Cappadocia

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CARAVANSERAIS (KERVANSARAYS) OF CAPPADOCIA

CARAVANSERAIS (KERVANSARAYS) OF CAPPADOCIA

Caravanserais have been used since the 10th century. Trade across Turkey in medieval Seljuk times was dependent on camel trains (kervan, anglicized as caravan), which stopped by night in inns known as kervansaray or caravanserai , literally 'caravan palaces'. These buildings provided accommodation and other amenities for the merchants and stabling for their animals. Caravanseraies were first seen in Central Asia during the times of Caravans, Ghaznavids and the Great Seljuk State. They were building fortresses called "Ribat". These buildings, first constructed as small buildings for military uses were later developed and changed into larger buildings and were used for both religious purposes and as inns for travelers.

Especially during the times of Seljuk Sultans Kilicarslan II and Alaaddin Keykubat I, the construction of these buildings increased after the security of the trading roads was provided by the state. The loss of the trades would be met by the states, which is accepted to be the first insurance system. During that period, both domestic and foreign trades prospered. In this way, the Seljuks, who were already economically powerful, became politically strong, too.

In caravanserais, foreign as well as native traders, would be put up for three days. Their shoes would be repaired or the poor would be given new shoes. The ill would be treated and animals would be tended and, if needed horses would be shoed. For their religious practices, they would use the "Kosk Mescid", a small mosque, in the center of the courtyard. The "Kosk Mescid", usually located in the centre of the courtyard, was the most important part of the caravanserais. These mosques were normally built on an arched base.

The courtyards are normally surrounded with bedrooms, depots, bath house and bathrooms. "Mangals" (braziers) or "tandirs" (oven in the ground) were used to heat the places whereas candles and lamps were used for light. All services were provided by the people working in caravanserais; e.g., doctor, imam (prayer leader), depot officer, veterinarian, messenger, blacksmith, and cook. Stones cut from the volcanic rock were used in the construction of the caravanserais in the region of Cappadocia. For defense purposes, their walls were constructed like castle walls. Some of the best examples of Seljuk stonemasonry can be seen at the entrances, called "Tac Kapi". Although dragon, lion motifs and floral designs most frequently used, in Cappadocia geometrical designs were generally preferred. The doors were made of iron.

Caravanserais were built along roads running from Antalya - Konya - Kayseri to the land of Turkomans passing through Erzurum and Tabriz and from the Black Sea region to Iraq via Amasya - Tokat - Sivas - Malatya - Diyarbakir at a distance of 30-40km, a one day camel trek.

It is possible to see some of the most beautiful examples of caravanserais in the region of Cappadocia, especially between Aksaray and Kayseri, since it is an intersection, east to west and south to north; Sultanhani in Aksaray, Agzikarahan in Aksaray and Sarihan in Avanos. The kervansarays of Cappadocia in central Turkey were built of hewn volcanic stone, and their walls were thick and high so that they would be safe from raids by robbers. Decoration was concentrated on the great portals which display the finest examples of Seljuk stone carving.

The richly carved portal of Aksaray Sultanhani which projects from the walls, and the towers at each corner lend the building a monumental aspect. The portal is made of marble of several colors and leads into the courtyard, in the centre of which is a pavilion mosque. Along the right-hand side of the courtyard is a decoratedcolonnade and to the left storage rooms and chambers. To the north is an area where both animals and people were accommodated.

The next caravanserai (kervansaray) located on this route, 15 km outside Aksaray on the Nevsehir road, is Agzikarahan (Black Mouth), which bears the same name as the village where it is situated. It is alternatively known as Hoca Mesud Kervansaray, after its founder. The first of its two inscriptions tell us that its construction was commenced in 1231 by a wealthy merchant named Hoca Mesud bin Abdullah and completed in 1239. The hall was built during this time by Alaaddin Keykubat I and the courtyard by his son Giyaseddin Keyhusrev II (1237-1246). With its great portals, pavilion mosque, towers and other architectural features, this caravanserai is reminiscent of the castle-like royal hans (Sultanhani). The pavilion mosque is raised upon a four arched sub-structure and stands in the middle of the courtyard, which is surrounded by colonnades and closed rooms.

The carved decoration of Agzikarahan is notable for the absence of the human figures, animals and floral motifs typical of the period. The hamam or bath house is in the rectangular building standing apart to the south.

Agzikarahan is followed by Tepesidelik Han(also known as Oresin Han) 17 km away. This caravanserai has a covered courtyard and since the inscription is missing, it is not known exactly when it was built or by whom. Researchers agree however, that it probably dates from the third quarter of the 13th century. The portal and part of the dome are in ruins, but the spaces roofed by cradle vaults and supported by symmetrically placed groups of three columns around the pendentive dome are striking in appearance.

A further 12 km on is Alayhan, one of the first caravanserais built by sultans, but now divided in two by the present Aksaray-Nevsehir road. This building may be what in written sources is referred to as the Kilicarslan II Kervansaray. Royal caravanserais generally consisted of one open and one covered section. Unfortunately the open section of this kervansaray has been completely destroyed, leaving only part of the covered section consisting of three bays roofed by seven vaults. The portal is decorated with geometric motifs and seven rows of mukarnas (stalactite) carving, and features a carved lion with a single head and double body.

We next come to Sarihan Caravanserai in the province of Nevsehir on the road between to Kayseri. Sarihan (also spelled as Saruhan, meaning Yellow Caravanserai) covers an area of 2000 square meters and was built during the reign of Izzettin Keykavus II (1249-1254), perhaps by him, in 1249. It is constructed of smoothly hewn yellow, pink and beige stone. Two contrasting colors of stone are used to decorative effect on the arches of the main outer portal and inner portal. Restoration of this caravanserai, parts of which were in ruins, was completed in 1991. This was the last caravanserai to be built by the Seljuk sultans. Today, the whirling dervishes ceremonie is performed nightly at the Sarihan Caravanserai.

Another important caravanserai is Kayseri Sultanhani in the village of Tuzhisar 45 km from Kayseri on the Sivas Road. The inscription on its hall portal tells us that it was built between 1232 and 1236 by Alaaddin Keykubat I. This caravanserai covers an area of 3900 square meters and its plan is similar to that of Aksaray Sultanhani. The portal in the north wall is flanked by semicircular towers with square bases. Although this partially ruined portal is typical of classical Seljuk portals, the towers enhance its grandeur. A hall with high arches leads into the square courtyard, in the centre of which is a pavilion mosque raised on arches. On the northwest side of the courtyard is a domed hamam in five sections which is entered via a door at the northwest corner of the arcade to the right. This caravanserai was restored in 1951.

The last caravanserai in Cappadocia area isKaratayhan built by Celaleddin Karatay on the old Kayseri-Malatya road, part of the main trade route into Syria. Construction commenced during the reign of Alaaddin Keykubat and was completed during that of his son Giyaseddin Keyhusrev in 1240/1241. The inscription opens with the words, 'This building belongs to God, who is One, Eternal, and Everlasting'. Celaleddin Karatay came from Kayseri to see the finished building, and was so overwhelmed by its magnificence that he sped away again, afraid that he would be carried away by pride in his own accomplishment. The endowment deed of Karatayhan tells us that it was built to serve both commercial and social functions. The ornately carved portal which dominates the south wall measures 46 by 80 meters, and projects both beyond and above the wall. The decoration includes floriate and figurative as well as geometric motifs, which distinguishes it from other caravanserais. An eyvan (open-fronted vaulted hall) with pointed vault leads from the portal into the courtyard. Along the eastern side of the courtyard is a series of long narrow chambers with pointed vaults opening directly onto the courtyard, while an arcade runs down the western side. Like the towns and villages through which the trade roads passed, the vicinity of the caravanserai once turned into small commercial centers. This was true of Karatayhan, which in the 13th century stood at a junction of roads.

When Europeans found new ways to China, the Silk Road started to lose importance and of course the caravanserais as well. After the 15th and 16th centuries, most of the caravanserais were never used again.

Turkish Heritage Travel organizes private Cappadocia tours including caravanserais. You can also seewhirling dervishes ceremony in a 13th century caravanserai, Sarihan. 

FORGOTTEN CAVE CHURCHES OF CAPPADOCIA

FORGOTTEN CAVE CHURCHES OF CAPPADOCIA

Who knows how many churches and chapels are hidden in the Cappadocian valleys? The best-known may be inside the Goreme Open-Air Museum but wherever you go you will find other churches - and often you will have them completely to yourself.

At the Cavusin old town, the church of St. John the Baptist rises on top of the hill. The church was built in the 5th century and it is the biggest cave church of Cappadocia even though it was divided into three rooms in 10th century against danger of collapsing. Most of the frescoes of St. John the Baptist church are faded by smoke but there are still some visible ones. Its cathedral-like proportions are also astounding.

Cavusin (Nicephorus Phocas) Church: This barrel-vaulted church, with one nave and three apses, is situated 2.5km from Goreme on the Goreme-Avanos road. Its narthex is collapsed. The church was built around 964/965.

Scenes: On the vault are the Annunciation, Visitation, Proof of the Virgin, Flight into Egypt, Joseph's Dream Ii, Blessing and Mission of the Apostles, Adoration of the Magi, Massacre of the Innocents, Pursuit of Elizabeth, Killing of Zacharias; on the west wall are Entry into Jerusalem, Raising of Lazarus, Healing of the Blind Man, Descent from the Cross, Women at the Tomb; on the wall of the apse the Transfiguration; on the north apse Emperor Nicaphorus Phocas and his family, which held power and authority in Cappadocia.

Rose Valley and Red Valley connecting Goreme toCavusin also has some cave churches decorated with frescoes. The most important ones are:

Uzumlu Church: The Uzumlu (Grape) Church is located at the beginning of the Red Valley, to the west of the town of Ortahisar, about 1 km from the road. The fairy chimney, in which the Grape Church is found, is hollowed out like a monastic complex where monks lived. The lower level of the fairy chimney is the church and the upper level is a chamber -which can be seen from outside due to the partial collapse of the walls- with a cross relief on the ceiling. The Uzumlu church has a square plan with one apse and one nave. At the far endof the nave is a grave niche. This church is also called The Church of St. Nichlitas due to the presence of an inscription of St.Nichlitas in the dedication inscription of the church. The nave with a flat ceiling is decorated with rich embelishments. The orange-colored surface is decorated with a cross composed of circles and rectangles and bunches of grape and geometrical motifs around it. The border is embellishments using medallions with Maltese crosses. Although it is not proven, the common belief is that this church dates back to the 8th or 9th century. Fresco Scenes in the Uzumlu (Grape) Church: On the apse the Enthroned Mary holding Baby Jesus and Archangels Michael and Gabriel by their sides, on the north and south sides of the nave twelve apostles and doctor saints.

Hacli Kilise (Church with the cross): Hacli Kilise (Church with the Cross) is located in Red Valley and it is usually confused with Church with the Three Crosses in Rose Valley. The church located on top of hill can be reached by a narrow path. The hill where Hacli Kilise is located also has a fabulous view of the valley. The church has a single nave and apsis in synthronon style. There is a perfect acoustic in Hacli Kilise (Church with the cross). If you hike in Red Valley starting from Ortahisar sunset view point, you can see the church. Turkish Heritage Travel organizes hiking tours and tailor made private tours to many churches of Cappadocia including St. John the Baptist, Cavusin (Nicephorus Phocas) Church, Uzumlu (Grape) Church and Hacli Church (Church with the Cross).

GULSEHIR Cappadocia

GULSEHIR

Gulsehir is situated on the southern bank of the Red River (Kizilirmak) and in ancient times it was called "Zoropassos". Later, during the Roman Empire the town was named as Arapsun. Modern Turkey names the city as Gulsehir which means Rose City. The ottoman Grand Vezier Karavezir Mehmet Seyyid Pasha did the same thing in Gulsehir as Damat Ibrahim Pasha did in Nevsehir and built a kulliye in the town which had only 30 houses. This complex consisted of a mosque, a madrassa and a fountain.

Aciksaray (Open Palace):
15 km outside Nevsehir, on the Nevsehir-Gulsehir road (route 765), you will come across a deserted cave-village with rock-cut dwellings and chapels, to which the local inhabitants have quite recently given the name Aciksaray (Open Palace). The village is remarkable for its facades and the odd-looking formations, some resembling huge mushrooms, trees, even human faces.

This small settlement can be dated back to the 10th or 11th centuries. It covers an area of one square kilometer and contains eight complexes gathered around three-sided courtyards, each with a decorated main facade.

The first complex on the right when you enter Aciksaray from the Nevsehir-Gulsehir road has one of the best elaborate facade in Cappadocia. The complex has two irregular rooms and one rectangular, in which a large equal-armed cross is carved on the interior wall above the entrance. Their heads are lost, because a window-like opening has been cut on the wall. Only in Aciksaray, you will see the motif of the bull, regarded as sacred by the Neolithic communities in Anatolia as well as the Hittites.

St. Jean Church (Karsi Kilise):
The two floor church of St. Jean, found upon entering Gulsehir, houses a church, wine cellar, graves, water channels and living quarters on the lower floor, and a church decorated with Biblical scenes on the upper floor. According to the inscription on the apse, the church is dated to 1212.

The lower floor church is built to the shape of a cross, has one apse and arms of the cross are barrel-vaulted. The central dome is collapsed. Stylized animals, geometrical and crucifix designs are used to decorate the church in red ochre, which was applied directly onto the rock. The upper church has one apse, and is barrel-vaulted. Apart from those on the apse, the well-preserved frescoes were covered in a layer of black soot. The church's present state is a result of therestoration and conservation done by Ridvan Isler in 1995.

Scenes from the life of Jesus and the Bible are in the form of friezes within the borders. Yellow and brown have been used on a black background. On the niche vault and on the sides, floral and geometrical patterns were used. On the west and south walls the Last Judgment can be found, a scene rarely depicted in Cappadocian churches.

Scenes of the St. Jean Church: Deesis on the apse, on its front the Annunciation, below that are bird designs, on the barrel vault portraits of saints in medallions, on the south wing of the vault the Last Supper, Betrayal by Judas, Baptism, below Koimesis (Falling Asleep of Mother Mary), on the north wings of the vault Descent from the Cross, Women at the Tomb, Anastasis, on the West and South walls the Last Judgment.

In Turkish Heritage Travel, you can tailor make private tours including Gulsehir. The rate of full day private tours is 100 Euro per person including entrance fees, professional guide, lunch and transfers. 

HACIBEKTAS Cappadocia

HACIBEKTAS

Hacibektas, is 40 minutes drive from Goreme, located in northern Cappadocia. It is the center of Bektasi sect of Islam founded by the great philosopher Haci Bektas-i Veli in 13th century. You can visit the dervis dergah (lodge) which is a museum today, cilehane (suffering house), bestaslar (five stones) and a cemevi (an alevi temple) in Hacibektas. If your visit is timed for August, you will be able to watch the international commemoration ceremonies, and get an idea of the living traditions of the order’s followers. Hacibektas is the sacred center of Alevi Islam, and every year on 16, 17 and 18 August, tens of thousands of people flock here, not just from Turkey, but from Bulgaria, Albania and other Balkan countries.

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HACI BEKTAS-I VELI

" How glad for those who shed light into the darkness of thought. " 

These words, written by Haci Bektas-i Veli, the famous Turkish-Islamic mystic, philosopher, and dervish from Khorasan, echo delicately in our ears as we enter the dervishes' convent. The lines, fraught with meaning, impart peace and love to our souls and transport us to the worlds completely different from our own. The stamp of Haci Bektas-i Veli's imprint upon Turkish, Islamic, and world history is deep and unmatched. Let us, therefore, attempt to become acquainted with and develop a sense for his world, filled as it is with love for humanity and for the universe, never forgetting that this is the path of love, the path of peace, the path of knowledge, the path of belief. 

In Khorasan's city of Nishabur, most likely in the years between 1243 and 1248, a son was born to Seyyid Ibrahim Sani and his wife Hatern Hatun, the daughter of Sheik Ahmet. His mother's compassion and his father's love for equality and humanity were the foundations upon which his upbringing was based and such sentiments informed and enriched his boyhood years. His studies under the tutelage of Hoca Ahmet Yesevi of Turkestan equipped him with a knowledge of positive scielices and in the school of his illustrious philosopher-mentor, he studied mathematics and physics along with literature and philosophy. Under Sheik Lokman Perende, one of Ahmet Yesevi's successors, he studied mysticism. From the works of the poet Omar Khayyam, Feridettin Attar, and Sheik Numan he took his inspiration. Khorasan possessed a vast cultural heritage that had nourished many a scholar and philosopher. Haci Bektas-i Veli completed his studies in Khorasan, acquiring from them a broad and genial view of the world. His education encouraged this young Islamic mystic to become better acquainted with humanity, and Haci Bektas-i Veli began to seek the fire of infinite love within himself. Becoming a well-known Sufi, he set out from Khorasan to make the pilgrimage to Mecca. Leaving Mecca, he traveled to Syria and then continued his journeys in Persia, Iraq, and Arabia. During these years, Anatolia was in a state of severe political and economic disarray. Haci Bektas-i Veli was affected by this situation and came to Anatolia with the idea of restoring fragmented Turkish unity, and took part in the effort to make the peninsula a Turkish and Muslim homeland.

The principles and elements of Haci Bektas-i Veli's philosophy and life became the foundation on which the Bektashi dervish order developed. Bektashism was based on four tenets or "doors":

• the Door of the Shariah (Religious Law),
• the Door of Mysticism,
• the Door of Truth,
• and the Door of Spiritual Knowledge.

In their Ceremony of Confession, Bektashis vowed to be responsible "for their hands" (the things they do), "for their loins" (their desires), and "for their tongues" (what they say). This vow was a powerful and meaningful expression of the belief that one's should be channeled towards love and respect. Love of God and love of man lie at the foundation of Haci Bektas-i Veli's philosophy. In this philosophy, the mystic examined the universe that the Creator had created. Rules that nature had determined millions of years ago were just as applicable as ever in an infinity in which courtesy and savagery embraced. Since it came into being, humanity has been the greatest observer of a perfect order. In this world, there is a securely anchored chain of rule and order. Haci Bektas-i Veli was deeply influenced by the perfection, harmony, and order that he observed in the universe. 

Some of the most known aphorisms of Haci Bektas-i Veli are:

• Seek and find. Do not hurt even if you are hurt yourself.
• Educate your women. Control your deeds, tongue, and desires.
• Whatever you seek, look for it in yourself. The adept are both pure and purifying.
• The first step of a talent is modesty. A person's perfection lies in the beauty of what he says.
• Condemn no nation or person. Do not impose on someone that which is too burdensome for him to bear.
• The end of the road that does not pass through knowledge is darkness. How glad for those who shed light into the darkness of thought.
• Prophets and saints are God's gift to humanity.

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HACI BEKTAS-I VELI MUSEUM, THE DERGAH

When you visit the Dervish Dergah (lodge) in the center of the town, you will be introduced to the Alevi order, one of the biggest heterodox branches of Islam. The Dergah or Dervish lodge of Hacibektas became a museum in 1964. The entrance leads intoa large courtyard, to the right of which once stood buildings accommodating the dervishes who worked the land and farm laborers employed by the lodge. These buildings were demolished when the lodge was being converted into a museum, and a wall was built here. At the far end of this wall is the Ucler Fountainsymbolizing the Creator, Muhammed and Ali, a fundamental concept of the Alevi faith. An open space on the left is like a small park, and originally there were stables for the horses of guests, barns and other outbuildings here. At the end of the courtyard a gate leads into a second courtyard, where there is a pool with a border of flowers. You can drink from the holy water of the Lion Fountain. The inscription over this fountain explains that the lion statue was brought from Egypt as a gift to the lodge in 1853. The second courtyard was the busiest part of the lodge, with the asevi (refectory), pantry,hamam (baths), guest house, hall where the sacred services known as cem were held, and the pavilion where the lodge's leader, the Dedebaba, received guests. The final gateway leads into the third courtyard where the tomb of Haci Bektas Veli stands. On the right are the graves of dervishes belonging to the lodge, and in the small mausoleum just beyond lie Balim Sultan and Kalender Sah, two great figures of the order. The ancient wishing tree in front of the mausoleum is one of the places where visitors stop. Before entering the mausoleum it is customary for visitors to embrace the cylindrical marble stone in the right-hand corner. If you can embrace it with two arms, then it is regarded as proof that your heart is clean and your intentions are pure. The tomb was built by Seyhsuvar Ali, lord of the Dulkadirogullari principality, in 1519 following the death of Balim Sultan. 

The walls of the mausoleum are decorated with painted kalem isi, and there are examples of Bektasi calligrapher. The door is original. The mausoleum of Haci Bektas Veli himself is known as Pir Evi, and at the entrance are the graves of the baba's of the order, dervishes who attained the highest degree. As you walk towards the Kirklar Meydani hall, on the right you pass the cilehane, a cell where the dervishes spent time alone in the presence of God. If you wish to see inside you must bend almost double, and a few minutes alone in that dark cell gives you an impression at least of what it must have been like for the dervishes who came here. On the raised platform to the left of the Kirklar Meydani are buried the descendants of Haci Bektas who sat on the ceremonial fleece of office and were known as celebi or bel evlatlari. In this hall where the dervishes performed the ceremonial dance known as the kirklar semahi, are now exhibited the twelve sided stones known as teslim tasi which the dervishes hung around their necks as symbols of the Bektasi order, earrings worn by unmarried dervishes who devoted their lives to serving their lodge, handwriting of the Caliph Ali on gazelle skin, beautiful examples of calligraphy, torches, censers, and the Kirkbudak Candelabra which according to the Velayetname came from India. Finally a small door on the right leads into the tomb chamber of Haci Bektas Veli, where visitors perambulate three times around the sarcophagus before offering up a supplication to Haci Bektas Veli. Near the lodge is Dedebagi, an open park scattered with trees, where visitors who have come for the commemoration ceremonies gather to picnic and drink the ice cold spring water from a fountain known as Sekerpinar. 

Cilehane-Deliklitas 
This is a cave located on Mt. Arafat three kilometers east of town, which, according to some, was used by Haci Bektas-i Veli as an ordeal cell. A local popular belief holds a person who passes through the hole in the rock will be purged of his sins. Also on the hill are a sacred spring, the Hact Bektas-i Veli, Yunus Emre, and Ozanlar (Bards) monuments, and a theater seating 5,000 people. The tomb of Mahsun-i Serif, the great Turkish poet and composer, who died recently is also in Cilehane.

Bestaslar 
This site is located near Civril village about five kilometers north of town. The five huge rocks (Bestaslar means "Five Rocks") are geologically unusual and there is a legend told about them that is related in detail in Velayetname. According to the legend, these are the five stones who came to witness that Haci Bektas-i Veli is telling the truth. You will learn all the legends about Haci Bektas and other parts of Cappadocia from your guide. 

In Turkish Heritage Travel, you can tailor make private tours including Hacibektas. The rate of full day private tours is 100 Euro per person including entrance fees, professional guide, lunch and transfers. 

DEVRENT VALLEY

DEVRENT VALLEY

Devrent Valley, which is also known as Imaginary Valley and also as Pink Valley does not have cave churches like the other valleys of Cappadocia. There are no Roman castles or Roman tombs in Devrent Valley, either. Actually it was never inhabited. So what makes it so famous? The lunar landscape!

Devrent Valley (also spelled as Dervent Valley) reveals many different rock formations and is only a 10 minute drive from Goreme. The small fairy chimneys in the valley form a lunar landscape, or moonscape, by their strange look. The valley also has many animal shaped rocks. It looks like a sculpture zoo made by nature. Some of the most important, or the easiest seen animal shapes are camel, snake, seals, and dolphin. If you let your imagination run free you will find many others. It is like looking at clouds and seeing a dragon. There is even a rock pillar which looks like Virgin Mary, holding Jesus Christ.

We can tailor make our private Cappadocia tours to include Devrent Valley. Please send us an email to get further information about Devrent Valley and Cappadocia Tours.

PASABAG (MONKS VALLEY)

PASABAG (MONKS VALLEY)

Pasabag in Cappadocia is located on the road to Zelve, coming from Goreme or Avanos. Highly remarkable earth pillars can be seen here, in the middle of a vineyard, hence the name of the place which means: the Pacha's vineyard. Pacha means "General", the military rank, in Turkish and it is a very common nick name. This site is also called Monks Valley. The name was derived from some cones carved in tuff stones which stand apart. Currently, there is a vineyard and a number of tuff cones standing right next to the road.

Some of these cones split into smaller cones in their upper sections, in which stylites and hermits once hid. The hermitage of Simeon monks was also here. A chapel dedicated to St. Simeon (Simon), and a hermit's shelter is built into one of the fairy chimneys with three heads. The entrance of the cell is decorated with antithetical crosses. Saint Simeon was living in seclusion near Aleppo in the 5th century, when rumors that he made miracles started to spread. Disturbed by all the attention, he began to live at the top of a 2m high column, and later moved to one 15m in height. From there he only descended occasionally to get food and drink brought by his disciples. The hermits of Cappadocia distanced themselves from the world by cutting into fairy chimneys rather than living on top of columns. They hollowed out the chimneys from bottom to top creating rooms at 10-15m high.

Pasabag valley contains some of the most striking fairy chimneys in Cappadocia with twin and even triple rock caps. This style is unique even for Cappadocia and these fairy chimneys are named mushroom-shaped fairy chimneys.

On one of our Cappadocia Tours, we visitPasabag and see St. Simeon Church andmushroom shaped fairy chimneys.