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The Balti Literature may be categorised as under

A Brief Introduction to Balti Verse

1. Rgya-glu: It can be categorised as a classical one in the folk-verses for its meaning or deepness. It contains romantic songs, elegies, advice, complaints and historical events etc.
2. Rtse-glu: It a light type of poetry sung while dancing. In these songs different topics and events of life, families and their social or cultural conditions/ status and jokes etc. are narrated /explained.
3. Yurmi-glu: It is the song which is sung by the women-folk while working or weeding in the fields. In such sons women recollect their child-hood, love and longing for her parents, pleasant or unpleasant experience or feelings about her husband or other relatives.
4. Ridagsi-glu: These are the songs composed in praise of mountain-goats (of all sort). Some songs admire the beauty of wild-life, some depict motherhood in these animals for their kids and in some the poets lament the extinction of goats and sheep.
5. Bar-glu: It can be described as the medieval stage between the Rgya-glu and the modern poetry (glu) and it is also called Deewan. This type of poetry also covers romantic and other general events.
6. Glu: It can be described as the mGul-glu as it has only romantic feelings and flavour.
7. Hamd: It is the form of verses in praise of God.
8. Qaseeda: These are verses in praise of the Holy Prophet Muhammad (peace be upon him) and the (12) Imams, their family members (peace be upon them) according to Shiait faith of Islam.
9. Marsia: Versed elegy commemorating the great martyrdom of Holy Imam Hussain (the grandson of Muhammad (PBUH), the 3rd Imam) in Karbala and other Imams etc.
10. Noha: These are versed elegies sung with rhythm while the (Shiaite) mourners beat their chests. This category is also peculiarly attributed to the martyrs of Karbala and other family members of Holy Prophet (PBUH).
11. Bahr-e-Taweel: These verses are in long metre and consist of several stanzas of 9 to 14 lines. In this poetry, generally, the mortality of our life and other similar topics are discussed in a mystic way.
12. Goshwara: It is like the Persian or Urdu "Masnavi" Narrative couplets. In this usually the dignity and illustrious personalities and deeds of the Holy Prophet (Muhammad PBUH) and the Holy Imams (PBUT) are narrated with fervour.
13. Ghazal: These are the odes of love and romance exactly on the principles of Persian and Urdu Ghazal and Nazm.
14. Sa-get-pi-glu: These are the songs praising or encouraging the farmers and agriculturists in modern time.
15. Milli-naghma: These are like Urdu Milli-naghmas.

Some Prominant Bales Poets

We know very little about the Balti poets of ancient times except one person, "Al-bDe", but neither is his exact period known nor do we know his personal details. However, from the essence of his poetry and the language he has used we infer that he belonged to the time when Islam through Persian language and poetry had not yet affected the Abalti language and Poetry. We find only the Ridagsi-glu from him. Since the fall of Baltistan in 1840 AD, we find several high-calibre poets who have treated different subjects and categories. Some of them are as under:

1. Muhib (Prince Hussain Ali Khan). He was the youngest son of the last independent ruler of Baltistan-Ahmad Shah Maqpon who was deposed and was deported to Jammu by the Dogras with his father while he passed away in Tral, District Pulwama, Kashmir. He wrote poetry in the Marsia form and is considered to be the Anees of Baltistan.
2. Zakir (Prince Muhammad Ali Khan). He was the grandson of king Ahmad Shah Maqpon, son of Prince Lutf Ali Khan (Aashiq) and nephew of "Muhid". He was born. in Tral and expired there in exile. He was a poet of Qaseeda.
3. Baba Johar. He was from Haldia, a village of the Khaplo valley. His date of birth is not known, but he was alive in 1890 AD. He was a "Darwesh" following the Imamia Nurbakhslua traditions of Shiaite Faith. His field of poetry was Bahre-e-Taweel.
4.  Syed Abbas of Shigar. He was born in 1846 AD in the Shigar valley of Baltistan. He was an excellent poet of the Qaseeda and the Goshwara.
5. Akhond Khuda Yar. His specific field of poetry was Bahr-e-Taweel and his verses on the Pologame comparing it with struggle in our life and its consequences is very famous.
6. Wahid (Muhammad Ali Khan). He was a very popular poet of the Ghazal and was successful dramatist writing for the Radio. He expired in Islamabad in 1985 AD.
7. Saba (Muhammad Ali Shah). He was born in Shigar (Baltistan) on 31st July 1924 and belongs to the former ruling family of Shigar valley-the Amacha. He is the most popular and respected poet of present time. His field of poetry is Ghazal and Qaseeda.
8. Hasni (Ghulam Hassan). A promising young poet of Balti as well as Urdu he is adept in every field of poetry, but his speciality is the Ghazal.
9. Hakeem (M. Hassan). He also is a very promising poet, famous for his archaic and classical touches.

 

Affinities with other Languages

All the languages and dialects of the mountain region in the north of Pakistan including Burushaski and Shina belong to the Indian or Persian group of languages, but the Balti is the only language which belongs to the "Tibeto-Burman" branch of "Sino-Tibetan" group of languages. Basically it has nothing in common with them except some words absorbed later on, owing to interaction of masses. Apparently, Balti is, at the moment, cut off from its sister-languages of Ladakh but has 80-90 per cent of nouns, pronouns, verbs and other literary and gramatical character in common except those few which made their place in Balti afterwards. We can, however, term Balti and Bodhi of Ladakh as separate dialects, but not separate languages.

Problems

The major problem of the Balti language is that it had to disconnect the relationship with its radical centre, Tibet, owing to political divisions and strong religious differences since last 500 years and even from its immediate neighbour Ladakh for the last 50 years. It has been left at the mercy of other languages and literatures which are stronger in quantity and vocabulary. The other major problem is the abandoning of its original script-Tibetan and during the last 500 years it has not been able to adopt a suitable script so far. This critical and adverse situation knocked away Balti from its original stream or natural track and left as an astray animal. At the moment neither the Baltis have the awareness to revive their original script nor there is any institution which could restore it and persuade the people to use it again. And the third problem is those Persian and Urdu letters which do not exist in Tibetan which have become now un-avoidable in some cases. There is an urgent need to establish a Forum to, at least, carry out initial efforts to revive its original status.

APPENDIX I

The following similarities between Balti and Ladakhi call for attention: 
 

Balti Words	Ladakhi	English
mGo	mGo	Head
Mik	Mig	Eye
Laqpa	Lagpa	Hand/arm
Khap	Khap	Needle
Skutpa	Skutpa	Thread
Karfo	Karpo	White
Naqpo	Nagpo	Black
Marpho	Marpo	Red
Shing	Shing	Wood /timber
Chu	Chu	Water
Khi	Khi	Dog
Bila	Bila	Cat
Kha	Kha	Mouth
Chharpha	Chharpa	Rain
Khnam	nam	Sky
Sa	Sa	Soil/earth
bZo	Zo	Cross of Yak & Cow.
Da	Da	Arrow
gju	gju	Bow
Kangma	Kangpa	Leg/foot
Zermong	Sermo	Knail
Api	Abi	Grand-mother/old w.
Ashe	Ache	Elder sister
Bang	Balang	Cow
Byango	Chamo	Hen/chicken
Ong	Yong	Come
Mendoq	Metoq	Flower
Nang-Khangma	Nang-Khangpa	House (holds)
Shoq-shoq	Shugti	Paper.
Garba	Gra	Blacksmith
Shingkhan	Shingkan	Carpenter
Bras	Das	Rice
Bakhmo	Paghma	Bride
Nene	Ane	Aunt
Khlang	Langto	Bull/ox
Stare	Stari	Axe
gZorba	gZora	Sickle
Khshol	Shol	Plough
Baqphe	Paghphe	(Wheat) Floor.
Skarchen	Skarchhen	Star (large & bright)
Namkhor	Namkhor	Cloudy

A few sentences:
 

Balti	Ladakhi	English
Diring ngima tronmo yod	Diring ngima tonmo yod	The day/sun is warm to-day.
Ringmo thaqpa gnis khyong	Ringmo thagpa gnis khyong	Bring two long ropes.
Ra lug kun tshwa kher	Ra lug kun tshwa kher	Take the goats & sheep for grazing.
Zgo karkong kun ma phes	Zgo karkong kun ma phes	Don't open the doors and ventilators.
Kushu chuli yod na zo	Kushu chuli yod na zo	If there is (some) apple & appricot eat (it).
Ragi phali yod na khyong	Ralgri phali yod na khyong	If there is (any) sword & shield (please bring them).

APPENDIX II

Influence of other languges on Balti

As mentioned above, Balti language has absorbed several Burushaski, Shina and Kashmiri words, but simultaneously Balti has also left an impact on Burushaski and Shina. Following are a few examples of such words used by each other:
 
 

Balti	Burushaski	Meaning
Bayu	Payu	Salt
Dango	Danggo	Wooden cabin for storage.
Mayon	Mayon	Oriol
Qao	Qao	Hey (calling some-one).
Dim	Dim	Body of a man /trunk of a tree.
Gachi	Gashik	A (small) stick to beat animal and children.
Ghashep	Khashep	Magpie
Gut	Gut	A dumb & deaf person.
Api	Api	Grand-mother/old woman.
Zizi	Zizi	Mother (honorofic)
Bras	Bras	Rice (cooked & uncooked).
Bilbil	Bilbil	Full (cup/utencils)
Balbul	Balbulo	Warm (water/liqud).
Laqphis	Laqphis	Handkerchief.
Chha	Chha	Millet.
Brangsa	Brangsa	A camp (site, house etc).
mTshan-zar	Tshan-zar	A meal before dawn (by Muslims in Fasting month).
Thur	Thur	Whip.
Chhu-mKhang	Choghang	Toilet with bath.
Preko	Preko	A special vessel for washing hands.
Pholing	Phololing	Wild mint.
Mulo	Mulo	Turnip.
Bro	Bro	Buckwheat.
Byarpha	Byarpa	Poplar (tree).

 

Balti	Shina	Meaning
Thur	Thur	Whip.
Ju	ju	Yes (hono)
Mulo	Mulo	Turnip.
Tsong	Tsong	Onion.
Momo	Momo	Maternal uncle.
Chhastan	Chhastan	Mat (made of millet straw).
Khsamba	Khsamba	Thoughts/to think.
Pul	Phul	Sodium.
Bro	Bro	Buckwheat.
mThod	Thod	Turban.
mTshir	Tshir	Line.
Lche-khat	Lche-khat	Stammerer.
Thaldum	Thaldum	Dust.
Trangpa  (Srangpa)	Trangpa	Village headman (official)
Bwar	Bwar	Water-melon.
Chadkha	Chadkha	A promise /certainity.
Kangtse	Kangtse	Socks.

1. Chogo-ri is a Tibetan word which means the big/high mount and is called Karakoram-2 (K-2). It is the 2nd highest peak in the world with a height of 8611 mtrs.
2. Mashabrum or Karakoram-1 (K-1), is 7821 mtrs.
3. Gashabrum group i.e. G-1 (Hidden peak) 8068, G-2 8035, G-3 7952 and G-4 7925 mtrs.
4. Siachen is a Tibetan word which means a (place) having many wildroses. It is 75 kms. long and 5 to 10 kms. wide.
5. Baltoro is situated in the heart of the Karakoram and is called the Throne-room of Mountain
Gods. This glacier is 58 kms. long and most of the highest peaks of Karakoram are situated around it.
6. Biafo is also a beautiful glacier having a length of the 69 kms and the world's famous "Snow-lake" is situated at the head of this glacier.
7. Chogo-lungma is a beautiful glacier 30 kms. in length. It means a big valley.
8. King Gesar Epic is pronounced by Baltis as Kesar. This epic is also very popular in Baltistan as in other Tibetan areas.
9. Palolashahi is a Chinese epithet to the rulers of Palclo areas i.e. Ladakh, Baltistan and Gilgi(4/5th Century to 727 A.D.). It seems to be a combination of Chinese Palolo or Palor and Persian Shahi. Local name of this ruling dynasty is not known.
10. These rock inscriptions are found in the Gilgit area.
11. He was the first Tibetan king who invaded Balti or Palolo area in 727 A.D. and conquered it.
12. According to the Tibetan-English Dictionary of reverened Jascke, Brushel is the "name of a countrv to the west of Tibet, bordering on Persia". It is the ancient and original name of the present Gilgit area.
13. The last and the famous Bon king of Tibet.
14. Shagari means "white-skinned" in Balti. These were the descendants of those Greeks who migrated to the Karakoram from Bactria after the death of Alexander the Great. They are one of th, prominant ethnic group in Baltistan.
15. According to Hashmatullah Khan the compiler of "Tareekli-a Jammu etc." Ibrahim Shah was a fugitive prince of Egypt. He and his elder brother (with some other companions) managed to escape and arrived in Kashmir and having an opportunity got the throne of Kashmir, but very soon they had to take refuge in the mountains and Ibrahim Shah arrived in Skardo and thereafter marrying the Shagari princess he founded the Maqpon dynasty. According to Hashmatullah, Ibrahim Shah arrived in Skardo at the end of 12th or in the beginning of 13th Century A.D. At that time the Fatimids (Caliphs) were ruling in Egypt but we do not get any historical evidence that any prince(s) of Fatimids took refuge towards India or Kashmir and they got the throne of Kashmir even for a couple of days.
16. Its correct pronounciation is Maqpa which means a son-in-law in Balti/Tibetan. Founder of the dynasty, Ibrahim Shah married the only daughter of the old Shagari ruler of Skardo and was called Maqpa. After the death of the old chief Maqpa, Ibrahim Shah became the ruler and thus Maqpon dynasty started.
17. Well known as "Amir Kabir", he was the first Muslim preacher who ever visited the Karakoram and spread Islam.
18. He was the son of Ghazi Mir-14th ruler of Maqpon dynasty. According to local traditions Ghazi Mir died when Ali Sher Khan was a child and he (Ali Sher Khan) had to flee to India where he succeeded in attracting the attention of Akbar the Great. Akbar deputed him with his army on some military operation. Thus Ali Sher Khan learnt sufficient war tactics and with the help of Akbar he got back his hereditary state of Skardo. With his extra-ordinary capability and intelligence he expanded his State from Western Tibet to Chitral. He was married to a Moghul princess "Gul Khatoon." One of his daughter was married with Prince Saleem (later Emperor Jahangir). In addition to his very successful military adventures, he was an engineer king of high calibre. We still have several remains of forts, channels, gardens and protecting-walls
19. In the reign of Maqpon Sultan Murad (1745-1780 A.D.) the Afghan Governor of Kashmir, Haji Karim Dad Khan deputed an army in 1779 A.D. under the command of Murtaza Khan who defeated Sultan Murad and received big amount in kind and cash and later returned to Kashmir.
20. Gulab Singh the ruler of Jammu under the command of Wazir Zorawar Singh invaded Baltistan in 1840 A.D. and with the help of Ali Sher Khan-the Raja of Kharmang valley, the Dogras arrested Maqpon Ahmad Shah the Ruler of Little Tibet (Baltistan) and deported him to Jammu. This was the end of Maqpon rulers.
21. To have a better idea of the ethnic groups of Baltistan please consult my research article "The ethnic groups of Baltistan" read in the International Seminar on the Anthropology of Tibet and the Himalaya-Sept. 1990 at the Ethnographic Muslum of the University of Zurich.
22. Professor Jampel with other two Chinese Scholars visited Skardo in Nov. 1994.
23. Maqpon kings from Ali Sher Khan Anchen to Shah Murad had very close political relationship with the Mughal emperors, Akbar, Jahangir and Shahjahan.
24. Three years ago Yusuf Hussainabadi (Skardo) has written a booklet on Balti language and has tried to produce the Persian letters with some signs for Balti but it has also proved unsuccessful.
25. At the time of fall of Skardo he was only 9 years old. He was also made a captive and taken to Ladakh-Toghla-Khar-Ladakh-Jammu with his father.
26. He was the 24th and the last king of Maqpon Dynasty. He was enthroned in 1800 A.D. and dethroned in 1840 A.D. At the time of his arrest he was 65 years old.
27. He was the first Balti who ever translated the English Bible (Matthew) into Balti (written in Persian script) for the Missionaries in Baltistan in 1930s.

1. Abbas Kazmi. 1984. Balti Lok Geet Published by National Institute of Folk Heritage, Islamabad.
2.-do- 1982.Yato, a Balti Folk song published in Boloristan the annual Magazine of Govt. Degree College, Gilgit.
3.-do- 1987."Kesar Dastan" an introductory paper on the Epic of King Kesar/Gesar found in Baltistan published in Quarterly Adabiyat of Academy of Letters, Islamabad.
4.-do- 1994. "Hazrat Muhib ki Marsia-nigari" published in Adabiyat,Islamabad.
5.A.H. Dani 1989. Islamic Architecture. Published by National Hijra Council, Islamabad.
6. Bielmeier R. 1988. The reconstruction of the stop series and the verbal system in Tibetan-a paper published in "Languages and History in the east Asia", Kyoto.
7. -do 1982. Problems of Tibetan dialectology & language history with special reference to the SKYID-GRON dialect-a research paper for Seminars fur Sprach and Kultuwissenschaft, Universitat Bonn.
8. -do- 1985. A survey of the development of western and southern Tibetan dialects. Published in Soundings in Tibetan Civilization edited by B.N. Aziz, New Delhi.
9. H.A. Jaschke 1881. Tibetan English Dictionary (Indian re-print).
10.Haji. Q. Beg 1980. Tareekh Ahd Ateeq Riyasat Hunza.
11. Bielmeier R. 1988. On Tone in Tibetan-a research paper for 4th Seminar of the International Association for Tibetan Studies-Munich 1985.
12. Kacho Sikandar. 1987. Qadeem Ladakh.
13. Muhammad Hassan. 1992. Tareekh Adabiyat Baltistan.
14. Muhammad Yusuf Hussainabadi. 1984. Baltistan par ek nazar, Skardo.
15. Muhammad Yusuf Hussainabadi 1990. Balti Zaban, Skardo.
16. Jettmar Karl. 1980. (Reprint). Bolor & Dardistan. Published by N.I.F.H. Islamabad.
17. Mahmood Azad. 1970. Tareekh Kashmir. Published by Compiler.
18.Muhammad Q. Naseem. 1994. Baltistan-Tareekh-o-Siasat. Published by Progressive Publishers, Lahore.
19. Michiyo Hoshi. 1978. Zanskar Vocabulary, Published by Institute for the Study of Languages and culture of Asia & Africa, Tokyo.
20. Norbu Chophel. 1985. New English Tibetan Dictionary, New Delhi.
21.Tashi-Tshering. 1988. English Tibetan Chinese Dictionary, Beijing.
22. Read, F.C. 1939. Balti Grammar, London.
23. Roerich, G.N. 1978. (Revised) Text book of colloquial Tibetan, India.
24.Molvi Hashmatullah Khan. 1968 (Reprint). Tareekh Jammu, Lahore.
25.Rohit Vohra. 1987. An old route across Karakoram Mountain U.S.1. Journal, India.
26.Molvi Hashmatuallh Khan. A manuscript/file written and signed by the author and preserved in Revenue Record Room, Skardo.