Khiva (Khorezm)

The major tourist destination in Khiva is Ichan-Kala. There is a tall defensive wall surrounding this ancient fortress. Around 300 families currently live here, the majority of them being hereditary craftspeople. Ichan-Kale is home to all of Khiva’s major attractions. In 1598, work on the fortress’ construction got underway. There are some earlier structures among the majority of those that have survived to the present day that were constructed in the XVIII-XIX centuries. According to scientists, Ichan-Kala stands on the site of a former fortification from the fifth century.

The Ichan-Kala fortress’s walls are a distinct attraction. They are 6250 meters long, 5-6 meters thick and 8-10 meters tall. You can climb them to get a better view of Ichan-Kala through the battlements from the side of the northern gate. Also preserved are a number of the gates and towers used for defense. The Ata-Darvaza (main gate), Bagcha-Darvaza (garden gate), Tash-Darvoza (stone gate) and Palvan-Darvaza (heroic gate) are particularly noteworthy.

The Kalta Minaret (also known as the Kalta Minar) is arguably the city’s most recognizable landmark. “Kalta Minaret” which is Uzbek for “short minaret”. The plan of the founder, Muhammad Amin Khan, was to build the minaret between 70 and 80 meters tall, making it the tallest in the Muslim world. However, the building wasn’t finished until 1855, when the minaret’s height was about 29 meters. The passing of Muhammad Amin Khan, according to historians, is caused this. Blue, green and white majolica and tiles were used to decorate the minaret.

In 1855, Muhammad Amin Khan’s madrasah was constructed. The largest madrasah in Khiva is this one. Muhammad Amin Khan was the one who started the building of the spiritual educational facility. In addition, it has a richer decoration than the others. There were 125 cells, each housing six students. The dual nature of the cells is what makes them unusual. The structure that once housed the madrasah is now home to a hotel and a café.

A fortress inside another fortress is Kunya-Ark. In the Ichan-Kala walls, this construction of the citadel started in 1688. The Khans of Khorezm resided in Kunya-Ark, which was separated from the main fortress by a wall. The Khan’s office, reception room, harem, Mint and utility rooms were built here, along with two mosques (winter and summer).

Built-in 1910, the Islam-Khoja complex consists of a madrasah and a minaret with the same name. Islam Khoja, the Prime Minister of Khiva ruler Asfandiyar, is honored in the madrasah. The structures were constructed according to XIV century customs. The tallest structure in Khiva is thought to be the 56-meter minaret. In the old town, it is visible from almost everywhere.

Here, in the 10th century, was constructed the first Juma mosque. The contemporary Friday mosque was constructed at the end of the 18th century. The structure is distinctive in a way that it doesn’t have both domes and doorways. 213 wooden columns inside the mosque serve as the ceiling’s support. 21 columns have also survived since the XII–XIX centuries. Additionally, the mosque’s oldest carved doors date to 1316.

For the inhabitants of Khiva, the Pahlavan Mahmud mausoleum is a sacred location. A hero of the XII-XIII centuries was Pahlavan Mahmud. He was an artist by trade, but thanks to his exploits, he rose to fame and was admired by common people. People started visiting his grave soon after his passing. The mausoleum’s neighboring buildings eventually included a mosque and a Khanaka - Sufi monastery. Noble kings and queens were also interred here. Here, special spaces for Quranic readers were constructed in 1913. The grave of Pahlavan Mahmud is currently being visited by hundreds of believers.

Built by Allakuli Khan in 1838, the Tash-Hovli Palace served as the principal residence of the Khiva Khans. Frescoes, carvings and ganch are used to decorate the structure. The palace included a living room for the Khan and wives, a guest courtyard (mekhmonkhona), a room for official ceremonies and rooms for servants.

One of the few historic structures in Khiva is the mausoleum of Said Allauddin. The tomb was constructed in the XIV century and restoration work was done in 1825. The Prophet Muhammad’s ancestor Said Allauddin was also a well-known preacher. It didn’t take long before Muslim pilgrims from all over the world started to arrive. Even now, people still make the pilgrimage.

The construction of a madrasah Allakuli Khan took place at his request in 1835. Near the Tash-hovli Palace, a religious educational institution was constructed. The two-story cells (hujra) were accompanied by a mosque, a library and a classroom. The walls of the madrasah of Allakuli Khan now contain gift shops.

The 19th-century construction (original foundation from 1647) of Ak Mosque (White Mosque) is different from other mosques in Khiva, this tiny mosque measures 25 by 13 meters. Its construction is ascetic, with only carved windows and doors serving as decorations.

In 1616, due to the transfer of the capital to Khiva, was built the Arab Muhammad Khan Madrasah. The madrasah included a mosque, a classroom and one-story cells (hujras). Arab Muhammad Khan Madrasah is not only decorated with majolica or other components but also contrasts with other madrasahs in Khiva.

Shergazi Khan’s madrasah was constructed in 1726 with a mosque, classrooms and student cells. The student cells in this madrasah had dedicated spaces for dishes and other necessities, unlike other madrasahs. This madrasah was attended by the poet and philosopher Makhtumkuli of Turkmenistan, the holy Sufi Beket-ata of Kazakhstan and the poet Azhiniyaz of the Karakalpaks.

The Khiva Khan's summer residence was Nurullabay Palace. It was constructed by AsfandiyarKhan in 1912. There are halls used for ceremonies and the throne room. The palace’s interior design varies in each of its rooms.

Khoja Berdibay’s madrasah was constructed in 1688. Only 16 student cells made it a compact space. Allakuli Khan decided to construct a new mosque and madrasah in 1834 due to the madrasah of Khoja Berdibay’s small area. It was necessary to divide its land into two sections, causing the courtyard to look like a double bag “khurjun” (khurjum). As a result, Khiva’s residents gave the madrasah of Khoja Berdibay the nickname “khurjum”.

Here, in a silk carpet workshop women use antiquated techniques to handcraft wool and silk carpets. You’ll learn about the techniques used to dye threads, see old carpets and see how floral patterns typical of Khiva are created.

Khiva’s “outer” region calls Dishan-Kala. The majority of the historic structures and gates in this area have been well-preserved, as well.

Museums in Khiva.

The most frequented museum is the Khorezm History Museum, which keeps the names of Al-Khorezmi and Beruni. A replica of a prehistoric sculpture of the Khorezm goddess holding a vessel, ancient manuscripts, ceramic wall cladding remnants and much more can be found in the museum. At the Toprak-kala and Koirylgan-kala, artifacts were discovered during archaeological excavations. Before our time, both settlements were present.

You can enjoy exploring dishes, jewelry, ceramics, wooden carvings and coins made of copper in the XVIII-XIX centuries at the Khorezm Museum of Applied Arts and Everyday Life.

Exhibits from the 19th and 20th centuries made by heirloom jewelers, potters, seamstresses, blacksmiths, gunsmiths and masons waiting for you at the Museum of Crafts. In Uzbekistan, there is only one museum of this type. You can also see a blacksmith making a jug here.

The Kazy-Kalyan madrasah’s Museum of the History of Musical Art of Khorezm will provide information on Uzbekistan’s indigenous musical instruments. The history of music in the nation and well-known musicians will be covered also.

You should visit the Museum of Nature, the Museum of Ceramics and the Museum of the History of the Khiva Khanate in Khiva in your free time also.

Theaters.

Khiva contains two theaters. The most important one is the Agakhi Khorezm Musical Drama Theater. It developed from the amateur art group. Performances at the theater are based on Uzbek and international classics. The plays are in the Uzbek language.

Khiva’s Puppet theater will draw viewers of all ages. The theater, which was founded in 1993, is remarkable in that, performances can be understood without words. Theater performances frequently draw a full house because of this. The two most well-liked productions are “Khon Kabuli” and “Khiva lazgi”.

Parks.

Khiva is a hot city with few parks. Khiva Park is the most well-liked. It borders one of Ichan-Kala’s outer walls. The park has a lot of trees and benches. Families frequently visit this location.

Khiva also has a park honoring the memory of World War II soldiers. Memory books with the names of soldiers who did not return from the war are displayed here. There are trees and benches where you can relax.

Families with children will enjoy the 8-hectare ‘Khiva Locomotive” amusement park. There are lots of trees and attractions nearby.

The Khiva market.

In Khiva, consumers can shop for ceramics, fabrics, jewelry, knives and national souvenirs. All of this is available to purchase inside Ichan-Kala’s gift shops.

The city bazaar is where you should look if you want to experience the local flavor. Here, locals buy groceries and clothing.

Cuisine of the city.

A unique pleasure in Khiva is food. The distinctive cuisine of this city is well-known.

Shivit-oshi and tukhum-barak, which are traditional dishes from Khorezm, are served in Khiva. Shivit-oshi is a type of red vegetable gravy that is served with green noodles made from dill dough. A type of dumpling known as tukhum-barak cooks filling with raw egg.

The restaurants Yasawulbashi, Caravan and Bir Gumbaz offer a variety of Uzbek national cuisine dishes for you to try.

Vegetarian food.

Although Khiva doesn’t have any dedicated vegetarian restaurants, you can still find meatless options in Uzbek restaurants and cafes.

Public Transportation.

Khiva has a sophisticated transportation system. However, it should be noted that no transportation is permitted inside the Ichan-Kala fortress.

Buses.

Around the city, there are a lot of minibusses. Although everyone has their schedule, they generally travel from 7:00 to 21:00. For the appropriate bus, you must wait 10 to 15 minutes.

How to travel to Khiva.

Arriving by plane is the quickest and most practical way to travel to Khiva. Urgench, which is 49 km (31 miles) from Khiva, is home to the international airport. International airlines SCAT, Red Wings, Azimut, Uzbekistan Airways, Turkish Airlines and Aeroflot offer services to Urgench.

Flying to Urgench is possible from Rome, Milan, Moscow, Petersburg, Yekaterinburg, Zhukovsky, AstraKhan, Makhachkala, Samara, Aktau, Istanbul, Ferghana and Tashkent. Khiva can also be reached by train.

The majority of people in Khiva are Uzbek speakers. Additionally, Russian is widely spoken. In tourist areas, you will speak English with young people and vendors. You will also be greeted in English by young children.

No money issues.

The official currency of Uzbekistan is the soum, which is used in all transactions in Khiva. Although some locations accept Visa and MasterCard international cards, we advise carrying cash.

The US dollar is the most widely used foreign currency in Khiva. Also, two widely used currencies are the euro and the ruble. Any bank branch in Urgench and Khiva will exchange these currencies.

Khiva is safe.

The historical area is the safest and the rest of the area is also fairly quiet. Many police officers maintain order in the city. At the same time, remember to follow basic safety precautions and keep an eye on your personal belongings.

Bukhara

Abdullaziz Khan Madrasah is located across from Ulugbek Madrasah. It was constructed by Abdullaziz Khan between 1651 and 1652, making it Bukhara’s famous sizable Madrasah. By composition, the building is typical, with a four-aivan yard and it also has unusual divergent hudjras after side aivans and cupola buildings on the central axis.

The modernization of living quarters, which included an entrance hall and hudjra were furnished with attic floors and wall niches for bedclothes and dishes and were decorated to the tastes of the residents who rented these apartments while they were enrolled in school. Away from the Poi-Kalyan ensemble, we can see the Taki-Telpak Phurushon and Taki Sarraphon trade arcades, which date from the end of the 16th century.

In terms of architecture and construction, the cupolas are unique. The most striking of them is Taki Sarraphon.

On Registan square of Bukhara, only the Bolo-Khauz Complex has survived as a monument. It is situated on the opposite side of the fortress of the Emir from Ark Minaret, Friday mosque.

Bolo-Khauz, known as “Children’s reservoir” is the area that is the oldest among this complex. It is a pond (Khauz). This pond is one of many that can be found in Bukhara. These reservoirs served as the population’s water source in the past, which, regrettably, also made them a major source of disease.

The Emir’s wife gave the order to construct the Bolo-Khauz Mosque in 1712. According to a different legend, Emir Shakhmurad (1785–1800) constructed it for public prayers because he enjoyed being around regular people. The wooden ceiling of the aivan (traditional verandah), which leans on elegant columns, is ornamented with floral and geometrical patterns.

The Chor-Minor madrasah is the first unusual monument we should discuss when visiting Bukhara. It is situated in the open area directly behind Lyabi-Khauz. The Arabic word for “four minarets” is “Chor-Minor”. This name is appropriately descriptive because the four small minarets stand on each corner of the square-rectangular madrasah, each topped with a blue dome and unique in decor.

Khoja-Gaukushon ensemble.

One of the city’s largest ensembles, Khoja-Gaukushon includes a mosque, a minaret and a madrasah. It was the main commercial area of Bukhara in the past. The word “Gaukushon” which means “killing of bulls” was given to the area because it once housed a slaughterhouse.

On the square, in the XVI century, were constructed a sizable madrasah and a mosque with a massive minaret. Only Kalyan Minaret was larger than that minaret. Djuibar sheikh Khoja Saad paid for the construction of the Gaukushon square, which is reflected in the name of the mosque and the ensemble as a whole.

Kalyan Minaret.

The minaret, which was constructed in 1127 AD known as the Kalyan (Great) Minaret. Muslims were instructed to gather at the minaret for five daily prayers. Normally, each mosque had its own minaret, but the main one was close to the Djuma Mosque. The muezzin shouted an exhortation to pray for the faithful from the top of the minaret.

The Kalyan Minaret was twice constructed. The fact is that it collapsed just as it was about to be finished the first time, probably because the builders did not account for the soft ground due to the numerous layers beneath the city. By 1127, the construction of the second minaret had been finished after a new, more sturdy foundation. There wasn’t anything like this minaret, because it was so exquisitely constructed. In fact, the 48 m tall Kalyan Minaret is a perfect illustration of both superior civil engineering and architectural creation. It is constructed from baked bricks to resemble a monolithic circular tower that gets smaller toward the top.

Warriors used the minaret as a watchtower during sieges and battles. The minaret’s main architectural feature is the baked bricks. A narrow band of brick-made ornamentation surrounds the minaret’s body. They are arranged in either a straight or diagonal chessboard pattern.

Khanakah of Khoja Zaynuddin.

This ancient monument is hidden from the view of a residential neighborhood. Nevertheless, the genuine enthusiast for antiquity and ancient architecture must see this distinctive collection of XVI-century buildings.

The Sufi used this mosque-Khanahah’s central hall with a dome for their religious purposes. The hall is large, tall and beautifully ornamented.

Errant dervishes were housed in Khoja Zaynuddin’s Khanahah, which also served as a residential quarter mosque. It served as both the gathering place for Sufi representatives and the resting place for the revered sheikh Khodja Zaynuddin.

The Lyabi Khauz Ensemble is the oldest structure in the Kukeldash Madrassah, which dates to the sixteenth century. It was constructed in Bukhara during the Sheybanid dynasty rule.

With an area of 80 by 60 meters, this madrassah is the biggest in the city. More than 320 students resided in and attended classes in the madrassah’s more than 130 hujras.

Magoki-Attori Mosque.

A mosque that is located in a residential area is the Magoki-Attori in the city center. The pre-Islamic Moh temple was the location of the mosque. The mosque’s facade is not balanced. The architectural decoration is made up of covered bricks that form geometric shapes and carved terra-cotta tiles with vegetation patterns. To the right of it is a doorway with a recessed vault and a border of rectangular strips. The vaults of the arches and the pylons are also decorated with carved terracotta, along with blue-glazed inscriptions and patterns of foliage. Overall, the Magoki-Attori Mosque is a superb illustration of Kara-Khanid era architecture in Central Asia.

Medieval baths and hammams.

One of the most prevalent types of civil architecture in Central Asia is the bath-hammam. It has had enough time to develop in Central Asia for this style of architecture. Swimming pools and bathhouses have been a crucial component of town planning since ancient times.

The history of the construction of bathhouses can be used to trace the general principles of town planning. Pools were frequently constructed as a part of palace complexes and public structures in the city center.

Narshahi claims that there were several baths in Bukhara in the tenth century, with Hammomi Khon (“Khan’s Bath”) being the best-known. Compared to Tashkent’s 11 baths, Samarkand had only 8 baths at the start of the 20th century, but by the middle of the century, they reached 16 baths.

The two types of baths are city (Bazar) and block (Guzar), depending on where they are located. The trade disputes and the bazar baths were right next to each other. In Bukhara, there were a number of these baths, including Hammom Gavkusho, Hammom Hodja Porso, Hammom Sarrofon and Hammom Bozori Kord, one of the city’s oldest bathhouses that were constructed in the 17th century. Like other eastern baths, this one has a lobby, which serves as the setting for the undressing and soap rooms. One-story dome structures were common in Central Asian baths.

In order to provide better conveniences, many baths were situated near other public structures at intersections of streets. These “corner baths" or “Hammomi Kundjak” were present in Bukhara and Samarkand. In Bukhara, close to the Kalyan Minaret, one of these baths are still in use.

The majority of the baths in Central Asia were constructed in a single room and there was a rigid schedule for men and women on different days of the week.

In the East, baths were constructed in palaces, mosques and madrasahs in addition to the neighborhood’s bazaars and residential areas. A remnant of the Anush-Khan’s bath in Khiva, built at the Ak-mosque, serves as an illustration of this.

Numerous examples of these baths still exist and are in use today. In particular, Bozori Kord and Hammam Kundjak are two active bathhouses in Bukhara. Everybody is welcome to immerse themselves in this medieval Eastern atmosphere.

Nadir Divan-begi Madrasah.

The well-known Lyabi-Hauz in Bukhara is surrounded by an architectural complex that includes the Nadir Divan-begi Madrasah. The madrasah structure and a nearby Khanaka were given the vizier Nadir’s name because he gave the order for their construction. Imamkuli-Khan, one of the most powerful members of the Ashtarkhanid dynasty, ruled in Bukhara from 1611 to 1642 and Vizier Nadir worked in his court. It was a time when governors paid attention to town planning in addition to the ongoing wars.

Nadir Divan-begi initially gave the order to construct a Khanaka (a place for Sufis to meditate and rest), later, a caravansaray was added. However, Imamkuli-Khan stated during the opening ceremony that because the caravansary was constructed in Allah’s honor, the vizier was required to transform it into a madrasah. The Nadir Divan-begi Madrasah is embellished in the manner seen in all Central Asian Muslim architectural landmarks. At the same time, decorations included pictures of animals, birds and even the sun, which was unusual for Islamic structures. The Nadir Divan-begi Madrasah was constructed in Samarkand after Sherdor, but instead of the lions that are famous for guarding the entrance, there are mythical birds of happiness.

After converting the caravansary into a madrasah, the vizier gave the order to add a second floor with living rooms, or hujras, a loggia and angular towers. Khanaka was a multi-chamber structure with a central dome hall. Hujras were located in building corners and lateral walls on the first floor rather than the second. Unusual for Central Asia, the main entrance was long and curved. The construction of a pool close to a Khanaka and a madrasah was ordered by Nadir Divan-begi. It is reached by stone steps. This man-made reservoir was later given the name Lyabi Hauz and rose to prominence as one of Bukhara’s most well-known sights.

Registan of Bukhara.

Registan square, which was built to the west of Ark before the Arab invasion and served as a public space in ancient times, is to the west of Ark. Up until the 13th century, palaces and divans (ministries) served as administrative structures. After that, markets crowded the area. At the entrance to Registan, where armorers sold their creations, were the 16th-century trade shops Rasta and Taki-Tirgaron. The square was bustling with a trade of various goods, including meat, grains, fancy goods, paper and inks, cradles, cattle, watermelons and melons.

Capital punishments were carried out across from Ark in bustling bazaars. The weapon shops, main commander’s waiting area, a sizable Poyand Madrassah, a quarter-sized Bozori Gusfaid Madrassah, a Madrassah Dorul-shifo where future doctors studied and departments for the hospital and polyclinic were all located at the end of the Ark.

Bolo-khauz, a monument from the 18th century, is the only one of Registan still standing today. Beautiful Bolo-khauz Madrassah with numerous luxurious pillars, facing Registan and a minaret that reflects in the khauz water.

With its mosques, Ark Fortress and majestic Kalyan minaret, Bukhara is well known throughout the world. It also has a procession of trading domes that extend from Lyabi-Khauz to the Miri-Arab madrasah. A long time ago, in the XVI century, Bukhara became the capital of the Shaybanides dynasty, causing the city to grow speedily. Additionally, because the city was situated on the Great Silk Road, the markets and trading stores at the crossroads of public roads became even more crowded. Since then, several centuries have passed and only four trading domes remain.

Trading Domes

Toki-Sarrofon.

A dome with a crossroad running under it is situated close to the Lyabi-Khauz. The area is full of little shops, that discovered one of the biggest currency exchanges in Central Asia.

Telpak Furushon.

The sizable Telpak Furushon Trading Dome is located not far from Toki-Sarrofon. This enormous complex has a hexagonal orientation. Shops selling knives, jewelry, musical instruments and various souvenirs are concentrated under its spherical dome. A historical blacksmith shop next to it allows visitors to see how knives and other tools are made. The trading dome was originally known as Kitab-Furushon (“Kitab” is translated from Uzbek as “a book”) because the shops used to sell books. Bookstores gradually made way for stores selling headwear and later stores selling caps made way for shops selling souvenirs created by regional artisans.

Tim Abdulla Khan.

This trade dome is quite unique. Although it is an indoor location, it is always cool because it is not at a crossroads but rather along a street. Apertures and small windows in the domes of the Tim Abdulla Khan allow light to enter. Over the years, they have been selling carpets and fabrics and even today, one can purchase a square of Bukhara fabric, a gorgeous inwrought kerchief, or a carpet with different colors.

Toki-Zargaron.

The largest trading dome in Bukhara is this one. It is situated close to the Poi Kalyan and is the northern dome. The Toki-Zargaron dome is distinct from the others because it is stretched upward and fortified with ribs. The word “zargar” which means "goldsmith," is associated with the name Zargaron. 36 jeweler’s workshop - shops selling a variety of jewelry were found there. Toki-Zargaron was also the oldest of Bukhara’s trading domes. Today, one can buy jewelry, kerchiefs and a variety of home accents there, including horseshoes for luck, door handles and bells.

The Ark Fortress.

The Bukhara Khans live in Ark. Recent excavations revealed that the citadel existed here as early as the 4th century BC and a 20-meter artificial hill was created over many years of construction and destruction. Its upper layers were covered during the reign of the last emirs. The 1920 fire destroyed the wooden portion of the Ark building. Historical records serve as a basis for updating the general planning. The entire city, including the emir, his wives and the homes of relatives and officials, was included in the ark, which was made up of densely packed houses, courts and yards with state institutions.

The ark contained the throne room of the emir, a police station, stables, shops for clothing, carpets, utensils and treasures, an armory, a jail, jewelry and other workshops, the mint, mosques, mazars and other structures. The first one is the enormous Ark fortress gates, which have latticed architecture galleries on top and two-story towers by the sides of the arch aperture. A 17th-century musical pavilion with a two-colored audience chamber and a gallery surrounding it is located behind it. It was customary for several “makoms” to be performed here throughout the day. A “makom” is a musical composition that allows one to determine the time (it dates back to the Zoroastrian period). The dark, arched and ascending passage – “dalon” leads into the citadel from the Ark gates.

The most intriguing of the reserved monuments is located south of the dalon entrance and this is the throne room of the Bukharan emir. A room used for celebrations and ceremonies. Aivans were parked on appropriately sized wooden pillars on three sides of the spacious, brick-paved yard. There is an emir throne in the long axis yard of deep Aivan. This marble “takht” which dates to 1669 and is supported by fretted marble pillars and a painted wooden canopy, was created by Nuratian masters.

Chashma-Ayub.

Many locations in Central Asia are thought to have been visited by saints in the past. The locals think that the water from the source has healing properties. The source is covered by a mausoleum. It has an oblong prism shape. Domes of various shapes adorn the building’s top. There is a unique double dome with a conical “cap” over the main building.

Djami Mosque.

You can see the aivan of the palace mosque, Djami, which was constructed in the 18th century in the style of a large quarterly mosque and has a winter garden with four pillars and an aivan on three sides. Interior design is typical of the 19th to the beginning of the 20th centuries. The last restoration was completed between 1910 and 1920 with the help of renowned Uzbek master Usto-Shirin Muradov, who created the fretwork on the ganch.

Fayzabad Khanakah.

Famous Sufi Mavlono Poyand-Mukhammad Ahsi (Ahsiketi) Fayzobodi, who passed away in 1601, constructed the Fayzabad Khanqah in 1598–1599. There were two uses for the structure. Both the five-fold daily prayers (namaz) and the Friday prayers were to be held in this mosque-khanqah. Additionally, dervishes temporarily stayed there.

Fayzabad’s Khanqah is that era’s magnificent creation. Its hall is as spacious, tall and light as the palace. The Khanqah’s architecture is characterized by refinement, elegance and nobility. Two through-arched galleries with domes form the central hall’s wings. The three-story structure housing the dervish cells is located behind the mihrab (niche, which points in the direction of Mekka). The impressive fretwork of ganch in the “chaspak” style is used to embellish the interior dome.

The Kalyan Mosque.

One of Bukhara’s most notable structures is the Kalyan Mosque, which was built in the fifteenth century. Archaeological excavation data indicates that the original KaraKhanid Djuma Mosque was destroyed by fire and dismantled at some point during the Mongolian invasion. It was rebuilt a while later, but the new mosque was only operational for a short period. According to historical documents from the time, a new mosque was constructed during the Sheybanid era in the fifteenth century.

The Djuma Mosque (also known as the Kalyan Mosque) has a traditional design with a rectangular courtyard and a tall, spacious “maksura” room on the west side. The courtyard is surrounded by pillar-domed galleries (there are 208 pillars and 288 domes), each of the courtyard has a substantial aivan.

The Kosh-Madrasah.

Abdullah-Khan Madrasah and Modari-Khan Madrasah are arranged in pairs, facing each other across a small street. In 974 of hydjr or 1566–1567, the Modari-Khan Madrasah was constructed. Poems on majolica paintings above the entrance highlight the date. It is a simple Madrasah design with a beautiful main facade.

Ubaidulla-Khan oversaw the mosque’s construction, which was completed in 1514. A central peshtok on the main facade, towers called “gul-dasta” and arches on the walls were all new additions. The mosque’s limited decoration, which is mainly made of glazed tiles and bricks that have been knotted together, is concentrated on the main facade and the mihrab. But interestingly, beneath this facade, archeological research has uncovered an earlier decor made of six-sided tiles and a mosaic border. A 15th-century master’s name, Bayazid Purani, is inscribed on the earlier decor, which is dated.

Lyabi-Khauz Ensemble.

The Kukeldash Madrasah and the Nodir Divan-begi in the north, the Khanaka and Nodir Divan-begi in the west make up the architectural ensemble known as Lyabi-Khauz. Trade Street surrounded the square from the south. So, a reservoir was created in the famous old Bukhara’s ensemble.

A legend claims that Nadir Divan-begi, a Khan gardener, was unable to purchase the land for the planned construction of his home because it was the home of an isolated woman. Then the all-knowing Vizir gave the order to construct a channel beneath the woman’s home and when the water started to wash away the walls, the disgruntled woman was forced to sell this plot. In some Arabic inscriptions the khauz’s name was “khauz of violence” which corresponds to the building’s construction year in 1620.

The venerable chinars’ shadow covers the 36–46 meter extends from east to west. Massive blocks of yellow limestone that serve as stairways leading down to the water’s edge make up its shores. There used to be a “tea bazar” where sweets, pastries, bread and prepared foods were sold.

There is another building on the western side of Laybi-Khauz. This is Nadir Divan-begi Khanaka. It is a magnificent multi-cell structure with a central cupola hall and shallow side niches. Living hujras can be found in the corners of the buildings.

You can see the facade of a curious architectural structure - Nadir Divan-begi Madrasah on the eastern side of Khauz. This structure was initially constructed as a carvansaray, joined to the main facade of loggias and corner towers. A second floor was constructed at the same time.

Imam Abu Khafs Kabir’s Mausoleum.

In the year 767, in the village of Fagsodara, Akhmad ibn Khafs al-Kabir al-Bukhari was born. With time, Abu Khafs Kabir rose to prominence as a leading figure in Islamic East theology. A number of books on Islamic law have been written by this Imam, including “Al-Akhvo val ihtilof” (Flippant agreements and disagreements), “Ar-Raddu alal-lafziya” and many others. He is credited with establishing Bukhara as a center for spiritual and secular sciences, as well as elevating the status of imams and scholars.

Imam Abu Khafs Kabir established the first Hanafi medrese in Bukhara and established the Hanafi school in Mawarannahr. It is said that the bustling bazaar in Bukhara would respectfully quiet down when a holy sheikh was passing by on his way to a medrese. Students from all over the world were trying to fit in at the school where he worked, where later his son and grandson also taught their knowledge (his wife also taught the female students).

Imam al-Bukhari, one of Imam Abu Khafs Kabir’s well-known followers and the creator of the enormous collection of trustworthy hadiths known as “Al-Jami as-Sahih”.

No matter who requested assistance - whether it came from an emir or an ordinary person - Bukharians knew that the holy imam Abu Khafs Kabir would always respond. As a result, the imam earned the nickname Eshoni Hojat-baror (Ishan, solving problems). People from Bukhara would approach him for advice and directions via the gates in the north-western section of the city wall that was later dubbed "Gates Hakk rakh" (road to truth).

The Miri-Arab Madrasah.

In the center of Bukhara, the two enormous blue domes of the Miri-Arab madrasah stand out above the nearby structures. This religious school is a part of the Poi-Kalyan ensemble, which includes the Kalyan mosque and its minaret and serves as the city’s spiritual hub.

The Miri-Arab madrasah was built in the 16th century and is associated with the Yemeni sheikh Abdallah Yamani, who served as the Sheybanids’ spiritual Pir (leader). It is still unclear when the construction started exactly. One theory holds that the building was constructed between the years 1530 and 1535. According to a different account, the madrasah was constructed to congratulate the victory of the Sheybanid army over Sefevid shah Ismail I’s army at the battle of Gijduvan in 1512.

This madrasah, which is still in use as a school for aspiring imams and religious leaders, is regarded as one of Bukhara’s most intriguing monuments. The building differs from other traditional national structures in that it has two large domed halls in the left and right corners and a square yard surrounded by two floors of cells. In the middle, a hole highlights two-store loggias that are attached to the main facade. You can visit the grave of Miri Arab (sheikh Abdallah Yamani), the Khan’s spiritual leader, in the building’s head corner.

Different stone mosaics with exquisite work featuring geometric, vegetative and calligraphic writings and patterns can be seen in the Miri-Arab madrassah’s decor. Tile calottes in blue cover the exterior domes. The colorfully arranged mausoleum is a key feature of the building’s interior decoration. Its panels and grates are embellished with mosaics made of colorful stone carvings and its walls are covered in ganch.

The only place of spiritual education that had started operating in the USSR after WWII was the Miri-Arab Madrasah. This religious institute had produced all of the leading imams of that era.

The building has been designed with exquisite oriental style in both architecture and decor. The monuments had undergone numerous destructions, but builders were able to largely restore their original appearance. Any visitor will be struck by the building’s grand facade just like in the past.

The Poi-Kalyan Ensemble.

Poi-Kalyan which translates to “the pedestal of Kalyan minaret” actually means “the pedestal of the Great” and it is the main ensemble in the Bukhara center. It is located on the route to the trade crossing of “four bazars”. The ensemble is made up of four monuments: The Kalyan mosque and Miri-Arab Madrasah, which are facing each other on their main fronts, the Kalyan minaret and the small Amir-AllimKhan Madrasah to the south of Miri-Arab.

The Kalyan Minaret is like a massive vertical pillar that towers all over the city. As in the first centuries following the establishment of Islam, raising the mosque roof was sufficient to announce the call to pray. The term "minaret" derives from the word "minor," which refers to a location where something is burning. In the ancient world, there were enormous multi-story towers between them, such as the 143-meter-tall Pharos lighthouse, which dates back to 283 BC.

In the architectural ensembles that created the peculiarity of the city, minarets played a particularly important role.

Arslan Khan gave the order to rebuild the old mosque’s minaret at the start of the 12th century. Minaret fell after construction was completed, damaging two-thirds of it. Arslan-Khan gave the order to construct a minaret a second time. It was established that it was completed in 1127 thanks to an inscription in turquoise majolica found beneath the minaret of Kalyan. On majolica, you can read the name of Arslan-Khan.

The Kalyan minaret is an example of a round-trunk brick tower in the Mawarannahr style that is illuminated by an arch. Its upper diameter is 6 meters and its lower diameter is 9 meters, with a total height of 45,6 meters. Inside a spiral staircase and a rotunda with sixteen arches. The mosque was partially rebuilt at the start of the 16th century. Amazing arches’ shapes and decorations already exhibited elements of the new fashion that emerged in the Bukhara’s oasis during the 16th and 17th centuries. The reconstruction time is indicated by the inscription beneath the arch. This poem is taken from the Koran and at the end of it, the years 1514 and 1515 are written. A marble board with the cut text of Abdullaziz I was wriiten at the main doorway’s entrance in 1541.

Samanids’ Mausoleum.

Samanids’ Mausoleum is of particular interest among all the medieval structures in Bukhara. At the end of the ninth century, this architectural masterpiece was created. Immediately following the passing of Ismail Samani’s father, the mausoleum was built as a family tomb. Ismail was later laid to rest there, along with his grandson Hasr. It’s interesting to note that at the time, Islamic law forbade placing any monuments on the graves of Muslim believers, including tombs, so doing so was against the law.

The Samanids’ Mausoleum exhibits the brilliance of a simple design. Its structure and the thoughtfully-balanced interior and exterior design demonstrate this. It consists of a cube resting on top of a semi-spherical dome. The three-quarter-domed columns on the corners of each facade, which are all identical, serve as an identifying feature. There is a visible horizontal dividing line and a central entrance.

Regular dried bricks that create horizontal, vertical and diagonal patterns on the walls define the core. Additionally, there are distinct details in the form of disks or rosettes. Analysis reveals that the Mausoleum’s components all have square and diagonal bases and together they create geometrically regressive lines. The architectural forms and brickwork in the interiors share the same unification. The Samoniys’ Mausoleum has an entirely original architectural style. It is heavily influenced by pre-Islamic Soghdian architecture, which featured four-arch domed compositions, diminished forms on building roofs, disks and rosettes on ornamental columns. The Samanids Mausoleum is full of magnificence and a sense of transitioning from this world to a world that lasts forever, even though it is associated with pre-Islamic architecture and has relatively small dimensions.

Ulugbek Madrasah in Bukhara.

According to the text on the doors' bronze plate, the Ulugbek Madrasah was built in 1417 and the monument’s builder was Ismail ibn Takhir ibn Makhmud Ispfargoni. He might have been the grandson of one of the masters Timur had captured in Iran and had inscribed his name on the doors of the Gur-Amir complex in Samarkand. Despite being relatively small, it has beautiful forms. This structure has a two-aivan square premise, two-story hujras on either side, darskhana cupola halls and a mosque on the cross of the entrance hall.

Samarkand

Mosque of Bibi Khanym.

An unusual sight and the scope of this monument’s construction, its size and beauty are enough to take one’s breath away.

The powerful ruler Amir Temur built the mosque in memory of his beloved wife, Bibi Khanym. Temur decided to construct the mosque, which was to be larger than all other mosques in the world, after a successful campaign in India. The name of Temur and his preferred wife must have been praised for centuries by walls, tall minarets and the mosque’s expansive view.

Hundreds of builders, painters and architects were transported to Samarkand. When Temur returned from another campaign, it was completed after a 5-year construction period (1399–1404).

Sadly, the mosque’s structure started to collapse not long after it was finished and started being used for ceremonial worship. The imposing arch, which in Tamerlane’s design was supposed to replicate the Milky Way, was unable to withstand the test of time and collapsed just a few years after it was built.

Tillakori Madrasah.

Yalangtush Bakhadur, the ruler of Samarkand, ordered to build the Tillakori Madrasah. However, it wasn’t completed until 1660. It serves as the last structure in the Registan architectural ensemble. The elaborate golden decoration on the facade gave the Madrasah its name. “Tillakori” means “decorated with gold” when translated from Uzbek. The facade, which faces the square, is symmetrical and has a tall entrance as well as two floors of arched niches, students’ hujras (cells), which overlook the spacious inner yard.

Linear patterns and various herbal ornaments are used to decorate the entire structure. Despite being largely lost, the decoration was eventually recovered in the second half of the twentieth century thanks to the efforts of the government. The UNESCO World Heritage List officially recognized this stunning example of Central Asian architecture in 2001.

There is a mosque with a large glazed dome in the western portion of the Madrasah. This mosque served as Samarkand’s primary mosque for a very long time.

Imam al-Moturidi Mausoleum.

Another holy place in Samarkand is Imam al-Moturidi’s tomb. The great Imam, a philosopher and theologian, fought for Islam’s purity. He was laid to rest there in 944 in the Chokardiza cemetery, alongside many other well-known Islamic scientists. The cemetery’s name, “Chokardiza” refers to an army fortress that once stood here.

The 1130th anniversary of Imam al-Moturidi was widely celebrated in 2000. Chokardiza’s mausoleum has been restored and the entire area has been landscaped.

St. Doniyar Mausoleum.

The world hardly has any locations where Muslims, Christians and Jews can gather to pray. One of them is the tomb of the Prophet Daniel, also called Daniiel or Doniyar.

It is located on the outskirts of Afrasiab, which is located in the northern part of Samarkand. The mausoleum was a long, five-domed structure. The tomb's length is 18 meters.

This tomb is linked to numerous myths and theories. Some believe that the famous medieval ruler Amir Timur (Tamerlan) had given the order to deliver his remains to Samarkand. Some claim that early Christians brought the remains here.

Additionally, there are discrepancies between what is in the tomb. According to some sources, only a small amount of earth was brought from the saint’s grave. The third contradiction relates to the identity of the remains. The first was that of the prophet Daniel and the second was that of Khoja Doniyar, a close friend of Kusama ibn Abbas (Shahi Zinda).

The size of the grave is the subject of other legends. One interpretation holds that the number of holy relics grows yearly. Others counter that because the tomb is so big, nobody will be able to locate the remains with enough accuracy to steal them.

Despite this, a large number of pilgrims from various countries and religions are visiting this mausoleum despite it being far from other Samarkand attractions. Furthermore, you don’t have to be a believer to appreciate the tranquility and peace of the location.

Registan square.

This is an impressive architectural ensemble, which has grown to be a monument to oriental architecture. Each of the three buildings has a distinctive design. Samarkand’s inclusion on the UNESCO World Heritage List in 2001 was made possible by these structures, which have been preserved on city property.

The word “Registan” is a “sand location” when translated from Uzbek. Sand used to cover this central square in the past. At that time, the city’s authorities held celebrations and public executions, gathered the army going to war and gathered people in the square to announce the Khan’s orders.

In the past, the square was surrounded by numerous trade rows. Registan was where all of Samarkand’s main roads ended and it was constantly busy and loud.

Registan has always served as the hub of city social life, despite various rulers changing.

The three madrasahs on the square - Ulug'bek, Sherdor and Tillakori - are the most notable structures in the city.

Ulug'bek, a well-known mathematician and astronomer, succeeded the Temurids as the great state’s successor in 1409. He gave the order to construct the madrasah that would subsequently bear his name. It was the first building to be built on Registan square. Arabic-derived "madrasah" literally translates to “teaching and learning place”.

The madrasah’s building work came to an end in 1420. The building, which is on the western side of the square, has a rectangular exterior and a square interior with entrances to classrooms and student cells with a capacity of about 100 people overall. The building’s exquisite interior deserves special consideration. The walls’ yellowish laying, glazed bricks create lovely ornaments. Ten-pointed star patterns that represent the sky and astronomy are used to decorate the madrasah entry.

It was Samarkand’s largest institution of science and learning at that time. Philosophy, astronomy, math and theology were taught to the students in this place. A carvansaray, an Ulug'bek Khanakah and other buildings were built in addition to the madrasah.

Sherdor Madrasah.

Yalangtush Bahadur was the emir of Samarkand in 1612. He was the governor-general of the Bukhara Khan at the same time and was well-known for being a capable general.

He decided to build a second madrasah on Registan square in opposition to Ulug’bek’s structure. According to the architects’ plans, the new madrasah was to be situated on the east side of the square and be a mirror image of the existing structure on Registan.

Up until 1636, construction was ongoing and despite using modern construction techniques that were uncommon at that time, the building’s facade bears a notable resemblance to the first madrasah. The process was accelerated by the use of rather innovative techniques by the workers.

The madrasah was given its name after the ordering party when it was first built. The name was changed to Sherdor after some time. The name is derived from the depictions on the doorway: the picture of two enormous golden tigers carrying the sun and pursuing white deer was decorating the entrance. The name Sherdor is translated as “decorated with tigers”.

Tillakori Madrassah.

Yalangtush Bahadur had planned to build another building that was supposed to complete the ensemble.

Construction started in 1646. The facade was built in such a way that it appeared to close off the square to achieve the goal of maintaining the architectural goodness of all buildings.

The Tillakori madrasah was built over for more than 14 years and it was completed in 1660. This building became the largest one among the three madrasahs, which has a rich wall decoration that impresses everyone with its profusion of golden colorings.

Samarkand experienced changes in 1918.  Under Soviet law, using madrasahs as a place of worship was forbidden. As a result of weather changes, the painting decor and the majority of the building’s parts were destroyed. However, it was the Soviet authority that had issued the directive to restore the wholeness of Registan and give it the status of an important historical monument along the Great Silk Road. In order to restore every component, scientists had to collect the entire interior, exterior and smaller facade fragments from the buildings. Hundreds of restorers struggled to give the appearance we see today. To view the magnificent beauty, thousands of tourists visit the square every day. Registan is a priceless gift that we inherited from our ancestors that is the absolute appeal of eastern architecture.

Afrasiab settlement.

The ancient city of Afrasiab (VII-II centuries BC), which is situated on high hills, is at the entrance to Samarkand from the north side. The locals referred to this location as the city of Afrasiab even though there were no signs of the city. They believed in the urban legend that a city existed that was founded by the legendary king. Urban life existed there from the sixth century BC until the time of the Mongol invasion in 1220.

Samarkand, which had endured numerous conquests, was unable to resist Genghis Khan’s invasion. The city was ordered to be destroyed. People were so horrified by Genghis Khan’s act that they did not dare to attempt to settle that region once more. As they made their way back to the ruins, they stayed at the base of the hill.

During the excavations, it was discovered that the city of Afrasiab was divided into three sections: the fortress, the inner city and the surroundings. Researchers discovered residential and handicraft areas, a mosque and the ruins of the Samarkand ruler’s palace (VII-VIII centuries), where they found beautiful frescoes depicting daily life in the city.

Mausoleum of Guri Emir.

The Guri Emir, one of the most important architectural ensembles of the medieval East, was constructed in the southwest territory of Samarkand.

There was a Khanakah with a central hall and hujras on the opposite side of the mausoleum.

Amir Timur was unable to cope with the loss of Muhammad Sultan, so he gave the order to temporarily bury his beloved grandson’s remains in the darskhana, a room in the corner of a madrasah. He then started building the mausoleum that would eventually close to the ensemble from the south.

The complex courtyard was decorated with a single decorative wall that had four minarets at each of its corners and it was adorned with a magnificent entrance doorway bearing the name of the architect - Muhammad ibn Mahmud Isfahani.

The mausoleum was completed after Tamerlane passed away in the winter of 1405. Another Tamerlane grandchild, Ulug'bek, finished the building. Although Amir Timur had already built a mausoleum for himself in his born Shakhrisabz, his final resting place was Guri Emir. There are also the remains of Timur’s spiritual advisor, Mir Said Baraka, as well as his two sons, Shahrukh and Miranshah, two adored grandsons, Muhammad Sultan and Ulug'bek.

The Timurid tombs were only opened once, in 1941 and this occasion gave rise to a well-known legend connected to the WWII.

The mausoleum is a remarkable illustration of medieval architecture. The balance of its proportions is still admired by modernists.  

Consequently, Guri Emir served as a model for two well-known examples of Great Timurids’ architecture: The Taj Mahal in Agra and the Humayun Mausoleum in Delhi, which were built by The Timurids' descendants, who ruled in northern India.

The Guri Emir Mausoleum and its entrance doorway are currently undergoing restoration.

Khodja Akhrar.

Khodja Akhror is a well-known person, who had an impact on the evolution of political life as the head of the Naqshbandiya sect. In Mawaraunnahr, he succeeded in canceling harsh taxes. The bloody conflict between the rulers of Samarkand, Fergana and Tashkent was once avoided also by him.

“He is the Khodja of Khodjas, the person who knows the point of the value” the well-known poet Djami said of him. In a wonder of his holiness and toughness of spirit, people bowed before him. His advice was used for political issues and influenced one to reach spiritual goals. The Naqshbandiya sect later split into three branches, the Central Asian, Western Turkish and Indian ones.

He was buried close to Samarkand when he passed away in 1490 at the age of 86. This location almost became a sacred cemetery and a destination for many believers.

The mosque and madrasah were constructed close to Khodja Akhror’s grave in 1630 on orders from Samarkand’s ruler Nodir Divanbegi. The madrasah was built over a period of two years and quickly earned the title “the mirror of Sherdor” because of the similar exterior decoration to the Sherdor Madrasah in Registan square. The doorway featured pictures of two lions and two deer. However, a century later, Nodir Divanbegi’s madrasah had been severely damaged: the doorway had tilted forward, the majority of the decoration had fallen to the ground and the structure itself had numerous cracks.

The reconstruction of this architectural landmark was organized at the start of the twentieth century. During construction, the doorway was fixed and the decorative facade was recovered.

The madrasah, winter and summer mosques, aivan and minaret have all been rebuilt and included in the ensemble that is currently located close to Khodja Akhror’s grave. As in the past, pilgrims and people come here to relax and spend time alone in this holy location.

The observatory of Ulug’bek.

One of the most notable historical sites in Samarkand is the observatory, which Ulug’bek built in 1428 or 1429.

Babur described it as a three-story, round building with a 46-meter diameter and a height of 30 meters, covered with headings. A large instrument for observing the Moon, Sun and other stars was set up in the main hall.

Even though they were made with their unassisted eyes and without the aid of any optical equipment, the Samarkand astronomers’ observations are astonishingly accurate. Coordinates for 1018 stars are contained in astronomical tables. In modern times, the value of his catalog has not diminished. The calculation for the length of a star year, according to Ulug’bek’s calculations was done with amazing exactness. According to current data, there was the misstep only lasts for a few seconds.

Archaeologist Vyatkin discovered the first document mentioning the observatory’s location only in 1908. Unfortunately, only the underground portion of the sextant and the foundation of the building were preserved. Scientists created a model of the observatory using documents they found.

Shakhi Zinda

The Shakhi Zinda complex, one of Samarkand’s most mysterious and distinctive architectural landmarks, is not far from the Bibi Khanum mosque. Shakhi Zinda is made up of eleven mausoleums that were constructed one after another between the 14th and 15th centuries. Furthermore, it is known as a “Street cemetery”.

The royal and aristocratic are buried in Shakhi Zinda. The grave of Kusam ibn Abbas, the Prophet Muhammad’s cousin, appears to be the main mausoleum from which the graveyard arises. The complex was known as “Shakhi Zinda” which translates to “The Living King” in Persian. He was one of those who spread Islamic philosophy in that area. Later, the complex developed into a significant site for religious pilgrimage that was held in high esteem.

According to a legend, Kusam ibn Abbas arrived in Samarkand in 640 to lecture, lived there for 13 years. Also, there is a mythical healing power associated with the water source at the grave.

Shakhi Zinda complex’s mausoleums all come together to form a single structure. They are all square structures with domes, each with a door highlighting the entrance.

In the main entrance to the Shakhi Zinda written: “This magnificent building created by Abdulazizhan - son Ulugbek Guraganiy, son of Shahrukh, son of Amir Timur Guraganiy in 838” (1434/35 AD). You will reach an open gallery after climbing 36 steps. The mausoleum of Tamerlane’s ancestors is located on the left and right sides. After the gallery concludes, on the right, an old carved door that opens to the main sanctum of the Shakhi Zinda ensemble (the grave of Kusam ibn Abbas)

Siab Bazaar.

A unique location where you can experience the vibrant energy of the ancient city. Siab Bazaar is one of the oldest and most fascinating places to visit in Samarkand.

The great mosque of Bibi-Khanim is just a short walk from the Siab, which is in a suitable location. Near the bazaar, you can find the Hazrat Khizir Mosque, another notable location.

The main entrance is constructed as a tall, three-fold arch. The bazaar’s trading rows are covered by tents that shield it from the sun, wind and rain.

The bazaar hardly ever sleeps. There, buying and selling begin before dawn and end in the last hours of the night.

Depending on the different types of goods, trading rows are conditionally divided. According to local sellers, the dried fruits, sweets and nuts in Siab are so delicious that people from far cities travel there to get some. Spices of all varieties, even the rare ones, can be found in great quantity at the bazaar. In addition to edible goods, you can purchase items from provincial artists and masters.

Samarkand bread is a unique variety of regional flour products and bread row needs special attention. The Siab offers more than 17 different varieties of bread.

What would an oriental market be without tasting and haggling? There, just like in any other bazaar, merchants will insist that you taste the product before buying it. Before making a purchase, every buyer may bargain with the seller. The issue is not price lowering, but rather a habit that locals have developed since childhood. A person with talent will succeed in the end.

After exploring this bazaar, you’ll be able to experience the mystery of Samarkand and gain a better understanding of this ancient city along the Great Silk Road. A piece of the oriental atmosphere will accompany you forever, along with natural fruits and hot bread.