Göreme National Park and the Rock Sites of Cappadocia 🇹🇷 Turkey

In an extraordinary meeting of nature's artistic splendor and humankind's resourcefulness, Cappadocia is one of those rare places that must be experienced at least once in a lifetime. With its soaring rock formations, uniquely rippled landscapes, splendid walking trails, mysterious underground cities, and rock-cut churches, Cappadocia is a must-see destination An unforgettable way to tour Cappadocia is by hot air balloon. The spectacular surrealistic landscapes combined with favorable flying conditions allow the balloons to drift gently over and between fairy chimneys. Pigeon houses hewn into the unique rock formations, orchards and vineyards, through impressive valleys, each with distinctive rock formations, colors and features, and then float up over rippled ravines for breathtaking views over the region. Cappadocia lies in eastern Anatolia, in the center of what is now Turkey. The relief consists of a high plateau over 1,000 meters in altitude that is pierced by volcanic peaks, the tallest of which is Mount Isurus, near Caesaree, ancient Caesarea, at 3,916 meters. Cappadocia undoubtedly numbers among the most fascinating corners of the world. This veritable lunar landscape distinguishes itself by its extensive geological formations, with their often surreal appearance. The highly typical morphological structures of Cappadocia are the result of thousands of years of continual erosion. The erosion process was assisted by the different strata of volcanic ash, which through the course of ages were compressed to form firm, tough rocks. The volcano came into being some three million years ago at a fault between two continental plates. The magnificent landscape around the town of Göreme was formed from its solidified lava streams, ash and tough stone, all dating from the Neocene period. It is crisscrossed by deep valleys formed by heavy erosion. Only small mounds of non-volcanic origin stand out above this. Volcanic activity in the region mostly ceased by the beginning of the Quaternary period of the approximately two and a half million years ago. After this date, a new period started in the region, which was defined by the corrosive effects of wind, rain and other natural processes, which created the unique geological features of the Cappadocian landscape. Among the most unusual results of corrosion on soil and hard rock are the unforgettable formations known as fairy chimneys, tall thin spires of rock also known as hoodoos. A characteristic feature of the area are the sweeping curves and patterns on the sides of the valleys formed by rainwater. These lines of sedimentation exposed by erosion display a dazzling range of hues, an array of color most often due to the difference in heat of the lava layers. The fairy chimneys are the result of long persistent erosion. The geological process of how individual rocks gradually separated from the surrounding cliffs is especially evident on the Actepe Plateau and in the valley around Gurame. If the fairy chimney's protective cap is missing, the cones will be completely worn away and raised to the These fascinating rock formations, known as fairy chimneys, were formed as the result of the erosion of the stufa layer, sculpted by wind and flood water, running down on the slopes of the valleys. Water slowly found its way through the valleys, creating cracks and ruptures in the hard rock. The softer, easily erodible material underneath was gradually swept away, receding the slopes and in this way conical formations protected with basalt caps were created. The fairy chimneys with caps, mainly found in the vicinity of Urgup, have a conical-shaped body capped by a boulder. The cone is formed of tufa and volcanic ash, while the cap composed of harder, more resistant rock such as lahar, Volcanic eruptions and millennia of erosion created an array of natural wonders in the Cappadocia region, including beautiful canyon vistas of ochre, white, pink and yellow, like nowhere else on earth, awesome geological shapes such as cones, spires, waves and massive towers. The famous fairy chimneys, as well as endless caves, valleys and ravines, all of which offer ample opportunity for exploration. Fairy chimneys are generally found in the valleys of the Uchezar-Urgup-Avanos triangle, between Urgup and Sahinafendi, around the town of Qat and Nevshehir, and in the Sugani valley of Kayseri, and in the villages of Seleme and Aksaray. There are some 20 protected areas within the Anatolian-Iranian desert biogeographical region, but none have the combination of natural eroded volcanic features combined with the cultural attributes of the area around the town of Gureme. The tuff pillars typical of this area have a much different origin than similar peering columns found in the glacier-created landscapes of Canada's Dinosaur Provincial Park, or the Badlands region of the United States, and can justly be said to be the only such composed of scores of refectory monasteries placed side by side, each with its own incredible church. The area covered by this open air museum forms a coherent geographical entity, and represents a historical unity as well. The 11 refectories within the museum included rock-cut churches, complete with tables and benches. Most of the churches in the Gureme Open Air Museum date from the 10th, 11th, and 12th centuries. Spanning three millennia of human history, different populations embedded their cultures into the rocks of Cappadocia. Between 2000 BC and 1750 BC, Assyrian merchants from northern Mesopotamia formed the first commercial organizations by establishing trade colonies in Anatolia. Anatolia was rich in gold, silver, and copper, but lacked tin, essential for obtaining bronze as an alloy. For this reason, tin was one of the major trading materials, as were textile goods and perfumes. Native Anatolian art flourished under the influence of Assyrian Mesopotamic art, and eventually developed an identity of its own. During the following ages, this developed into the fundamentals of Hittite art. During the Hittite period, populations migrating from Europe via the Caucasus settled in Cappadocia around 2000 BC, and merging with the native people of the area formed an empire in the region. The Hittite empire, which lasted for six centuries in the region, collapsed around 1200 BC, when the confederacy of Hittite states was invaded by the Phrygian people from the Balkans. Later on, the Persians divided the empire into semi-autonomous provinces, and ruled the area using governors, who were known as satraps. In the 4th century, when Caesarea was a flourishing religious center, the rocky landscape of Gurame was discovered. Adopting the teachings of Saint Basil, the Bishop of Caesarea, and Father of the Church, some Christians began to lead a monastic life in the carved-out rocks of Cappadocia. During the period of Sassanid rule, the interminable religious debates among Christian sects reached the boiling point, with the adoption of the iconoclastic doctrine by Byzantine Emperor Lear III, who was influenced by the Islamic tradition, which forbade the use of images in religious worship. Christian priests and monks who were in favor of icons began to take refuge in Cappadocia. The so-called iconoclastic period lasted over a century. It is believed that the earliest evidence of monastic activity in Cappadocia dates back to the 4th century, when small anchorite communities began inhabiting the cells dug into the rock. Cappadocian monasticism had already been well established by the iconoclast period, as is witnessed by the many sanctuaries from the time, the decoration of which was kept to a strict minimum. But after 842, with the end of the second iconoclast period, many represtrial churches were dug in Cappadocia and were richly decorated with figurative painting in bright colors. There are some eight cave churches in the Gureme Open Air Museum. The Apple Church is adorned with beautiful frescoes dating from the 11th and 12th centuries. Where these have fallen off, simple red-painted decorations from the iconoclastic period can be seen. The frescoes narrate scenes from the Bible and the life of Christ, the hospitality of Abraham, and three Hebrew youths. The Church of St. Barbara is situated behind the rock housing the Apple Church. The church dates back to the second half of the 11th century and has a cruciform plan with two columns. The north, south, and west arms of the cruciform are barovaulted, and the center, east arm, and east corners are domed. There are main central apse and two side apses. Motifs are painted in red directly onto the rock. The walls and the dome are decorated in a variety of motifs including geometrical patterns, mythological animals, and military symbols, while the walls have motifs resembling stonework. Owing to their quality and density, the rupestral sanctuaries constitute a unique artistic achievement, offering exceptional testimony to the post-iconoclast period of Byzantine art. The Caracli Church dates from between the end of the 12th and beginning of the 13th centuries. The two-column church is cross-vaulted and has three apses and four domes. The well-preserved frescoes adorning its walls depict the life of Jesus, the hospitality of Abraham, and images of the saints and martyrs of the church. On the central apse is Diocese, or Christ and His Majesty, and on the north apse, Mary and the Christ Child, and on the south apse, a depiction of the Archangel Michael. The entrance to the dark, or Kerenlik Church, is from the north through a winding tunnel which opens onto a barrel-vaulted northex. In the southern part of the northex are three graves, two of which are big and the other small. The church has a cruciform plan and the arms of the cross have a diagonal vault. The templon of the main apse has been destroyed. The walls of the late 12th century church are adorned with scenes depicting the Diocese, Annunciation, Journey to Bethlehem, Nativity, Baptism, Raising of Lazarus, Transfiguration, Entry into Jerusalem, Last Supper, Betrayal of Judas, the Crucifixion, and Anastasius. Inside the church complex three rooms are laid out side by side, connected by an inside passage. The first room was used as a cellar, and the places once used to store the food are still present. The second room served as a kitchen. The pit at the center of the room is called a tandir, which is a traditional type of fireplace that is still used in the surrounding villages. The third room was used as a refectory. The people of Kaymakli once constructed their houses around the nearly 100 tunnels of the underground city. The inhabitants of the region still use the most easily accessible places in the tunnels as cellars, storage areas, and stables, which they reach through their courtyards. The troglodyte cave cities, also known as the underground cities, were excavated as early as the Hittite times and expanded over the centuries as various marauding armies traversed central Anatolia in search of captives and plunder. There are 36 underground cities in Cappadocia, of which the largest one is Kaymakli. The Kaymakli underground city has low, narrow, sloping passages, with spaces organized around ventilation shafts. While the underground city has eight floors below ground, only four of them are open to the public today. The first floor of the underground city comprises the stable. The small size of this area suggests that there could be other stables and sections In front of the apses is an altar, and on the sides are seating platforms. There are also several living areas on this floor. The most important areas of the underground city are on the third floor, besides numerous storage places, wineries, and kitchens. The block of andesite with relief texture found on this floor is of significant interest. Recent research has proved that this stone was used as a melting pot for copper. The stone was not brought here from outside, but was part of the andesite layer unearthed while hollowing the city. To be able to use it as a melting pot, 57 holes were carved on the surface of the stone, a technique that has been used since the prehistoric period. The fact that there are many storage rooms and places to put earthenware jars in the wineries on the fourth floor indicates that the people living in this underground city were economically stable. The ventilation shaft can also be seen from the fourth floor. It is a vertical well and passes through all the floors like an elevator in an apartment building. The depth of the ventilation shaft is about 80 meters in total. Even though the whole city has not been completely opened, and only four floors have been uncovered, it is believed that Kaimaklu is one of the largest underground settlements in the region. The number of storage rooms in such a small area supports the idea that a great number of people resided here. A number experts conjecture could have reached up to 3,500 individuals. Nobody knows just how many underground sites there are in Cappadocia, although the number has been estimated at around 300. This subterranean way of life resulted from several different factors. The dramatic landscape of Cappadocia is formed from two-facious rock, which is easy to work but which dries to a hard surface resistant enough to allow the excavation of wide rooms with horizontal ceilings. Trees producing wood suitable for building use are scarce in Cappadocia, and apparently always have been, so even the surface dwellings are barrel vaulted using squared two-facious stone. This negative building culture, making use of existing formations rather than creating specialized building materials, can be found throughout the world, but is particularly pronounced in the Mediterranean region. Cappadocia's underground cities are, however, unique in their range, complexity, and variety, as well as for the period of time in which they were developed. The earliest indication of such caves in Armenia is given by the Greek author Xenophon, who in 401 BC passed through the highlands of Cappadocia together with Greek mercenaries on the way to Persia. He reports on how wine, grain, fruit, and vegetables were stored in underground warehouses. Some authorities suggest that the underground cities were created as storage areas by the Hittites during the earlier period, and were much later expanded and transformed to be used as refuges for Christians persecuted by the Romans. Others maintain that the cities were created somewhat later, by the Phrygians, as a line of defense against the Assyrians. The most commonly held view is that the cities were excavated during Roman and or Byzantine times. Certainly during these years, the region was often beset by internal strife in the form of persecutions of and by local Christian communities, and external attacks by the Arabs. After the region was incorporated into the Ottoman Empire in the 14th century, the external threat abated. The Byzantines were forced to leave the area, and with the establishment of peace, the underground cities were slowly abandoned. It is unlikely that the underground cities were ever intended as permanent settlements, or even for long-term use, but they were clearly built to withstand attack and could support large numbers of people and their domestic animals for significant periods of time. The urban organization was very complex, and most likely the cities remained a work in progress. Extensive networks of passages, tunnels, stepped pits, and inclined corridors linked family rooms and communal spaces where people would meet, work, and worship. The cities were complete with wells, chimneys for air circulation, niches for oil lamps, stores, water tanks, stables, and areas where the dead could be placed until such time as conditions on the surface would allow their proper disposal. Most importantly, carefully balanced moving stone doors, resembling millstones, were devised to quickly block the corridors in the event of an attack. The village of Mazi, also known by its ancient name Mataza, lies 18 kilometers south of Urgup and 10 kilometers east of the underground city of Kaimakle. This city has royal tombs from the early Roman period placed perpendicularly to the slope of the valley, while the plateau presents other graves in the Byzantine period. The underground city of Mazi has been carved west perpendicular to the slope of the village into the valley. Entry into the underground city could be achieved at four different locations. The main entrance hall is built with irregular shaped stones. A large circular stone in the short corridor was used to control entry into and exit out of the underground city. Cappadocia's subterranean way of life is not just part of the past. Around Göreme, underground canals are still used for water regulation on the terraced farmland. In the villages of Selve, Sogenlu and elsewhere, a variety of semi-subterranean rooms are still in use. The underground sites are particularly useful for storage because, while the outdoor temperature can vary from 20 degrees below zero to nearly 40 degrees Celsius, the internal temperature of the sites remains remarkably constant throughout the year at 7 to 15 degrees Celsius, depending on the proximity to the air shafts. The houses were built underground. The entrances resembled wells, though they broadened out lower down. There were tunnels dug in the ground for use by animals, while people went down by ladder. Inside the houses, animals such as goats, sheep, cows and poultry were kept. The utilization of underground space in big cities is becoming an important alternative space for the installation of transport facilities, warehouses, safety shelters and infrastructure. Humankind has used underground space for shelter since the very earliest periods of civilization. The utilization of underground space in Cappadocia is far more extensive and complex than in any other region of the world. These rock structures, most of which are more than 1,500 years old and have been carved out of tuff, are the most important and typical examples of the long-term use of such man-made buildings. The city of Göreme is distinctive in how its architecture is integrated into the landscape, with its houses built between or in the stone chimneys. Even if Göreme is not the only place in the world where its inhabitants continue to use their rock-cut dwellings, it remains the most interesting place due to its unique historical and geomorphological connections and versatility. Göreme is the only place in the world where such freestanding skyscraper caves can be found. An advantage of the topography is that it allows the cave dwellings to be lit with relative ease, making them anything but the picture of damp, dingy holes. In addition, the dry, breathable tuff stone also ensured for a pleasant climate inside the dwellings. There are several special arrangements in a typical dwelling in Göreme. The threshold of the door to the courtyard is the transition point between public and private life, the self-enclosed space belonging to the family. A wall several meters high encloses the inner courtyard, onto which opens the family's various private rooms. Consequently, a connection between inside and outside is only possible via a door, which can, if necessary, be firmly locked. The inner courtyard is the open part of a household, but it can also be closed off to the other parts if need be. When weather permits, a large amount of the housework, such as cooking on an open fire, chopping wood or washing the laundry, is done here. Unlike the living rooms in most western societies, the inhabitants of rural Turkey and thus traditional Göreme generally inhabit just one room, which meets a wide range of requirements in a most practical way. A room of this sort is traditionally viewed as multifunctional. The living rooms are generally divided up into a number of parts. Traditionally, there is a small area at the entrance set slightly below the living room as such, where one could remove one's shoes before entering. The rooms, which consist of caves or normal rooms and houses with rounded arches, always have a number of small alcoves, cupboards and bedding compartments set into the walls. The plateau of Cappadocia, with its fascinating landscapes, has an average height over 1,000 meters and is marked by steppe-like vegetation. Due to its inland location and high altitude, Cappadocia has a markedly continental climate, with hot dry summers and cold snowy winters. Rainfall is sparse and the region is largely semi-arid. The town of Göreme, known as Makan in antiquity, is one of the oldest sites in the region of Cappadocia. The oldest known source that mentions this city by name is a 7th-century writing entitled The Acts of St. Huron. Makan was not a city naturally protected or hidden from potential invaders, and for this reason it greatly suffered from Arab raids, during which it lost the majority of its population. The churches of Makan were rebuilt after the Arab invasions were over. It is widely thought that in its earliest times the city was situated by the side of a river, and there are indeed two pillared mausoleums left from this early period as proof of this primitive settlement. There are five churches in the village of Göreme and surrounding area. The natural boundaries of the city are drawn by the high rocks surrounding it and the fairy chimneys within, making it a place that offers incredible natural treasures. Göreme's inhabitants continue to live in harmony with their surroundings, much as their ancestors did for centuries. Here one will find Turkish hospitality in abundance. Local people are curious about their visitors and are always ready to sit and chat over a cup of tea, often extending invitations to the cave homes for a first-hand look. This blending of hospitality, history, and spectacular scenery offers the visitor an unforgettable perspective on a unique way of life. Depending on their geographic and economic conditions, small towns like Göreme have features that distinguish them from other, more organized settlements. However, the most distinctive character of the towns is a rather rural and conservative lifestyle in comparison with urban centers. The traditional hierarchical organization of the family, where the individuals are economically dependent on each other, and the social organization, where relationships are reinforced by the community, are still prominent features of these towns. These villages constitute 54% of the total population and are characterized by an agricultural-based economy. While in many villages modern machinery is used, depending on geographical location, there are still some villages that rely on human labor alone. As a result of this agricultural economy, life in the villages reflects a completely rural and traditional style. Most of the traditional art forms such as weaving, pottery, woodworking, as well as customs like wedding ceremonies, folk dramas, dances, and festivals, some of which are a continuation of Asian shamanism and ancient Anatolian Dainai sin rituals, have been preserved in something close to the original form. With its deep history and large ethnic mosaic, Turkey is a culturally rich country. The languages, religions, art, literature, and traditions of various indigenous and migrating cultures in this melting pot of history have created the broad cultural spectrum of modern Turkey. There are few aspects of modern culture that cannot be traced to the history of Anatolia. Literally described, Anatolia is one of the best locations in the world for gaining a good understanding of the concept of cultural transition. The official language of the Turkish Republic is Turkish, which was introduced by the first Turkish tribes who migrated to Anatolia around the 10th century. Though the modern Turkish spoken in Turkey is of Asian origin, it differs to various degrees from those of other Turkish communities in the world. Even the Turkish dialects spoken in various parts of the country today show some differences in pronunciation and expressions. As Turkey is a secular country, there is no official religion. While 99% of the total population are Muslims, the remaining 1% are varying religions, though mostly Jewish and Christian. In 1923, the non-Muslim communities were given the right to legal and political equality, to use their mother languages in the courts, to establish their own educational institutions, and to hold religious ceremonies. The architecture of traditional Turkish houses is influenced by a variety of climatic and natural resources, by the traditions of earlier houses in Anatolia dating from the Byzantine era, and by traditional Turkish culture, which was brought from Central Asia by the Turks. Local materials, both natural and inorganic, give Turkish houses their character and identity. In North Anatolia, the wooden houses from rich forests, while in Central Anatolia, the stone and sun-dried brick houses. In Western Anatolia, stone, and in South Anatolia, stone and wooden houses. In conjunction with these principles, the interiors of Turkish houses were planned for different purposes, like the winter and summer rooms. Turkish culture is unique in the world, and that it has influenced and has been influenced in return, by cultures and civilizations from China to Vienna, and from the Russian steppes to North Africa, for over a millennia. Turkish culture reflects this unparalleled richness and diversity, and remains deeply influenced by its deep roots in the Middle East, Anatolia, and the Balkans, the cradle of many important civilizations for more than 12,000 years. A sturdy all-terrain vehicle is one of the best ways to explore the rugged landscape around Gureme. It offers an adventure over and through the beautiful hills, valleys, dunes, and trails of Cappadocia's extraordinary landscape. This remote region, so difficult to access even by modern means, played a surprisingly important role in the history of the Catholic Church. The strange rock formations and unique landscape gave rise to three important Fathers of the Church during the 4th century. St. Basil the Great, his younger brother St. Gregory of Nyssa, and their good friend St. Gregory of Nansiensis. Together, they are known as the Cappadocian Fathers, and are famous for their attempt to establish the superiority of Christian philosophy to Greek philosophy. St. Basil, Bishop of Caesarea, appointed his brother Gregory to the See of Nyssa, also in Cappadocia. And together with Gregory of Nansiensis, who later became Patriarch of Constantinople, they played a key role in defining the doctrine of the Trinity, one of Christianity's central beliefs, at the Council of Nicaea against the This extraordinary theological ferment was made possible by the brother-sister Macrina, who turned the family estate in Cappadocia into a monastic community and encouraged the men to devote themselves to study. Thus, this regional backwater produced the central figures to Christianity's most important council, as well as the central beliefs of monasticism. The Cappadocian Fathers believed that with time and effort, and in the conditions offered by monastic life, the human being could become potentially perfected, a belief which in turn reinforced the ethos of the monastic way of life. Cappadocia, also called Caputuca, or Land of Beautiful Horses, was known throughout the ancient world for its horses, horse-breeding farms, and tradition of giving horses as tribute. When Cappadocia was captured by the Assyrian king Asurbanabal, the king of Tabul sent his daughter and other gifts as tribute. Asurbanabal, however, declined these gracious offerings and asked instead for some of Cappadocia's famous horses. Today, the many ranches in this region offer the visitor the chance to explore this amazing region on horseback. Around 500 BC, the Persians under Darius recruited Calvary horses of Cappadocia, which the inhabitants of central Anatolia were obliged to donate by way of tribute. Horses from the region were much favored in Rome for the chariot races held in the Circus Maximus. Horses have held a distinctive place in Cappadocian history for thousands of years, and the unique landscapes around Gurame are perfect for exploring on a native Anatolian Pottery has been produced in the area for several centuries, and some of the techniques used today date back to Hittite times. A few small workshops continue to produce ceramics using these ancient techniques. In the 12th and 13th centuries under Seljuk rule in Anatolia, a hard white composite was applied to great effect to tile mosaic decorations and ceramic vessels and plates. The production of this white ware appears to have elapsed in the 13th century and was succeeded by a cruder red earthenware covered with a white slip and painted under a lead glaze in blue-green, purple, and black. This is misnamed Miletus ware, so called after the town of Millet in southwestern Anatolia. The technical and aesthetic excellence attained by this early blue and white pottery was without precedent in the Islamic world and was the result of the attempt to imitate Chinese porcelain. These developments are probably due to the settlement of master potters in the town and the establishment of ties with the workshop established by Sultan Mehmed the Conqueror in Istanbul. The coloring traditionally used to paint ceramics consisted of seven colors, blue, turquoise, green, black, purple, red, and gray. All colors were prepared as mixtures of After painting with these glassy pigments, the pottery was covered with a transparent, colorless glaze. The Iznik glaze was a lead-alkaline tin mixture like the body frit, but the lead composed 30% of the mixture, compared to 50% for the body frit. The firing temperature was a comparatively low 850 to 900 degrees Celsius. Birdhouses are man's humble offering to his feathered friends, and one of the oldest and most important expressions of the love of and compassion for animals. The history of houses built for birds like sparrows, finches, and swallows dates back millennia. Some of these tiny dwellings, whose numbers proliferated in tandem with the development of classical Ottoman architecture in the 15th century, indicate that they were being built as early as the pre-Ottoman period, albeit on a smaller scale. Their houses needed to be constructed on the sunny side of buildings, in a place that was not exposed to strong winds. One of the most beautiful examples of civilian architecture, birdhouses are the center of attraction on many buildings in Turkey. Birdhouses fall into two groups. The first group consists of those built specially into the façade of the building, in the form of either a single aperture, or several side by side. In other words, structures that do not extend far beyond the façade. There are also birdhouses that project out from the façade of the building, most of which were built in the 18th century. Birdhouses are a symbol of the value and importance Turks place on animals, especially birds. Several foundations were established in the Ottoman period, for the care and protection of animals. Some of these foundations specialized in feeding birds on cold winter days, caring for and treating sick storks, and providing food and water to animals in general. Textiles play an important and large role in any Turkish household, a custom that probably goes back to the Turks' nomadic past, of wrapping all their possessions in textile bundles to carry from place to place. Most of these are small pieces, hand embroidered with infinite care. Due to the amount of work it takes to produce them, they are not used in everyday life, but stored in bridal chests as family heirlooms, only to be used for ceremonies such as weddings, ceremonial bridal baths, childbirths, circumcision, and funerals. The fabric was always unbleached, retaining its brownish natural color, which darkens with time and contributes to the aesthetic appeal of the embroidery. Normally they are made by young girls and women, who create these delicate objects of beauty and love from almost nothing except their time and effort. The central Anatolian plateau forms the heartland of Turkey. Ochre-hued, cleft by ravines, and dominated by volcanic peaks, the boldly contoured steppe has a solitary majesty, covered with wheat fields framed by rows of poplars. The plateau-like arid highlands of Anatolia are considered the heartland of the country. The region varies in altitude from 600 to 1200 meters west to east. In the ruin-like landscape of the Cappadocian plateau, where natural erosion has sculpted the tuff into shapes which are eerily reminiscent of towers, spires, domes, and pyramids, humans have added to the workmanship of the elements by digging cells, churches, and veritable subterranean cities, which together make up one of the world's largest cave-dwelling complexes. Though interesting from a geological and ethnological point of view, this phenomenal rupestral site excels especially for the incomparable beauty of the decor of the Christian sanctuaries, whose features make Cappadocia one of the leading examples of region are of extraordinary beauty and allure, and their unique forms are found nowhere else in the world. Cappadocia was included on the list of UNESCO World Heritage Sites in 1985.