapon beneath the cot of the child to fend away the Halmasti and only then be able to depart from the child’s side. It is believed that a weapon of iron is the Halmasti’s weakness and that it is severely repulsed by the metal.
A story goes that a Chitrali king named Shah Mohtaram Katur was passing through Gahirat when he heard the prayers. Upon observation he saw a Fairy princess and fell in love. A marriage took place between the fairy and human royal houses and from this was born a fairy princess. They believe a fairy to be alive and that she and her progeny take immense interest in the matters of Chitral. They believe a fairy to be alive and that she and her progeny take immense interest in the matters of Chitral. In the olden days, it was also believed that the fairies also had some powers over the weather and if it rained too profusely, some people would put an offering within burning coals to give out a kind of smell to stop the fairies from their activities, this was called Vore Direk.
Sau-Malik of Gilgit and Chitral and the Mongol War
More often than not hidden in the annals of history are instances of smaller nations and kingdoms putting up resistance against vast invading armies. This quality is intrinsic to the sons of the Indus basin who’ve long fought against stronger foes, be it of Porus’ battle against Alexander some odd 2300 years ago in the Punjab or the relatively younger show of valor of Sindh’s Hoshu Sheedi against the British in the mid 19th century. One such instance of a local ruler of a small principality taking on a much larger entity comes from the folklore of western Himalayas when the Raja Sau Malik; the sovereign of much of what is now Northern Pakistan, valiantly fought and defeated the Mongol hordes of a king titled Taj Mughal near the Darkot Pass, and thus established his name in the folklore of the Dardic and non Dardic nations alike for centuries to come.
Sacred Art of Chitrali Shu
Chitrali Shu, a living tradition from the Hindu Kush, is an amalgamation of delicate fabrication and indigenous knowledge. It captures the sounds of glaciers moving through hot springs, carrying with it a mysterious and earthy aroma from the highlands of the Hindukush mountains; its wavy and course texture echoes the rugged landscape of Chitral Valley. This colourless ancient cloth shifts through cultural frontiers from Pakistan to Afghanistan, weaving a tapestry of past histories, mythical folk tales and sacred community practices. In a faraway corner of North-West Pakistan, nestled in a geopolitical corridor connecting Afghanistan, Tajikistan and the East Turkistan region of Northwest China (Xinjiang), lies Chitral Valley. As you enter the “land of fairies”, also known as Peristan, you pass through trees of walnuts and mulberries; the achromatic hues of the high foothills; and the hovering accents of pomegranates and apricots that camouflage markhors. In High Asia, the Kirghiz and Wakhi pastoralists of Pamir and Wakhan have retained the traditional skills of spinning and weaving. The art of Chitrali Shu making is a continuation of Central Asian traditions that have been passed on from generation to generation.
Shubinak traces its beginnings to a place where the world ends and Paradise begins:
The Chitral region of the Hindu Kush mountain range in Pakistan is one of the most isolated areas of the western end of the Himalayas (elevation: 1128m, population: 318, 689), and is surrounded by high mountain passes, deep green valleys , and ageless mountain glaciers which play a significant role in shaping these valleys. Chitral is located at the base of the towering Tirich Mir, the highest peak of the Hindu Kush; it is the fifth largest peak in the world. This mystical area is the familiar abode of giants and fairies since times immemorial. Its majestic hills still preserve the huge caves inhabited by the ancient giants called KASH and GABBAR.
The historical evolution of Chitral is a direct result of its foreign influences which include the Iranians, Arabs, Chinese, and Hindus. The Tartars, Genghis Khan, and Tamerlane also have major influences, as well as the armies of Alexander of Macedonia (Alexander the Great). Lawrence of Arabia also settled for a time near Chitral. The main language is “Khowar”, and the people are called “Khow”. Ninety percent of the people speak this language, and the other 10% speak Phalra, Gujari, Dameli, Gawar-Bati, Nuristani, Kalasha, Yidgha, Wakhi, Kirghiz, and Farsi.
Legend of the Bigfoot in Chitral
The origin of the people of Kalash or ‘wearers of black’ of Chitral is shrouded in mystery, their tribe has existed for thousands of years having survived in the Hindu Kush range of the Himalayas in the NWFP. They follow a pagan religion, speak an ancient language and possess a culture that is unique in nature. They are also ranked amongst some of the world’s most endangered indigenous groups. It was fascinating to learn about the existence of a local legend which seemed similar to the stories of the supposed ‘Yeti’ or Bigfoot of Tibet one hearsabout so often. Moreover, the story of Barmanu is also related to the legend of ‘Beauty and the Beast’. According to the Kalash, Barmanu loves beautiful women! She believes many other groups or societies have this myth. Although this story is widespread in the Northern Areas at Pakistan, but it is particularly centered on the Shishi Kuh region in the Kalash Valleys, she points out. The legend goes that high in the mountains of Kalash area there lives a wild creature that is half-man and half-ape. The Kalash shepherds and their Nuristani neighbours refer to this being as Barmanu in their local dialect. This term is likely derived from the term Ban-Manus in Sanskrit, meaning ‘Man of the forest’. There have been occasional sightings of the mysterious beast.
In the beliefs of the Kalasha people in northern Pakistan, there exists a special mythological creature known as the ‘White Crow.’ Harbringer of wealth and fertility, it acts as a messenger between humans and god. Though this god, interestingly, isn’t called upon by the names of any deity of the Kalasha pantheon rather by invoked through the name of the Islamic God.
Of the White Crow of Kalasha Mythology
The Kalasha people refer to their own set of beliefs as ‘Dastur’ i.e. Traditions. These dastur are a complex set of beliefs based on a diverse amount of elements taken from belief systems that neighbored the Kalashas at one point or the other in history. The beliefs are derived from animism, shamanism, local influences, Iranic influences, strong Vedic or Proto Vedic influences, as well as influences derived from monotheistic Islam.
The Kalashas, as well as other north Pakistani ethnicities until quite recently, have various festivals in multiple parts of the year. Of this one of the most important of the Kalashas is the Winter Solstice festival called Chaumos. The most prominent aspect of the Chaumos festival apart from many hymns and prayers and activities, is the supposed coming of the deity Balumain from Nuristan to Kalash Valleys. Balumain is held in high regard and remembered for teaching the Kalasha many important tasks.
Chitral Town
Where the fairies sing
Chitral Valley is one of the beautiful places of North West of Pakistan. Surrounded by the Hindu Kush Mountains, it has been a place of attraction for centuries. The invaders, including Alexander the great and Mongols made it a relaxing stop on their way to South East Asia. It is a small town with a single street bazaar. Its 95 % area, 14800 km, is covered by mountains. The Hindu Kush, the highest mountain, lies within the area Chitral. The beautiful Kalash people in their beautiful costumes are the humble hosts. The cultural dance is breathtaking. The beautiful Chitral still has the impact of Raj period that remained till the mid of 20th century. The river, flowing through all valleys, enhances its natural beauty. Walking through the green valley and listening to the gushing sound of the river relaxes your soul.
Chitrali culture is full of mythology where nature is the dominant power. The Chitralis still believe that Hindu Kush Mountains is actually Koh e Kaaf(land of the Fairies). They believe that fairies reside in a golden palace on the highest mountain. Khangis are the domestic fairies, according to their belief, and they are considered the part of the family. Khangis live with the people and they are allowed to marry Chitralies. If you visit this area and interact with the natives, you will find yourself in a mystic world. You will see such an amazing girl that soon you will also start believing in the existence of fairies.
The important and beautiful aspect of Chitral is its peace and love. The two racial groups, Kalash and Kho, are loving and humble. The Kalash, who are considered the descendants of Alexander, are no more than three thousands. Their way of life is unique and different from other natives. They are not followers of the local religion. They enjoy their life with the nature and celebrate their beauty in the form of festivals. Chitrali men love Polo, and display their skills on the occasion of cultural festivals. They have the world’s highest Polo ground known as Shandur Polo ground.
“The Siah-posh Kafirs of the Hindukush ranges, who till recently were collectively known as Kamoges or Kamojis (Sanskrit Kambojis or Kambojas) are stated to have been a remain of a considerable ancient people among whom were original Kashmerians and a greater part of Badakshan and Kabol as far as Deggan tribes and on the southern face of the higher ridges of Himalaya extending to an unknown distance. “The physical characteristics of the Kafir Kamoges wonderfully remind us of the physical charactersitcs of the ancient Kambojs who have especially been described as exceedingly handsome race. Ancient Kamboj princes have also been noted as tall like towers, exceedingly handsome and of gaura varna, having faces illustrious like the full moon, lotus eyed, handsome like the lord-moon among the stars. Even Ramayana calls the Kambojas as ravisanibha i.e with faces illustrious like the Sun. Besides, there are also ancient references, Buddhist as well as Brahmanical, which speak very high of the beauty of the Kamboj women.”
Khowar folklore, though, is far older and can be traced back to ancient Iranic, proto-Vedic, indigenous and even Chinese sources. Tales of spooks and sprites abound, from the famous paris (fairies) who inhabit the high peaks, to the ghastly chattiboi who leads flash floods and avalanches with his horrible cries, to the dreaded chumur deki (iron-legged one) who roams about in snowy winter nights. These are just a handful of the spirits who are prominent in Khowar folklore. There are many others, both malevolent and auspicious. Reverence for the naangini, female entities who protect the home and hearth, was almost a religious practice in the old days and a remnant of the ancient folk religion. Such stories can also be justified as part of the Islamic belief in the existence of the jinns and will probably survive in some form or the other but the tales of mythical beasts – monsters for want of a better term – is something that is almost lost.
But the most interesting fact about the Chitrali dragon was how it showed a synthesis of various myths and chitral’s juncture at the crossroads of south-west-central Asia. Nahang’s description such as the thick fur like mane, serpent body, and aquatic habitat. The Nang is one of the few principal giants of Chitrali mythology who are known for their underwater habitat beneath lakes and their one central eye, giving them the appearance of a cyclops. Indeed, the name itself seems to be a corruption of the above-mentioned term ‘nihang‘ for sea creatures, and in a classic way of giant tales, the Nang owns a large quantity of underwater treasure and often terrorizes princes and princesses in its palace. The association of lakes, giants, and princes seems to be another intrinsic quality of the northern mountain ranges of Pakistan where just south of Chitral lies Lake Saif Ul Malook, named after the protagonist of a tale involving a giant and a prince.
“Dragon Lake Saga” (Nahango Chhat)
Other creatures of fame in Chitrali Mythology are the lake-dwelling dragons, known as Nihang, the name being derived from the Persian word nahang for crocodiles but classically used for various sea creatures. Perhaps a better term for these creatures would be winged serpents, also found in many parts of mainland Pakistan. These gigantic scaly creatures were known for their golden manes, and one of them inhabited a lake in Chitral where it terrorized the local populace, but its reign of terror ended when one day an ancient warrior stood up against it using a double-hilted sword.
Once upon a time in Mastuj, an enormous dragon made a lake his den. He preyed upon all living things, ranging from fish to animals. With the passage of time, he began to attack humans. Whoever passed nearby, were swallowed alive by him. The huge reptile was invulnerable to weapons. Arrows didn’t reach him from a long distance, while going near it was difficult and risky. People of the area in state of worry, requested the local King to protect them from the hideou
Quqnoz (Phoenix)
Chitrali mythology also has the concept of a phoenix-like large mythical bird which has more than 300 pores in its beak. It lives for 500 years, and nearing the end of its life, it ascends a pile of wood where it sings a song, which ignites the wood. When the first rain of spring takes place, the first droplet lays forth a new egg from the ashes. It is said that all music of the Chitrali language originates from the mythical Quqnoz. Both its name and the description are close to the Quqnos of ancient Persian mythology, though the Persian version has 100 pores in its beak and lives longer.
Chumur Deki (Iron-legged Steed)
THE CHUMUR DEKI SEEMS TO BE AN INDIGENOUS PRODUCT OF THE ANCIENT CHITRALI LIFESTYLE WHERE THE CARAVANS DREADED A MEETING WITH THIS DEMONIC CREATURE.
Another mythological creature of Chitrali mythology is a horse with iron legs, which is only identified with the noise of its iron hooves colliding with the ground and is an omen of bad luck, bringing despair to those who see him. The creature seems to be an indigenous product of the ancient Chitrali lifestyle where the caravans and those who took part in transregional trade with Central Asia dreaded a meeting with this demonic creature. It could also very well be the product of the superstitions held by the traders or possibly the fate that befell some of them during such trips.
Banshee of Shoghort
The banshee also makes an appearance in Chitrali folklore, albeit as a singular entity deep in a valley called Shoghort inside of an old fort. It has been noted in literature spanning more than a century that the fort is inhabited by a banshee whose wails can only be heard before the death of a king. Certain writers have also identified it to be the above-mentioned fairy princess born to a Chitrali ruler 400 years ago, who does this to show her sympathy to her father’s kingdom.
Indigenous Peoples Literature 