Hot air balloon Dubai early experience

Hot air balloon Dubai early experience

Hot air balloon Dubai Margham

Hot air balloon Dubai early experience is a phrase that sounds like a marketing slogan, but for me it's a memory made of cold air, quiet courage, and a sunrise that felt like it was being painted just for us. It began in the dark, the kind of hour you only see when you have a plane to catch or a promise to keep. Dubai was still asleep when the van slipped past glass towers and out toward the desert, where the city's edges fade into wide, amber uncertainty. I tucked my hands into my sleeves and wondered why I had volunteered to meet the morning before the morning met me.


At the launch site, the desert greeted us with a breath colder than I expected. The sand was cool and firm; my shoes sank just enough to remind me I was far from asphalt. Crews were already at work, unfurling giant swaths of fabric that looked dull in the dim light. Hot air balloon Dubai Margham Propane hissed, a sleepy dragon exhaling, and then the burners lit with a punch of heat. Hot air balloon Dubai peaceful ascent The balloon canopy-blue and red and yellow-shuddered and billowed, rising from the ground like a creature shaking itself awake. The silence that had blanketed us broke into low murmurs and the crisp snap of nylon. I was equal parts nervous and awed, feeling the way you do before a roller coaster climbs its first hill, except there was no metal track here-only a wicker basket and a lot of sky.


Climbing in was more breakdance than ballet, an awkward swing of legs and elbows, and then we were all shoulder to shoulder, strangers pressed into camaraderie by the simple fact that there was nowhere else to go. The pilot-a man who looked like he trusted the sky as much as his instruments-grinned at us, tossed a joke into the chill air, and let the burners roar. With a softness that surprised me, the ground loosened its hold. We were rising. There was no lurch, no stomach-flip. The desert simply stepped away.


Up there, the air thinned into a kind of sacred hush. Dubai stretched behind us as a silhouette, the line of towers a jagged heartbeat on the horizon. Ahead, the dunes rolled like an ocean made of gold. Even before the sun broke, the sand had moods-bluish in the hollows, charcoal along the crests. As the first light spilled over the Hajar Mountains, the colors changed in real time, peach and rose and honey sliding across ripples, each dune suddenly wearing a shadow like a scarf. The pilot pulsed the flames, and the sound was the only human punctuation in a sentence otherwise written by wind.


I hadn't expected the scale. From the ground, the desert feels big; from the basket, it feels infinite. We drifted over camel tracks stitched into the sand, over a lonely shrub throwing a long, ink-dark line, over a sudden flash of movement-maybe a gazelle startled by our passing shadow. The city, that fever dream of glass and ambition, became small, a precise geometry set against the soft geology of time. The Burj Khalifa, even from far away, still raised a finger to the morning, as if to remind us who calls this place a stage.


People in the basket were quiet at first, maybe out of respect, maybe because wonder loves silence. Then the whispers came. A couple from Germany pointing out the way the dunes seemed to breathe. A teenager counting the other balloons rising like confetti in the distance. Hot air balloon Dubai dawn experience . A woman next to me clutching her scarf, laughing a little at her own fear, then laughing more because it had already turned into delight. I caught myself thinking in metaphors, a bad habit when the real thing is better than any comparison. Still, it was hard not to reach for words as the sun lifted a reluctant shoulder over the mountains and smeared light across everything we could see.


Time became elastic. Ten minutes felt like a lifetime, and an hour felt like ten minutes. The pilot dipped us low enough to skim the sand with our eyes, then climbed until the dunes were a relief map, then drifted laterally as if the world had tilted to offer us a new view. The heat from the burners would touch my cheeks, and then the altitude would cool it right off. I breathed deeper than I had in months and wondered if I had been carrying worry around like a backpack and only just now set it down.


Landing approached with the same measured calm as liftoff. We gathered our knees, braced as instructed, and bumped across the sand, a playful skid that left us grinning. The crew appeared as if conjured, steady hands on ropes, voices sure and unhurried. Hot air balloon Dubai floating experience Back on the ground, the landscape felt different because I had seen it from a height. Ordinary steps became deliberate. My feet remembered gravity, but my head was still aloft.


There was tea after, sweet and hot, the cup warm against my palms. Someone handed out little certificates-a charming nod to the fact that the sky had stamped us with something we couldn't frame. A falconer showed us a bird whose eyes held all the rough wisdom of the desert. Breakfast tasted like reward: dates and flatbread, eggs kissed by spice, coffee that cut through the remaining fog of so-early-it's-late.


On the drive back, the city woke up ahead of us, traffic stitching itself along familiar seams. I checked the photos on my phone, but they looked like the understudies to what I'd just seen. The best parts don't fit on a screen anyway: the sound of the burner, the way the sun made a promise and then kept it, the quiet moment when everyone in that basket was, for once, looking in the same direction.


If Dubai is often about “more”-higher, faster, shinier-the hot air balloon at dawn is about “less.” Less noise. Less rush. Less certainty about where the wind will take you. In that subtraction, something generous appears. You start the day without stairs or elevators or schedules. You let go, you rise, you look, you land. It is simple. It is enough. And long after my shoes emptied the last grains of sand, the feeling stayed: that the desert had invited me up to watch it breathe, and I had said yes.

Cappadocia
Ancient region of Central Anatolia Region, Turkey
Clockwise from top: Ortahisar Castle, View of Uçhisar Castle, Mount Erciyes, Rose Valley, Ihlara Valley, Göreme Open Air Museum, Aerial view over Cappadocia
Cappadocia among the classical regions of Anatolia (Asia Minor)
Cappadocia among the classical regions of Anatolia (Asia Minor)
Persian satrapy Katpatuka
Roman province Cappadocia
Göreme National Park and the Rock Sites of Cappadocia
UNESCO World Heritage Site
Map
Interactive map of Göreme National Park and the Rock Sites of Cappadocia
Includes Göreme National Park, Kaymakli Underground City, Derinkuyu underground city
Criteria Cultural: i, iii, v; Natural: vii
Reference 357
Inscription 1985 (9th Session)
Area 9,883.81 ha

Cappadocia (/kæpəˈdʃəˌ -ˈdkiə/; Turkish: Kapadokya, from Greek: Καππαδοκία) is a historical region in Central Anatolia region, Turkey. It is largely in the provinces of Nevşehir, Kayseri, Aksaray, Kırşehir, Sivas and Niğde. Today, the touristic Cappadocia Region is located in Nevşehir province.

According to Herodotus, in the time of the Ionian Revolt (499 BC), the Cappadocians were reported as occupying a region from the Taurus Mountains to the vicinity of the Euxine (Black Sea).[1] Cappadocia, in this sense, was bounded in the south by the chain of mountains that separate it from Cilicia, to the east by the upper Euphrates, to the north by the Pontus, and to the west by Lycaonia and eastern Galatia.[2]

The name, traditionally used in Christian sources throughout history, continues in use as an international tourism concept to define a region of exceptional natural wonders, in particular characterized by fairy chimneys,[3] in addition to its religious heritage of being a centre of early Christian learning, evidenced by hundreds of churches and monasteries (such as those of Göreme and Ihlara), as well as underground cities that were dug to offer protection during periods of persecution.[4][5]

Etymology

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The facade of an ancient church called Açık Saray, literally meaning "Open Palace", carved into the valley walls in Gülşehir, Cappadocia.

The earliest record of the name of Cappadocia (/kæpəˈdʃəˌ -ˈdkiə/; Turkish: Kapadokya; Ancient Greek: Καππαδοκία, romanized: Kappadokía, Classical Syriac: ܩܦܘܕܩܝܐ, romanized: Kəp̄uḏoqyā, from Old Persian: 𐎣𐎫𐎱𐎬𐎢𐎣 Katpatuka; Hittite: 𒅗𒋫𒁉𒁕, romanized: Katapeda; Armenian: Կապադովկիա,, romanized: Kapadovkia) dates from the late sixth century BC, when it appears in the trilingual inscriptions of two early Achaemenid emperors, Darius the Great and Xerxes I, as one of the countries (Old Persian dahyu-). In these lists of countries, the Old Persian name is Katpatuka. It was proposed that Kat-patuka came from the Luwian language, meaning "Low Country".[6]

Subsequent research suggests that the adverb katta meaning 'down, below' is exclusively Hittite, while its Luwian equivalent is zanta.[7] Therefore, the recent modification of this proposal operates with the Hittite katta peda-, literally "place below" as a starting point for the development of the toponym Cappadocia.[8]

The earlier derivation from Iranian Hu-apa-dahyu 'Land of good horses' can hardly be reconciled with the phonetic shape of Kat-patuka. Several other etymologies have also been offered in the past.[9]

Herodotus wrote that the name of the Cappadocians was applied to them by the Persians, while they were termed by the Greeks "White Syrians" (Leucosyri),[10] who were most probably descendants of the Hittites.[11] One of the Cappadocian tribes he mentions is the Moschoi, associated by Flavius Josephus with the biblical figure Meshech, son of Japheth: "and the Mosocheni were founded by Mosoch; now they are Cappadocians". AotJ I:6.[citation needed]

A fresco of Christ Pantocrator on the ceiling of Karanlık Kilise Churches of Göreme.

Cappadocia appears in the biblical account given in the book of Acts 2:9. The Cappadocians were named as one group (among "Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia")[12] hearing the Gospel account from Galileans in their own language on the day of Pentecost shortly after the resurrection of Jesus Christ. Acts 2:5 states "Now there were staying in Jerusalem God-fearing Jews from every nation under heaven," seeming to suggest that some of the Cappadocians were Jews, or part of the diaspora of Jews present in Jerusalem at the time.[12]

The region is mentioned in the Jewish Mishnah, in Ketubot 13:11, and in several places in the Talmud, including Yevamot 121a, Hullin 47b.[13]

Under the later kings of the Persian Empire, the Cappadocians were divided into two satrapies, or governments, with one comprising the central and inland portion, to which the name of Cappadocia continued to be applied by Greek geographers, while the other was called Pontus. This division had already come about before the time of Xenophon. As after the fall of the Persian government the two provinces continued to be separate, the distinction was perpetuated, and the name Cappadocia came to be restricted to the inland province (sometimes called Great Cappadocia), which alone will be the focus of this article.[14]

The kingdom of Cappadocia still existed in the time of Strabo (c. 64 BC – c. AD 24) as a nominally independent state. Cilicia was the name given to the district in which Caesarea, the capital of the whole country, was situated. The only two cities of Cappadocia considered by Strabo to deserve that appellation were Caesarea (originally known as Mazaca) and Tyana, not far from the foot of the Taurus.[15]

Geography and climate

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Fairy chimneys in Uçhisar, Cappadocia.

Cappadocia lies in central Anatolia, in the heartland of what is now Turkey. The relief consists of a high plateau over 1,000 m in altitude that is pierced by volcanic peaks, with Mount Erciyes (ancient Argaeus) near Kayseri (ancient Caesarea) being the tallest at 3,916 m. The boundaries of historical Cappadocia are vague, particularly towards the west.[16]

To the south, the Taurus Mountains form the boundary with Cilicia and separate Cappadocia from the Mediterranean Sea. To the west, Cappadocia is bounded by the historical regions of Lycaonia to the southwest, and Galatia to the northwest. Due to its inland location and high altitude, Cappadocia has a markedly continental climate, with hot dry summers and cold snowy winters.[17] Rainfall is sparse and the region is largely semi-arid.[citation needed]

Cappadocia contained the source of the Sarus and Pyramus rivers, and the middle course of the Halys river, and the tributary of the Euphrates, later called Tokhma Su. As no one of these rivers was navigable or served to fertilize the lands along its course, none has much importance in the history of the province.[15]

Geology

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Ignimbrites of Miocene age are present within the area. The distinctive landscape of Cappadocia was formed through the erosion of thick volcanic deposits created by ancient eruptions of Mount Erciyes, Mount Hasan, and Göllüdağ. Over millions of years, wind and water erosion shaped these soft volcanic rocks into the region’s characteristic fairy chimneys and rock formations.

Prominent rock formations such as Ortahisar and Uçhisar are composed of harder volcanic rock layers, which were more resistant to erosion than the surrounding softer deposits. As a result, these formations remained elevated over time and were later adapted for the construction of rock-cut castles and settlements.

IUGS geological heritage site

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In respect of the 'voluminous eruption deposits in a fluvio-lacustrine sequence with 'fairy-chimney' development produced by uplift and erosion', the International Union of Geological Sciences (IUGS) included 'The Miocene Cappadocian ignimbrites sequence' in its assemblage of 100 'geological heritage sites' around the world in a listing published in October 2022. The organisation defines an IUGS Geological Heritage Site as 'a key place with geological elements and/or processes of international scientific relevance, used as a reference, and/or with a substantial contribution to the development of geological sciences through history.'[18]

History

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Ancient history

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Achaemenid Cappadocia
A Cappadocian soldier of the Achaemenid army, circa 470 BC. Xerxes I tomb relief.
The location of Achaemenid Cappadocia.[19]

Cappadocia was known as Hatti in the late Bronze Age, and was the homeland of the Hittite power centred at Hattusa. After the fall of the Hittite Empire, with the decline of the Syro-Cappadocians (Mushki) after their defeat by the Lydian king Croesus in the 6th century BC, Cappadocia was ruled by a sort of feudal aristocracy, dwelling in strong castles and keeping the peasants in a servile condition, which later made them apt to foreign slavery. It was included in the third Persian satrapy in the division established by Darius but continued to be governed by rulers of its own, none apparently supreme over the whole country and all more or less tributaries of the Great King.[15][20]

Kingdom of Cappadocia

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After ending the Persian Empire, Alexander the Great tried to rule the area through one of his military commanders. But Ariarathes, previously satrap of the region, declared himself king of the Cappadocians. As Ariarathes I (332–322 BC), he was a successful ruler, and he extended the borders of the Cappadocian Kingdom as far as to the Black Sea. The kingdom of Cappadocia lived in peace until the death of Alexander.[15]

The previous empire was then divided into many parts, and Cappadocia fell to Eumenes. His claims were made good in 322 BC by the regent Perdiccas, who crucified Ariarathes; but in the dissensions which brought about Eumenes's death, Ariarathes II, the adopted son of Ariarathes I, recovered his inheritance and left it to a line of successors, who mostly bore the name of the founder of the dynasty.[15]

Persian colonists in the Cappadocian kingdom, cut off from their co-religionists in Iran proper, continued to practice Zoroastrianism. Strabo, observing them in the first century BC, records (XV.3.15) that these "fire kindlers" possessed many "holy places of the Persian Gods", as well as fire temples.[21]

Strabo relates, were "noteworthy enclosures; and in their midst there is an altar, on which there is a large quantity of ashes and where the magi keep the fire ever burning."[21] According to Strabo, who wrote during the time of Augustus (r. 27 BC – AD 14), almost three hundred years after the fall of the Achaemenid Persian Empire, there remained only traces of Persians in western Asia Minor; however, he considered Cappadocia "almost a living part of Persia".[22]

Under Ariarathes IV, Cappadocia came into relations with Rome, first as a foe espousing the cause of Antiochus the Great, then as an ally against Perseus of Macedon. The kings henceforward threw in their lot with the Republic as against the Seleucids, to whom they had been from time to time tributary. Ariarathes V marched with the Roman proconsul Publius Licinius Crassus Dives Mucianus against Aristonicus, a claimant to the throne of Pergamon, and their forces were annihilated (130 BC). The imbroglio which followed his death ultimately led to interference by the rising power of Pontus and the intrigues and wars which ended in the failure of the dynasty.[15][23]

Roman and early Christian period

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The ancient city of Tyana, Cappadocia
King Orophernes of Cappadocia.

The Cappadocians, supported by Rome against Mithridates VI of Pontus, elected a native lord, Ariobarzanes, to succeed (93 BC). In the same year, Armenian troops under Tigranes the Great entered Cappadocia, dethroned king Ariobarzanes and crowned Gordios as the new client-king of Cappadocia, creating a buffer zone against the encroaching Romans. When Rome deposed the Pontic and Armenian kings, the rule of Ariobarzanes was established (63 BC).[24]

In Caesar's civil war, Cappadocia was first for Pompey, then for Caesar, then for Antony, and finally, Octavian. The Ariobarzanes dynasty came to an end, a Cappadocian nobleman Archelaus was given the throne, by favour first of Antony and then of Octavian, and maintained tributary independence until AD 17, when the emperor Tiberius, whom he had angered, summoned him to Rome and reduced Cappadocia to a Roman province.[24]

In 70 AD, Vespasian joined Armenia Minor to Cappadocia, and made the combined province a frontier bulwark. It remained, under various provincial redistributions, part of the Eastern Empire for centuries.[25] In 314, Cappadocia was the largest province of the Roman Empire, and was part of the Diocese of Pontus.[26] In 371, the western part of the Cappadocia province was divided into Cappadocia Prima, with its capital at Caesarea (modern-day Kayseri); and Cappadocia Secunda, with its capital at Tyana.[26]

By 386, the region to the east of Caesarea had become part of Armenia Secunda, while the northeast had become part of Armenia Prima.[26] Cappadocia largely consisted of major estates, owned by the Roman emperors or wealthy local families.[26] The Cappadocian provinces became more important in the latter part of the 4th century, as the Romans were involved with the Sasanian Empire over control of Mesopotamia and "Armenia beyond the Euphrates".[26]

Cappadocia, now well into the Roman era, still retained a significant Iranian character; Stephen Mitchell notes that "many inhabitants of Cappadocia were of Persian descent and Iranian fire worship is attested as late as 465"[26] and the area also contained a sizeable Armenian population since antiquity.[27] For most of the Byzantine era it remained relatively undisturbed by the conflicts in the area with the Sasanian Empire, but the Persian Wars of the 610s and 620s placed Cappadocia on the frontline for the first time since the first century.[28]

The exact date of arrival of Christianity in uncertain, but latest from the third century it was firmly established in society and the Church was fully developed.[29] The Cappadocian Fathers of the 4th century were integral to much of early Christian philosophy. It produced, among other people, John of Cappadocia, Patriarch of Constantinople from 517 to 520, and Macrina, an early champion of women's monasticism.[30] The region suffered famine in 368 described as "the most severe ever remembered" by Gregory of Nazianzus:

An early Christian hermitage in Cappadocia

The city was in distress and there was no source of assistance [...] The hardest part of all such distress is the insensibility and insatiability of those who possess supplies [...] Such are the buyers and sellers of corn [...] by his word and advice [Basil's] open the stores of those who possessed them, and so, according to the Scripture, dealt food to the hungry and satisfied the poor with bread [...] He gathered together the victims of the famine [...] and obtaining contributions of all sorts of food which can relieve famine, set before them basins of soup and such meat as was found preserved among us, on which the poor live [...] Such was our young furnisher of corn, and second Joseph [...] [But unlike Joseph, Basil's] services were gratuitous and his succour of the famine gained no profit, having only one object, to win kindly feelings by kindly treatment, and to gain by his rations of corn the heavenly blessings.[31]

This is similar to another account by Gregory of Nyssa that Basil "ungrudgingly spent upon the poor his patrimony even before he was a priest, and most of all in the time of the famine, during which [Basil] was a ruler of the Church, though still a priest in the rank of presbyters; and afterwards did not hoard even what remained to him".[31] Basil also famously constructed near Caeserea the Basileias, a vast complex with hospices for sick, churches, quarters for travellers and facilities for doctors and nurses.[32]

Byzantine periods

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A ceiling fresco in Daniel Pantonassa Church, Ihlara Valley.

The Arrival of Muslim Arab armies in the mid-seventh century resulted in the breakdown of civil and military order of the Eastern provinces and a colossal displacement of population.[28] Cappdocia became a border region of the Byzantine Empire, frequently raided by the Caliphate. From the 7th century, Cappadocia was divided between the Anatolic and Armeniac themes.[28] The frontier zone between Caeserea (Kayseri) and Melitene became a no-man's land, in which the akritai and ghazis fought each other and which is remembered in the epic Digenes Akritas.[33] The warfare, consisting of the yearly razzias as well as major campaigns took a heavy toll on the cities and villages, especially on the favourite Arab lines of march.[34]

Between the 7th and 10th century, Cappadocia was a border region of the Byzantine Empire

Cappadocia contains several underground cities (see Kaymaklı Underground City), many of which were dug by Christians to provide protection during the Arab raids and periods of persecution.[5] The underground cities have vast defence networks of traps throughout their many levels. These traps are very creative, including such devices as large round stones to block doors and holes in the ceiling through which the defenders may drop spears.

Throughout the Dark Ages to the Middle Byzantine period, Armenians immigrated in significant numbers into Cappadocia, partly due to imperial policies.[27] The Arab historian Abu Al Faraj asserts the following about Armenian settlers in Sebasteia, during the 10th century:

They [the Armenians] were assigned the Sebaste (now Siwas) district of Cappadocia. Their number grew to such an extent that they became valuable auxiliaries to the imperial armies. They were employed to garrison the fortresses reconquered from the Arabs (probably Membedj, Dolouk, etc.). They formed excellent infantry for the armies of Basileus in all wars, constantly fighting with courage and success alongside the Romans.[35]

As a result of the Byzantine military campaigns and the Seljuk invasion of Armenia, the Armenians spread into Cappadocia and eastward from Cilicia into the mountainous areas of northern Syria and Mesopotamia, and the Armenian Kingdom of Cilicia was eventually formed. This immigration was increased further after the decline of the local imperial power and the establishment of the Crusader States following the Fourth Crusade. To the crusaders, Cappadocia was terra Hermeniorum, the land of the Armenians, due to the large number of Armenians settled there.[36]

In the 9th–11th centuries, the region comprised the themes of Charsianon with its capital at the eponymous city and Cappadocia, which had first its capital in Nyssa and then at Koron, after Nyssa had been sacked by the Arabs in 838.[37] By the mid-tenth century, the region was again reorganised as much of the no-men's land was resettled, especially around the area of Larissa, Tzamandos, and Lykandos.[37] After the Byzantine reconquests in the East finished, Cappadocia was again removed from the frontier and an increasingly demilitarised region in the eleventh century.[38]

Frescos inside Tokali Kilise, "Church of the Buckle".

Turkish Cappadocia

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Following the Battle of Manzikert in 1071, Turkish clans under the leadership of the Seljuks began settling in Anatolia. With the rise of Turkish power in Anatolia, Cappadocia slowly became a tributary to the Turkish states that were established to the east and to the west; some of the native population converted to Islam[39] with the rest forming the remaining Cappadocian Greek population.

By the end of the early 12th century, Anatolian Seljuks had established their sole dominance over the region. With the decline and the fall of the Konya-based Seljuks in the second half of the 13th century, they were gradually replaced by successive Turkic ruled states: the Karaman-based Beylik of Karaman and then the Ottoman Empire. Cappadocia remained part of the Ottoman Empire until 1922, when it became part of the modern state of Turkey.[citation needed]

In the early 18th century, a fundamental change occurred in between when a new urban center, Nevşehir, was founded by a grand vizier who was a native of the locality (Nevşehirli Damat İbrahim Pasha), to serve as regional capital, a role the city continues to assume to this day. In the meantime many former Cappadocians had shifted to a Turkish dialect (written in Greek alphabet, Karamanlıca).

Where the Greek language was maintained (Sille, villages near Kayseri, Pharasa town and other nearby villages), it became heavily influenced by the surrounding Turkish. This dialect of Eastern Roman Greek is known as Cappadocian Greek. Following the foundation of Turkey in 1922, those who still identified with this pre-Islamic culture of Cappadocia were required to leave, so this language is now only spoken by a handful of their descendants, most now located in modern Greece.[citation needed]

Church

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Cappadocia Church (Turkish: Kapadokya Kilisesi) is a Christian church and local congregation in Avanos, a town in Nevşehir Province in Cappadocia.[40][41][42][43][44] The church holds Turkish-language worship services within a Protestant theological framework, according to its own statements.[45] Several online travel and business directories list it as one of the places of worship and visitation in Avanos.[42][43][44]

Modern tourism

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Cappadocia is famous for traditional cave hotels.

The area is a popular tourist destination, as it has many areas with unique geological, historic, cultural, and religious features. Touristic Cappadocia includes four cities: Nevşehir, Kayseri, Aksaray and Niğde.[citation needed]

The region is located southwest of the major city Kayseri, which has airline and railway service to Ankara and Istanbul and other cities.[citation needed]

The most important towns and destinations in Cappadocia are Ortahisar, Ürgüp, Göreme, Love Valley, Ihlara Valley, Selime, Güzelyurt, Uçhisar, Avanos and Zelve.[citation needed] Cappadocia is served by Nevşehir Kapadokya Airport (NAV), which functions as the region’s primary airport. According to the Republic of Türkiye Directorate General of State Airports Authority (DHMİ), recent infrastructure and capacity expansion projects have increased the airport’s annual passenger capacity to nearly 2 million, a level considered sufficient for the region’s current tourism demand.[46]

Sedimentary rocks formed in lakes and streams and ignimbrite deposits that erupted from ancient volcanoes approximately nine to three million years ago, during the late Miocene to Pliocene epochs, underlie the Cappadocia region. The rocks of Cappadocia near Göreme eroded into hundreds of spectacular pillars and minaret-like forms. People of the villages at the heart of the Cappadocia region carved out houses, churches and monasteries from the soft rocks of volcanic deposits.[47]

Göreme became a Christian monastic centre in 300–1200 AD. The Yusuf Koç, Ortahane, Durmus Kadir and Bezirhane churches in Göreme, and houses and churches carved into rocks in the Uzundere, Bağıldere and Zemi Valleys, all evidence Cappadocia as a centre of early Christian learning and are thus a place of pilgrimage. The Göreme Open Air Museum is the most visited site of the Christian monastic communities in Cappadocia (see Churches of Göreme and Churches of the Ihlara Valley) and is one of the most famous sites in central Turkey. The complex contains more than 30 carved-from-rock churches and chapels, some having superb frescoes inside, dating from the ninth century to the eleventh century.[48]

The three main castles in Cappadocia are Uçhisar Castle, Ortahisar Castle, and Ürgüp Kadıkalesi (Temenni Tepe). Among the most visited underground cities are Derinkuyu, Kaymakli, Gaziemir and Ozkonak. The best historic mansions and cave houses for tourist stays are in Ürgüp, Göreme, Güzelyurt and Uçhisar.[citation needed]

Hot-air ballooning is especially popular in Cappadocia, particularly around Göreme, offering sunrise flights over the region's fairy chimneys and valleys.[49]

Trekking is practised in Ihlara Valley, Monastery Valley (Güzelyurt), Ürgüp and Göreme.[citation needed]

Hot air balloons

Mesothelioma

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In 1975, a study of three small villages in central Cappadocia—Tuzköy, Karain and Sarıhıdır—found that mesothelioma was causing 50% of all deaths. Initially, this was attributed to erionite, a zeolite mineral with similar properties to asbestos, but detailed epidemiological investigation demonstrated that the substance causes the disease mostly in families with a genetic predisposition to mineral fiber carcinogenesis. The studies are being extended to other parts of the region.[50][51]

Media

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A video showing all the different landscapes and terrain of Göreme and Cappadocia

The area was featured in several films due to its topography. The 1983 Italian/French/Turkish film Yor, the Hunter from the Future and 1985's Land of Doom were filmed in Cappadocia. The region was used for the 1989 science fiction film Slipstream to depict a cult of wind worshippers. In 2010 and early 2011, the film Ghost Rider: Spirit of Vengeance was filmed in the Cappadocia region.[52]

Autechre's second album, Amber, features a photo of this region's fairy mountains as the cover art,[53] being their only album whose cover isn't computer-generated.[citation needed]

Cappadocia's winter landscapes and broad panoramas are prominent in the 2014 film Winter Sleep (Turkish: Kış Uykusu), directed by Nuri Bilge Ceylan, which won the Palme d'Or at the 2014 Cannes Film Festival.[54]

The 2011 video game Assassin's Creed Revelations features the city as a major location, where the protagonist Ezio Auditore travels to in a bid to stop the Byzantine Templars and their operations, kill Manuel Palaiologos and recover the final Masyaf key.

Sports

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Since 2012, a multiday track running ultramarathon of desert concept, called Runfire Cappadocia Ultramarathon, is held annually in July. The race tours 244 km (152 mi) in six days through several places across Cappadocia reaching out to Lake Tuz.[55] In September 2016, for the first time, the Turkish Presidential Bike Tour took place in Cappadocia, with more than 300 cyclists from around the globe participating.[56]

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See also

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  • Amaseia
  • Ancient regions of Anatolia
  • Cappadocian Fathers
  • Cappadocia under the Achaemenids
  • Kandovan, Iran
  • Gondrani, Pakistan
  • Khndzoresk, Armenia
  • Syunik (historical province)
  • List of colossal sculpture in situ
  • List of traditional Greek place names
  • Mokissos
  • Tourism in Turkey

References

[edit]
  1. ^ [Herodotus, The Histories, Book 5, Chapter 49]
  2. ^ Van Dam, R. Kingdom of Snow: Roman rule and Greek culture in Cappadocia. Philadelphia: University of Pennsylvania Press, 2002, p.13. [1]
  3. ^ Demir, Ömer (1997). Cappadocia: Cradle of History. 16: Azim Matbaacılık. p. 15. History, nature and mankind have created many important wonders in Cappadocia: 1- The unique natural landscape, include fairy chimneys, rock formations and valleys. 2- The rock-hewn churches decorated with frescoes from the 6th-12th C of scenes from the Bible, especially the lives of Jesus, Mother Mary and saints. 3- The underground settlements many consider to by the 8th wonder of the ancient world.cite book: CS1 maint: location (link)
  4. ^ Demir, Ömer (1997). Cappadocia: Cradle of History. 16: Azim Matbaacılık. pp. 11–15, 70.cite book: CS1 maint: location (link)
  5. ^ a b Demir, Ömer (1997). Cappadocia: Cradle of History. 16: Azim Matbaacılık. p. 70. However, the longest working and living period was the century when underground cities in Cappadocia were dug by Christians who could not bear Arabic and Sassanid threat after Capadocia was conquered … It is clearly visible in some underground cities in Cappadocia that the rooms located near the entrance are profoundly different from those that are inside. Saratli and Özlüce underground cities are given as an example regarding these differences.cite book: CS1 maint: location (link)
  6. ^ Coindoz M. Archeologia / Préhistoire et archéologie, n°241, 1988, pp. 48–59
  7. ^ Petra Goedegebuure, "The Luwian Adverbs zanta 'down' and *ānni 'with, for, against'", Acts of the VIIIth International Congress of Hittitology, A. Süel (ed.), Ankara 2008, pp. 299–319.
  8. ^ Yakubovich, Ilya (2014). Kozuh, M. (ed.). "From Lower Land to Cappadocia". Extraction and Control: Studies in Honor of Matthew W. Stolper. Chicago: Oriental Institute: 347–52.
  9. ^ See R. Schmitt, "Kappadoker", in Reallexikon der Assyriologie und Vorderasiatischen Archäologie, vol. 5 (Berlin: Walter de Gruyter, 1980), p. 399, and L. Summerer, "Amisos – eine Griechische Polis im Land der Leukosyrer", in: M. Faudot et al. (eds.), Pont-Euxin et polis. Actes du Xe Symposium de Vani (2005), 129–66 [135] According to an older theory (W. Ruge, "Kappadokia", in A.F. Pauly – G. Wissowa, Realencyclopädie der classischen Altertumswissenschaft, vol. 10 (Stuttgart: Alfred Druckenmüller, 1919), col. 1911), the name derives from Old Persian and means either "land of the Ducha/Tucha" or "land of the beautiful horses". It has also been proposed that Katpatuka is a Persianized form of the Hittite name for Cilicia, Kizzuwatna, or that it is otherwise of Hittite or Luwian origin (by Tischler and Del Monte, mentioned in Schmitt (1980)). According to A. Room, Placenames of the World (London: MacFarland and Company, 1997), the name is a combination of Assyrian katpa "side" (cf. Heb katef) and a chief or ancestor's name, Tuka.
  10. ^ Bunbury & Hogarth 1911, p. 286.
  11. ^ Janse, Mark (2009). "The resurrection of Cappadocian (Asia Minor Greek)". ΑΩ International.
  12. ^ a b "Acts 2 NIV". biblehub.com. Retrieved 2022-11-02.
  13. ^ "Chullin 47b:5".
  14. ^ Bunbury & Hogarth 1911, pp. 286–287.
  15. ^ a b c d e f Bunbury & Hogarth 1911, p. 287.
  16. ^ Van Dam, R. Kingdom of Snow: Roman rule and Greek culture in Cappadocia. Philadelphia: University of Pennsylvania Press, 2002, p.14. [2]
  17. ^ Van Dam, R. Kingdom of Snow: Roman rule and Greek culture in Cappadocia. Philadelphia: University of Pennsylvania Press, 2002, p.14. [3]
  18. ^ "The First 100 IUGS Geological Heritage Sites" (PDF). IUGS International Commission on Geoheritage. IUGS. Retrieved 13 November 2022.
  19. ^ Map of the Achaemenid Empire
  20. ^ Evelpidou, Niki; Figueiredo, Tomás; Mauro, Francesco; Tecim, Vahap; Vassilopoulos, Andreas (2010-01-19). Natural Heritage from East to West: Case studies from 6 EU countries. Springer. ISBN 9783642015779.
  21. ^ a b Mary Boyce. Zoroastrians: Their Religious Beliefs and Practices Psychology Press, 2001 ISBN 978-0415239028 p. 85
  22. ^ Raditsa 1983, p. 107.
  23. ^ The coinage of Cappadocian kings was quite extensive and produced by highest standards of the time. See Asia Minor Coins – regal Cappadocian coins
  24. ^ a b Bunbury & Hogarth 1911, pp. 287–288.
  25. ^ Bunbury & Hogarth 1911, p. 288.
  26. ^ a b c d e f Mitchell 2018, p. 290.
  27. ^ a b Cooper & Decker 2012, p. 43.
  28. ^ a b c Cooper & Decker 2012, p. 21.
  29. ^ Cooper & Decker 2012, p. 139.
  30. ^ Cooper & Decker 2012, p. 184.
  31. ^ a b The Hungry are Dying: Beggars and Bishops in Roman Cappadocia by Susan R. Holman
  32. ^ Cooper & Decker 2012, pp. 30, 161.
  33. ^ Cooper & Decker 2012, pp. 24–25, 43.
  34. ^ Cooper & Decker 2012, p. 23.
  35. ^ Schlumberger, Gustave Léon (1890). Un empereur byzantin au dixième siècle, Nicéphore Phocas. Paris: Firmin-Didot. pp. 250–251.
  36. ^ MacEvitt, Christopher (2008). The Crusades and the Christian World of the East: Rough Tolerance. Philadelphia: University of Pennsylvania Press. p. 56. ISBN 9780812240504.
  37. ^ a b Cooper & Decker 2012, p. 22.
  38. ^ Cooper & Decker 2012, p. 31.
  39. ^ Vryonis, Speros (1971). The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteenth Century. Berkeley, CA: University of California Press. ISBN 978-0-52-001597-5.
  40. ^ "Kapadokya Kilisesi resmî sitesi". Kapadokya Kilisesi (in Turkish). Retrieved 7 November 2025.
  41. ^ "İletişim". Kapadokya Kilisesi (in Turkish). Retrieved 7 November 2025.
  42. ^ a b "Kapadokya Kilisesi". Trip.com. Retrieved 7 November 2025.
  43. ^ a b "Kapadokya Kilisesi". Yeni Firma (in Turkish). Retrieved 7 November 2025.
  44. ^ a b "Kapadokya Kilisesi". Mindtrip. Retrieved 7 November 2025.
  45. ^ "Hakkımızda". Kapadokya Kilisesi (in Turkish). Retrieved 7 November 2025.
  46. ^ Republic of Türkiye Directorate General of State Airports Authority (DHMİ), Nevşehir Kapadokya Airport annual passenger statistics and capacity expansion reports.
  47. ^ Demir, Ömer (1997). Cappadocia: Cradle of History. 16: Azim Matbaacılık. p. 19. The Christians taking shelter in the valleys of Göreme because of Arab raids, named this place 'gor emi' meaning 'you cannot see this place'. The name was changed to Korama and then to Göreme. With its very interesting fairy chimneys and the rock-cut churches, the valley of Avcılar, 17 km from Nevşehir and 6 cm from Ürgüp, attracts travellers' attention. St Paul considered Göreme to be more suitable for the training of missionaries. There are about 400 churches in the vicinity of Göreme which was one of the most important centres of Christianity between the 6th and the 9th C, including churches found in and around Zelve, Mustafapaşa, Avcılar, Uçhisar, Ortahisar and Çavuşin.cite book: CS1 maint: location (link)
  48. ^ Demir, Ömer (1997). Cappadocia: Cradle of History. 16: Azim Matbaacılık. p. 19. The Christians taking shelter in the valleys of Göreme because of Arab raids, named this place 'gor emi' meaning 'you cannot see this place'. The name was changed to Korama and then to Göreme. With its very interesting fairy chimneys and the rock-cut churches, the valley of Avcılar, 17 km from Nevşehir and 6 cm from Ürgüp, attracts travellers' attention. St Paul considered Göreme to be more suitable for the training of missionaries. There are about 400 churches in the vicinity of Göreme which was one of the most important centres of Christianity between the 6th and the 9th C, including churches found in and around Zelve, Mustafapaşa, Avcılar, Uçhisar, Ortahisar and Çavuşin.cite book: CS1 maint: location (link)
  49. ^ "Hot air ballooning in Cappadocia". Lonely Planet. Retrieved 2025-09-27.
  50. ^ Dogan, Umran (2003). "Mesothelioma in Cappadocian villages". Indoor and Built Environment. 12 (6). Ankara: Sage: 367–75. Bibcode:2003InBEn..12..367D. doi:10.1177/1420326X03039065. ISSN 1420-326X. S2CID 110334356.
  51. ^ Carbone, Michelle; et al. (2007). "A mesothelioma epidemic in Cappadocia: scientific developments and unexpected social outcomes". Nature Reviews Cancer. 7 (2): 147–54. doi:10.1038/nrc2068. ISSN 1474-175X. PMID 17251920. S2CID 9440201.
  52. ^ "Cappadocia « the Spirits of Vengeance". Archived from the original on 2014-08-26. Retrieved 2012-06-18.
  53. ^ Palladev, George (9 February 2018). "Autechre — Amber. Short story behind the artwork". 12edit. Retrieved 15 May 2019.
  54. ^ Corliss, Richard. "Winter Sleep: Can a Three-Hour-Plus Prize-Winner Be Just Pretty Good?". Time. Retrieved 2017-08-15.
  55. ^ "Elite Athletes to run at The Runfire Cappadocia". Istanbul Convention & Visitors Bureau. July 2013. Archived from the original on 2013-08-05. Retrieved 2013-11-28.
  56. ^ "VİDEO | Bisiklet festivali başladı - TRT Spor - Türkiye'nin güncel spor haber kaynağı". Archived from the original on 2016-12-20. Retrieved 2016-12-14.
  • Wikisource This article incorporates text from a publication now in the public domain: Bunbury, Edward Herbert; Hogarth, David George (1911). "Cappadocia". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press. pp. 286–288.

Sources

[edit]
  • Cooper, Eric; Decker, Michael J. (24 July 2012). Life and Society in Byzantine Cappadocia. Springer. ISBN 978-1-137-02964-5. Retrieved 6 February 2025.
  • Mitchell, Stephen (2018). "Cappadocia". In Nicholson, Oliver (ed.). The Oxford Dictionary of Late Antiquity. Oxford University Press. ISBN 978-0192562463.
  • Raditsa, Leo (1983). "Iranians in Asia Minor". In Yarshater, Ehsan (ed.). The Cambridge History of Iran, Vol. 3 (1): The Seleucid, Parthian and Sasanian periods. Cambridge University Press. ISBN 978-1139054942.
  • Weiskopf, Michael (1990). "Cappadocia". Encyclopaedia Iranica, Vol. IV, Fasc. 7–8. pp. 780–86.
  • Ene Drăghici-Vasilescu, Elena, book "Byzantine and Medieval Cappadocia', Scientific Research Publishing |2024|978-1649979582|and Ene Drăghici-Vasilescu, Elena, "Shrines and Schools in Byzantine Cappadocia", Journal of Early Christian History, volume 9, Issue 1, 2019, pp. 1–29
[edit]

 

Sunrise seen over the Atlantic Ocean through cirrus clouds on the Jersey Shore at Spring Lake, New Jersey, U.S.

Sunrise (or sunup) is the moment when the upper rim of the Sun appears on the horizon in the morning,[1] at the start of the Sun path. The term can also refer to the entire process of the solar disk crossing the horizon.

Terminology

[edit]

Although the Sun appears to "rise" from the horizon, it is actually the Earth's motion that causes the Sun to appear. The illusion of a moving Sun results from Earth observers being in a rotating reference frame; this apparent motion caused many cultures to have mythologies and religions built around the geocentric model, which prevailed until astronomer Nicolaus Copernicus formulated his heliocentric model in the 16th century.[2]

Architect Buckminster Fuller proposed the terms "sunsight" and "sunclipse" to better represent the heliocentric model, though the terms have not entered into common language.[3][4]

Astronomically, sunrise occurs for only an instant, namely the moment at which the upper limb of the Sun appears tangent to the horizon.[1] However, the term sunrise commonly refers to periods of time both before and after this point:

Towers of the Church of the Assumption in Bielany-Kraków over the Wolski Forest just after sunrise.
  • Twilight, the period in the morning during which the sky is brightening, but the Sun is not yet visible. The beginning of morning twilight is called astronomical dawn.
  • The period after the Sun rises during which striking colors and atmospheric effects are still seen.[5] Civil twilight being the brightest, while astronomical twilight being the darkest.

Measurement

[edit]

Angle with respect to horizon

[edit]
This diagram of the Sun at sunrise (or sunset) shows the effects of atmospheric refraction.

The stage of sunrise known as false sunrise actually occurs before the Sun truly reaches the horizon because Earth's atmosphere refracts the Sun's image. At the horizon, the average amount of refraction is 34 arcminutes, though this amount varies based on atmospheric conditions.[1]

Also, unlike most other solar measurements, sunrise occurs when the Sun's upper limb, rather than its center, appears to cross the horizon. The apparent radius of the Sun at the horizon is 16 arcminutes.[1]

These two angles combine to define sunrise to occur when the Sun's center is 50 arcminutes below the horizon, or 90.83° from the zenith.[1]

Time of day

[edit]
Time of sunrise in 2008 for Libreville, Gabon. Near the equator, the variation of the time of sunrise is mainly governed by the variation of the equation of time. See here for the sunrise chart of a different location.

The timing of sunrise varies throughout the year and is also affected by the viewer's latitude and longitude, altitude, and time zone. These changes are driven by the axial tilt of Earth, daily rotation of the Earth, the planet's movement in its annual elliptical orbit around the Sun, and the Earth and Moon's paired revolutions around each other. The analemma can be used to make approximate predictions of the time of sunrise.

In late winter and spring, sunrise as seen from temperate latitudes occurs earlier each day, reaching its earliest time shortly before the summer solstice; although the exact date varies by latitude. After this point, the time of sunrise gets later each day, reaching its latest shortly after the winter solstice, also varying by latitude. The offset between the dates of the solstice and the earliest or latest sunrise time is caused by the eccentricity of Earth's orbit and the tilt of its axis, and is described by the analemma, which can be used to predict the dates.

Variations in atmospheric refraction can alter the time of sunrise by changing its apparent position. Near the poles, the time-of-day variation is extreme, since the Sun crosses the horizon at a very shallow angle and thus rises more slowly.[1]

Accounting for atmospheric refraction and measuring from the leading edge slightly increases the average duration of day relative to night. The sunrise equation, however, which is used to derive the time of sunrise and sunset, uses the Sun's physical center for calculation, neglecting atmospheric refraction and the non-zero angle subtended by the solar disc.

Location on the horizon

[edit]
Timelapse video of twilight and sunrise in Gjøvik, Norway in February 2021

Neglecting the effects of refraction and the Sun's non-zero size, whenever sunrise occurs, in temperate regions it is always in the northeast quadrant from the March equinox to the September equinox and in the southeast quadrant from the September equinox to the March equinox.[6] Sunrises occur approximately due east on the March and September equinoxes for all viewers on Earth.[7] Exact calculations of the azimuths of sunrise on other dates are complex, but they can be estimated with reasonable accuracy by using the analemma.

The figure on the right is calculated using the solar geometry routine in Ref.[8] as follows:

  1. For a given latitude and a given date, calculate the declination of the Sun using longitude and solar noon time as inputs to the routine;
  2. Calculate the sunrise hour angle using the sunrise equation;
  3. Calculate the sunrise time, which is the solar noon time minus the sunrise hour angle in degree divided by 15;
  4. Use the sunrise time as input to the solar geometry routine to get the solar azimuth angle at sunrise.

Hemispheric symmetry

[edit]

An interesting feature in the figure on the right is apparent hemispheric symmetry in regions where daily sunrise and sunset actually occur.

This symmetry becomes clear if the hemispheric relation in to the sunrise equation is applied to the x- and y-components of the solar vector presented in Ref.[8]

 

Appearance

[edit]
The first sunrise in 2025 of Jabalpur, caught from a rooftop.

Colors

[edit]
Sunrise in Lisbon seen from an airplane. Note refraction of colors by both the atmosphere and clouds.

Air molecules and airborne particles scatter white sunlight as it passes through the Earth's atmosphere. This is done by a combination of Rayleigh scattering and Mie scattering.[9]

As a ray of white sunlight travels through the atmosphere to an observer, some of the colors are scattered out of the beam by air molecules and airborne particles, changing the final color of the beam the viewer sees. Because the shorter wavelength components, such as blue and green, scatter more strongly, these colors are preferentially removed from the beam.[9]

At sunrise and sunset, when the path through the atmosphere is longer, the blue and green components are removed almost completely, leaving the longer-wavelength orange and red hues seen at those times. The remaining reddened sunlight can then be scattered by cloud droplets and other relatively large particles to light up the horizon red and orange.[10] The removal of the shorter wavelengths of light is due to Rayleigh scattering by air molecules and particles much smaller than the wavelength of visible light (less than 50 nm in diameter).[11][12] The scattering by cloud droplets and other particles with diameters comparable to or larger than the sunlight's wavelengths (more than 600 nm) is due to Mie scattering and is not strongly wavelength-dependent. Mie scattering is responsible for the light scattered by clouds, and also for the daytime halo of white light around the Sun (forward scattering of white light).[13][14][15]

Sunset colors are typically more brilliant than sunrise colors, because the evening air contains more particles than morning air.[9][10][12][15] Ash from volcanic eruptions, trapped within the troposphere, tends to mute sunset and sunrise colors, while volcanic ejecta that is instead lofted into the stratosphere (as thin clouds of tiny sulfuric acid droplets), can yield beautiful post-sunset colors called afterglows and pre-sunrise glows. A number of eruptions, including those of Mount Pinatubo in 1991 and Krakatoa in 1883, have produced sufficiently high stratospheric sulfuric acid clouds to yield remarkable sunset afterglows (and pre-sunrise glows) around the world. The high altitude clouds serve to reflect strongly reddened sunlight still striking the stratosphere after sunset, down to the surface.

Optical illusions and other phenomena

[edit]
This is a false sunrise, a very particular kind of parhelion.
  • Atmospheric refraction causes the Sun to be seen while it is still below the horizon.
  • Light from the lower edge of the Sun's disk is refracted more than light from the upper edge. This reduces the apparent height of the Sun when it appears just above the horizon. The width is not affected, so the Sun appears wider than it is high.
  • The Sun appears larger at sunrise than it does while higher in the sky, in a manner similar to the Moon illusion.
  • The Sun appears to rise above the horizon and circle the Earth, but it is actually the Earth that is rotating, with the Sun remaining fixed. This effect results from the fact that an observer on Earth is in a rotating reference frame.
  • Occasionally a false sunrise occurs, demonstrating a very particular kind of parhelion belonging to the optical phenomenon family of halos.
  • Sometimes just before sunrise or after sunset, a green flash can be seen. This is an optical phenomenon in which a green spot is visible above the Sun, usually for no more than a second or two.[16]
 

See also

[edit]
  • Analemma
  • Dawn
  • Day
  • Daytime
  • Dusk
  • Earth's shadow, visible at sunrise
  • First sunrise
  • Golden hour (photography)
  • Heliacal rising
  • Noon
  • Red sky at morning
  • Sunrise equation
  • Sunset

References

[edit]
  1. ^ a b c d e f "Rise, Set, and Twilight Definitions". U.S. Naval Observatory. Archived from the original on September 27, 2019.
  2. ^ "The Earth Is the Center of the Universe: Top 10 Science Mistakes". Science Channel. Archived from the original on November 18, 2012.
  3. ^ Griffith, Evan. "Celebrating word making: Buckminster Fuller's take on sunrise and sunset". Notes For Creators. Retrieved 2024-02-04.
  4. ^ Skene, Gordon (22 November 2020). "Buckminster Fuller Has A Few Words For You - 1972 - Ford Hall Forum Lecture". Past Daily. Retrieved 2024-02-04.
  5. ^ "Sunrise". Merriam-Webster Dictionary. 7 February 2024.
  6. ^ Masters, Karen (October 2004). "How does the position of Moonrise and Moonset change? (Intermediate)". Curious About Astronomy? Ask an Astronomer. Cornell University Astronomy Department. Archived from the original on August 22, 2016. Retrieved 2016-08-11.
  7. ^ "Where Do the Sun and Stars Rise?". Stanford Solar Center. Retrieved 2012-03-20.
  8. ^ a b Zhang, T., Stackhouse, P.W., Macpherson, B., and Mikovitz, J.C., 2021. A solar azimuth formula that renders circumstantial treatment unnecessary without compromising mathematical rigor: Mathematical setup, application and extension of a formula based on the subsolar point and atan2 function. Renewable Energy, 172, 1333-1340. DOI: https://doi.org/10.1016/j.renene.2021.03.047
  9. ^ a b c K. Saha (2008). The Earth's Atmosphere – Its Physics and Dynamics. Springer. p. 107. ISBN 978-3-540-78426-5.
  10. ^ a b B. Guenther, ed. (2005). Encyclopedia of Modern Optics. Vol. 1. Elsevier. p. 186.
  11. ^ "Blue Sky". Hyperphysics, Georgia State University. Archived from the original on April 27, 2012. Retrieved 2012-04-07.
  12. ^ a b Craig Bohren (ed.), Selected Papers on Scattering in the Atmosphere, SPIE Optical Engineering Press, Bellingham, WA, 1989
  13. ^ Corfidi, Stephen F. (February 2009). "The Colors of Twilight and Sunset". Norman, OK: NOAA/NWS Storm Prediction Center.
  14. ^ "Atmospheric Aerosols: What Are They, and Why Are They So Important?". NASA. Aug 1, 1996. Archived from the original on August 5, 2012.
  15. ^ a b E. Hecht (2002). Optics (4th ed.). Addison Wesley. p. 88. ISBN 0-321-18878-0.
  16. ^ "Red Sunset, Green Flash". HyperPhysics Concepts - Georgia State University. Archived from the original on December 15, 2022.
[edit]
  • Full physical explanation of sky color, in simple terms
  • An Excel workbook with VBA functions for sunrise, sunset, solar noon, twilight (dawn and dusk), and solar position (azimuth and elevation)
  • Sun data for various cities
  • Sunrise and sunset times in all popular cities

 

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https://cappadociahotballoon.com/about-us/

Yes the Hot Air Balloon ride in Dubai is operated by licensed pilots following strict aviation safety standards.

During a Hot Air Balloon ride you can see sand dunes desert wildlife camels and stunning sunrise views.

Hot Air Balloon flights usually start early in the morning around sunrise for the best weather and views.