[narrator] The Orient. Even in difficult times, the yearning for the beauty
and the mystery of the East is undiminished. But many places in Iran
and Uzbekistan draw few visitors. Travelers are deterred
by supposed dangers. But for that reason,
a journey from Isfahan to Samarkand, through hidden deserts and mountains, remains one of the great dream routes
for friends of the Orient. It is a legendary journey. The road to the most famous cities
of the Orient, from Isfahan to Mashhad and on to Bukhara and Samarkand is more than 2,200 kilometers long. Our journey begins in Isfahan, the home of many ruling dynasties. Safavids, Sassanids, Seljuqs, Mongols and Arabs
have all left their traces in Iran, where minarets and the domes of mosques
and madrasas abound. The colors, ornamentation
and calligraphies on the huge Imam Square, once known as the King's Square, immerse the visitor
in a strange but enchanting world. Isfahan is a magnet for pilgrims
from all over the country. Foreigners, too, are drawn here,
to the Islamic Republic of Iran. Some harbor fears, which a young graduate
from the religious school, a mullah by the name of Muhammad, impressively dispels. In Arabic language, it says... [speaking Arabic] It means, "Travel in the earth and look at what happened in history for someone who rejects and denies truth." I think it's a really great point. When you travel everywhere, all over the world, just look at the history.
What happened to them? What happened to the people in the past? Some kings, some ordinary people who followed the truth, who reject that. It's a great verse about that. I can tell you: You have heard
lots of things about Islam, lots of things about Iran. Iran is very dangerous,
lots of explosions. Muslim people are terrorists.
They always carry a knife... I can tell you: Look at me. I'm Iranian. I even studied in seminary school. And here is Iran. Here is in the middle of Iran, in Isfahan. And I will tell you something,
you cannot reject it: Iran is the safest place
in the Middle East. Yeah. And the only way to prove it is come to Iran and look at how is Iran. [narrator] The river
that should normally flow through Isfahan and link its historic bridges is called Zayandeh Rud,
the River of Life. But because of drought, the water is pumped off
to other parts of the country: an indication of the growing
ecological problems Iran is facing. But even without water, Isfahan's bridges from the Safavid era are still among the great attractions
of Persian architecture, reminders of the heyday of Oriental art
and culture along the Silk Road. And in Isfahan, church bells still ring
out in the Armenian quarter even today. In addition to a Jewish community, Isfahan offered craftsmen and artists from Christian countries a home. Oriental tolerance. Located in the bazaar is the studio of Mr. Okhavat, a master of the ancient
Persian art of miniature painting. He draws his motifs from the love poetry
written by Hafiz and Saadi. Mr. Okhavat never abandoned his art,
even in difficult times. Even when virtually everyone
stopped traveling to Iran, he remained true to his art, because, he says, it is deeply rooted
in the soul of Persia. Iranians enjoy life and love poems
about flowers and nightingales. Their favorite poets are Hafiz and Saadi, whose verse is extremely sensitive
and full of emotion. This sensitivity is the reason
why people like these miniatures, enjoy poetry
and sing the poems of Hafiz and Saadi. Just as this art
was able to survive difficult times over a thousand years, it will continue to survive in the future, because people need this art and the joy it gives them. [narrator] Nearby is another store,
which is linked to Iran's ancient image. Here, Mr. Hosseem sells Persian carpets. Along with Aladdin's magic lamp, carpets are the classic symbols
of the Orient. [Mr. Hosseem speaking Iranian] [narrator] For Mr. Hosseem,
carpets are far more than a commodity. They are his life. The most interesting thing
about these similar pieces is that these are nomadic pieces. They think and make. All the designs
come from their imagination. If I show you all of my carpets, you can
never find two that are exactly the same. Because they think and make. And then we have
classical carpets like these. This is a classical carpet. To make something like this,
there is a pattern, a design. They look and they make. You don't see any inconsistencies. But if you go through these, they're full. That's the beauty of the carpet. They made it with love, and they made it with heart. I'm very proud of telling this, that I'm an Iranian carpet dealer, because it's the third biggest business
after petrol and gas. A carpet like this
takes at least a year to make. Unfortunately, it's getting less and less, because people prefer to work in factories and earn some money and not to spend a couple of months. [narrator]
Our journey through Iran begins. It takes us into the desert
from Isfahan to Yazd. Day and night, heavy trucks thunder
over the well-constructed roads, taking goods from the Arabian Sea
to all corners of the country. The hallmark of Yazd
are its Towers of Silence, which date back to the days
of the Zoroastrian fire cult. In ancient Iran, the bodies
of deceased followers of Zarathustra were laid out for wild birds to feed on. The remains were then swept into a pit
at the center of each tower. Zoroastrian fire temples
can still be seen all over the country. The one in Yazd
is particularly beautiful. The teachings of Zarathustra were the widespread religion in Persia 800 years before Christ and long before Arab invaders
brought Islam into the country. Today, the flame
of the ancient religion is tolerated more than Islamic minorities,
dervishes or Sufis. There are many traces of history in Yazd. In the past, desert cities everywhere were cooled and ventilated
with wind towers. Ancient qanats
provided an underground supply of water via pipes and channels. The town is a busy place. Schoolgirls visit mosques
and madrasas with their teachers. Islamic religious instruction,
so to speak. [men praying] [narrator] Their fathers
are busy elsewhere. In the mornings, men of all ages wearing sports shirts and shorts
gather to pray. [chanting prayers] [narrator] To the sound of drums, dozens of men
start to perform gymnastic exercises in a ritual training program known as "zoorkhaneh." Zoorkhaneh, too,
dates back to pre-Islamic times and has remained an institution
through to the present day. The ceremony is led by the drummer
Ali Reza Hojjafi. [Hojaffi] People in Persia
love and respect this form of sport. They practice it,
because they see it as a timeless legacy from their forefathers. It's a kind of monument
to the physical training of bygone days. This is a martial tradition that has been handed down
from our ancestors. People enjoy this form of sport. But because it is difficult, not everyone is able to perform
the strength exercises. [narrator] The warming-up program
is followed by work with clubs. The size and weight of the clubs used
depends on the age and physical condition
of each participant. It is a training program
for male associations that can be compared
with the Turner movement in Europe. People kept fit without weapons, especially in times when superior forces
from Arabia occupied the country. The songs being sung today
are in honor of Ali, the Prophet's son-in-law. [singing] The youth must accept
the experience of those who are older, and they must pass on the doctrine
of consideration and care for others to the younger generation. They must teach them
how to look after the community. This is the only sport
that can be performed in every age group. It combines both religion
and character development. [narrator]
Exercising with heavy iron bows indicates the old paramilitary character
of zoorkhaneh. In the concluding whirling dance, each participant shows his agility
and power of expression. This can even lead to the trance-like
state, which in the past, characterized the dervishes. Our journey continues
along busy motorways. Today, because of the long embargo
imposed by the West, many goods enter Iran
by land and sea from China and India. Changes on an ancient trade route, which takes us from Yazd to Kerman. The focal point of every historic town
in Iran is the bazaar, which also usually embraces
teahouses, bathhouses and mosques. Life here pulsates,
and the range of goods on offer enables conclusions to be drawn as to the situation in the country. On markets in Iran,
cheap goods from China dominate and are displacing local handicrafts. But for many young families
on a low income, this is a blessing. Shortly before Nowruz,
the Persian New Year, every family buys seven talismans known as "Haft-seen." A sales assistant explains the symbolism. [woman] This is a special table decoration
which we call "Sofreh-e Haft-seen," the table with the seven symbols. Just as St. Nicholas heralds the advent
of Christmas in other countries, we have Hajji Firuz and Nane Sarma. Nane Sarma comes to every town
and ends the coldness of winter. The cultural symbols
for our New Year are: seer, garlic; serkeh, vinegar; seeb, apple; somāq, spicy fruit; senjed, mulberry or dried olives; and samanu,
a sweet pudding made from wheat. Each of these symbols
stands for something: seer, garlic, for health and well-being; serkeh, vinegar,
for a long life and patience; seeb, apple, for loving care and the beautiful image
of planting an apple seed in the ground and one day harvesting apples from a tree. senjed, the wild olive or mulberry, stands for love and compassion. [narrator] A decorative goldfish
as a gift is also an absolute must. Iran and the entire Orient are covered by a network of tombs where Sufi saints were laid to rest. Shah Nematollah Vali was a Sufi master, and his shrine near Kerman
is visited by large numbers of pilgrims. Islamic law in Iran regards Sufism
as a form of superstition. However,
the tombs of the saints are tolerated. After all, the Sufis were mediators between popular beliefs
and incoming Islam. Today, the dervishes
of Shah Nematollah Vali are scattered worldwide,
and the order is led from London. Our journey is becoming more and more
of an adventure with snow-covered mountains, high passes and salt deserts by the roadside. There are over 50 arid regions in Iran, and the Lut Desert
is the biggest, hottest and most desolate collection
of sand and salt in the country. It's also part
of the world's natural heritage. In summer, temperatures
of up to 70 degrees Celsius have been recorded here. The Lut Desert is famous
for the mystical sand formations created solely by wind and erosion: the Kaluts, as they are known. Strangers rarely venture
into this hostile and sparsely populated region. But on the edge of the desert,
we encounter human life once again: a camel breeder
looking after his animals. During the daytime,
the camels roam freely. At night, they're tethered again
in the vicinity of the village. The animals are fed roots,
which have been dug out of the sand and seem to be very tasty. The camel breeder examines his animals
for any possible injuries or bite wounds. He also frees them from the biggest
and most annoying plague in the desert: ticks. Mohammad told us about his life here. The region here is really arid,
because it hardly ever rains. So to feed the camels, I have to buy
straw, barley and other things. Even so, you can still live well
here as a camel breeder. If only God would let more rain fall. But spring will soon be here. Then, this is a paradise
for breeders and camels. The animals provide us with good milk, and there's a big demand for their meat, which fetches high prices. What is more,
the camels are used to people. They are tame. So you can ride them
and take part in races. Most of the villagers
keep their own camels and sheep. There is also a bit of agriculture here, mainly cereals and dates. The best profit
is made from selling dates. But the powerful wind and storms
in the desert are a problem. Harvests are affected
and sometimes even destroyed. Otherwise, there are more than enough
dates to be gathered here. [narrator]
The name of the village is Deh Salm. The central government
has provided bricks for every household. It is March, and people here find the pleasant
28-degree temperature rather fresh. In summer, it gets twice as hot. The New Year festival is approaching, and in keeping with tradition, every household
washes its carpets beforehand. Women in the desert wear bright colors, a pleasant contrast to the black garments
seen in the towns. But before filming these women, you first need the permission
of their husbands or fathers. [speaking Iranian] In Deh Salm there is a modern workshop
where carpets are woven. It's available to all the women. So anyone who has the time can work here. The money earned
from selling the carpets is shared out. This is highly unusual, and the result of work
by an Iranian foundation which is striving to improve the quality
of life of women in the countryside. The women are open, but shy and reserved when addressed. They don't want to say the wrong thing
to visitors from abroad. So it takes a while
before we can start up a conversation. The women in the village
work just as hard as the men. There is no difference. The day begins with household duties. The women make dough and bake bread. Afterwards, they go into the fields
and cut grass for the sheep. Only then do they go on
to the weaving shop and make mats and carpets. Women here show a lot of commitment. They really work hard. The villagers
are hospitable and curious as well. They get the accommodation ready and go to great lengths
in preparing the food. They like foreign visitors
and take good care of them. I don't really know what else to say. [narrator] Mrs. Mohamadi
is self-confident and not a bit shy. She doesn't have a husband
to tell her what she can and can't do. And her brother doesn't interfere either. Persian women are self-assured,
but in the countryside, fathers, brothers and husbands are far more dominant
than in the towns and cities. From time immemorial,
bread has been baked with the simplest of means
in an earth oven. Every village, every region,
has a slightly different style. Sometimes the loaf is thicker, sometimes longer. But above all,
it is the different decoration and texture that show
where a loaf comes from. The daily demand for bread is huge. It's eaten at every meal,
preferably oven-fresh and crispy. Iran is four times
the size of Germany and full of history. Like here by the roadside,
excavation sites can be seen everywhere. This, for example, is a 400-year-old
clay-built city from Safavid times. Even a layman can easily recognize traces of cultural achievements: wind towers,
sewage and water supply systems, pagodas, defensive walls
and caravanserais. Wherever you go and whatever you see, as a traveler in Iran from day to day, your respect grows for the history
and culture of an ancient people. We're approaching
an important city on the Silk Route. Mashhad is a commercial center
and the holiest place of Shiite Islam on Iranian soil. Every year, more than
30 million pilgrims travel to Mashhad to visit the mausoleum of Imam Reza. The tomb is also
of enormous commercial importance. Pilgrims stay in hotels,
go shopping, make donations and very often bequeath
their entire estate to the shrine. This is one reason for the vast wealth
of Iran's second biggest city. The holy precinct around the tomb
of the 8th Imam Reza is well-guarded. Every pilgrim tries to linger here
for as long as possible. Being allowed to experience,
without prejudice, members of another religion
on their most important pilgrimage is a memorable experience. Journeying on towards Bukhara
and Samarkand, we reach Uzbekistan. The mountains of Uzbekistan are just bidding farewell to winter, and spring has yet to arrive. People are yearning for warmer days and are preparing
to celebrate the new season with the Nowruz festival. In Iran, this spring festival
lasts for ten days. In Uzbekistan, everything
is focused on just one day. Using sprouting winter barley, oil, flour and walnuts, women in the villages spend many hours preparing a dish called sumalak. It is a tradition that is said to go back to the Mongol Khan Timur. The neighbors already gather
in the early morning to stir the mass in a large vat
and boil it. [festive drumming] The mood is cheerful
and getting increasingly exuberant. In the afternoon, after many hours, the sumalak has the right consistency and can be dished out
as the official food at the New Year festival. By now,
celebrations are taking place everywhere. Uzbekistan is not an Islamic republic, and women are allowed
to dance and rejoice in public. The state-organized New Year celebration
for the surrounding towns and villages takes place
in the middle of the countryside. Uzbekistan's most expensive pop stars
have been hired. They charge up to 6,000 dollars
to perform at weddings. [singing in Uzbek] [narrator] It's an official festival
for the whole family: positioned somewhere between
folklore and pop, between the traditional and the modern. For more than two generations,
Uzbekistan was a Soviet republic. It is not only at the New Year's festival that the behavior patterns
of that epoch are still visible. [man speaking Uzbek over a microphone] [narrator] The men and boys
in the mountains celebrate New Year
in the traditional way, with a wild equestrian game
known as "cupcarree." A tractor transports
a dead sheep into the steppe, and each rider
tries to take possession of it. The rules are simple: It's illegal to hit someone in the face, insult an opponent or drink vodka. However,
only serious violations are punished. Injuries are part of the course. A commentator whips up the contest and praises the riders
bringing back the sheep. Besides prestige,
money and other prizes beckon. The passion for this sport
seems infinite, and the contests go on for hours. [man speaking Uzbek over a microphone] [narrator] The sumalak
now has the right consistency. The dish is honored, and the anticipation of enjoying this special New Year's
pudding can be felt everywhere. Something that has been cooking
for so long must be good, and the Mongol khans
saw sumalak as a source of energy and protection against illness. Nothing wrong with having a quick taste. The New Year's dish
is distributed to every household and every family member. The taste is strange: a bit like bittersweet beer
with nutty starch. But at all events, for people here,
it is a long-awaited delicacy. In Uzbekistan,
we have been invited by a family that has been living
in the Sufi tradition for generations and is thus closer to Oriental lore
than normal Uzbeks. We're taking tea with the family
of herbal doctor Sufi Tabib. He has a young wife and young children,
but also grownup sons. We try to understand
what he does and how he lives. In the tradition of educated Orientals, he responds to our questions in French. I see my mission in helping people. I care for many who are not well, up to 200 patients a day. We collect herbs for treatment purposes
all year round. My children also help. At the same time, I live
and spread the philosophy of the Sufis. My particular school of Sufism
is Nursafardiyya, which also integrates
modern elements of Sufi doctrine. [narrator] On our way to Bukhara,
Sufi Tabib and his son Ulugbeg are showing us
an ancient Sufi and Muslim site, which was even visited
during the Soviet era. In those days, religion and spirituality
were regarded as reactionary. Many traditions only survived in secret. This place holds a special significance
for our hosts. And there is a reason for it. This place is called "Four Brothers." Why "Four Brothers"? Islam has its own explanation. But I know that the name "Four Brothers" refers to Sufism and three religions: Islam, Christianity and Judaism. Why do I enjoy
coming to the "Four Brothers" so much? I first came here in 1984,
during the Soviet era. The site looked like a ruin. There were no proper buildings,
just a pile of rubble. Nevertheless, we kept coming back here, because I felt the good energy
of our ancestors and the Sufis. And that is why I chose this place. [narrator] The two men allow us
to watch them engage in the prayer ritual of the Sufis in a meditation retreat. It consists of rhythmically performed
prayer mantras, a kind of vocal respiration which quickly leads
to a trance-like state. Established Islam sees this
as pure shamanism and superstition. But for Sufis, this form of prayer
is the core of their religious practice. [chanting prayer mantras] In Sufism,
this meditation is known as zikr. So there are breathing exercises, physical exercises,
gymnastics and zikr. It's a complex system. Why do we practice zikr? All Sufis practice zikr. The most important reason
is to acquire the energy of God. Secondly, we want to develop inwardly, to progress towards personal perfection, to feel spirituality, and if the prerequisites exist, to aspire to divine knowledge. [narrator] For Sufi Tabib,
martial arts are just as much a part of the exercise program
as gymnastics, meditation, nutrition, cosmetics, calligraphy
and movement in nature. What he practices as a Sufi, Tabib also prescribes
for his pupils and patients. And interest is great. In Central Asia, too,
many people feel out of balance and are searching for answers. Sufi Tabib told us why. In my view, people here, too,
have begun to live in the modern world. They sit in their cars. They eat a lot. They don't do any physical activity or breathing exercises. But the greatest problem, I feel, is that they are losing spirituality. Their link with divine energy is tenuous. People can no longer
absorb the breath of God. They cannot connect to it. [narrator] Sufi Tabib and his sons
run several practices in Tashkent and Bukhara. These are located not in exclusive areas, but in prefabricated buildings
where ordinary people live. Patients often come
from neighboring countries. In the style of the ancient physicians
of the Orient, Tabib establishes contact
via the patient's pulse. He talks to his patients and shows care. As a rule, he prescribes herbal medicine, recommends movement exercises
and meditation, gives dietary tips
and prescribes massages. He only does what he learnt
from his forefathers, he told us. There is also something else
that links him to the great physician Abu Ali Sina, also known as Avicenna. We use the great Avicenna's knowledge of the medicinal plants he studied, and no other methods. In our treatments,
we rely on our ancestors, who, from the 13th century on, passed everything down
from generation to generation. We apply their knowledge in our massages, in our brain treatments, in our use of medicinal plants, in diagnosis and in gymnastic and breathing exercises. To complement that,
and thanks to our own studies, we add a few new applications. That's all. [narrator] Located next door
is the Sufi doctor's pharmacy, where patients can obtain
the remedies that have been prescribed. All the medication,
tinctures, teas and oils are made from Uzbek herbs and roots. They're said to be effective
against virtually everything. Prices are affordable. In Uzbekistan, only the upper class
can afford the expensive drugs manufactured by international
pharmaceutical companies. Roots and herbs
are collected all year round. In winter,
certain plants are found in the deserts. In summer, Uzbekistan is full of herbs. And in autumn,
herbs are harvested in the mountains. The herbs and roots
are stored at central locations where they're also mixed and processed in line with ancient formulas
and mixing ratios. Most of the several dozen people
who work in the herb factory belong to the Sufi Tabib clan. His son Ulugbek is in charge here. [man speaking Uzbek] [Ulugbek] We have a tree...
of generations. Sufi Tabib is the 14th. I am the 15th. So Sufi Tabib knows he's 14th. He knows his fathers and grandfathers
and great-great-grandfathers. [narrator] Finally, the medications
are bottled and labeled. Many products are also sent to regular customers
as far afield as Russia. [Ulugbek speaking Uzbek] [narrator] The market
for herbal products is booming. And in Uzbekistan,
everyone is happy to have an income. The staff all eat together
according to the national custom: sitting on the ground in nomad style. The table is laid with far more food
than they could ever eat. [speaking Uzbek] [narrator] Only the work uniforms
are a slight reminder of former Soviet days. At one time, Bukhara was one
of the great cities of the Orient. A trading center with splendid buildings,
it was a place of religious tolerance. In the past, Bukhara belonged
to the great Persian empire, and the emir of Bukhara held sway
over large parts of Central Asia. Sufi Tabib has brought us
to the Jewish cemetery in Bukhara. He wants to remind us
of the days of cultural diversity and religious tolerance, which he wishes for Uzbekistan
in the future, too. [Sufi Tabib] Bukhara
has always been a center of religion. But not just of Islam. Jews and Christians were also here. The doctrine of Sufism
was also highly developed here. And why did Bukhara
become a center of religion? It's because many Sufis came here, and the mental attitude
was very sophisticated. Sufism accepts all religions, because it has never turned against
any religion. It works with religions. It tolerates religions,
because Sufism is found in all religions. We are here at the Jewish cemetery, and you can see how well
it has been preserved here in Uzbekistan. [narrator] Bukhara
still has a lively Jewish community with two synagogues,
schools and kindergartens. However, the number of community members is steadily declining. For Jews in Uzbekistan, it is easy to emigrate
to America or Israel. The final stage
of our journey to the Orient takes us to Samarkand, a place of yearning
and a historic center of scholarship in science and architecture. This is an important place, especially in times
when some people associate the terms "Orient" and "Islam" with danger. In Samarkand, Sufi Tabib
told us about the history of the region and expressed his hopes
for the inspirational effect of former ties. Up until the 16th century,
Central Asia was highly developed. That was because Central Asia
was the center of Sufism. All Sufi schools worldwide
came here to spread their knowledge and to pursue their studies. They played a leading role in mathematics, physics, algebra and so on. There were many sciences here. But when the official religion
came to Uzbekistan, everything was destroyed. [narrator] In the 15th century,
Ulugh Beg was a ruler in Samarkand who gave great service to science. The local puppet theater still portrays the grandson of Mughal Khan Timur
as a sensitive ruler. Ulugh Beg in a blue cloak, a monarch for whom books and observing his beloved stars were more important
than power and intrigue. In the 15th century,
Ulugh Beg had this impressive observatory built in Samarkand. Today, it once again receives
lots of visitors. Back then,
using a 40-meter-long sextant, the Oriental ruler
succeeded in calculating a stellar year with little deviation
from modern-day measurements. Ulugh Beg also observed
hundreds of celestial bodies. This offended Islamic clergy of the day. They ended Ulugh Beg's rule
and destroyed the observatory. We take our leave of the Orient. The buildings in Samarkand are again
resplendent in their former beauty and are thus reconciled
with the abysses of history.
