The document provides information about the city of Esfahan, Iran. It discusses Esfahan's history and population, noting that it was once one of the largest cities in the world under the Safavid dynasty in the 16th century. It describes Esfahan's important Islamic architecture and monuments from different historical periods. It also examines the environmental identity of Esfahan and how its development has been shaped by its natural and man-made features. Finally, it analyzes Naqsh-e Jahan Square as a dominant urban space in Esfahan and discusses its socio-cultural role.

1. ESFAHAN
IRAN
WRITTEN BY
KAMIAR YAZDANI

2. INTRODUCTION
I.SHORT HISTORY

3. ESFAHAN is located about 340km south of Tehran and
is the capital city of Esfahan province and Iran’s third
largest city. Esfahan city had a population of 1,583,609
and the Esfahan metropolitan area had a population of
3,430,353 in the 2006 census, the second most
populous metropolitan area in Iran after Tehran.
ESFAHAN is located on the main north-south and east-
west routes crossing Iran, and was once one of the
largest cities in the world. It flourished from 1050 to
1722, particularly in the 16th century under the safavid
dynasty, when it became the capital of Persia for the
second time in its history. Even today, the city retains
much of its past glory. It is famous for its Islamic
Architecture , with many beautiful boulevards, covered
bridges, palaces, mosques, and minarets. This led to
the Persian proverb esfahan is half of the world. The
Naqshe-Jahan Square in Isfahan is one of the biggest
city squares in the world and an outstanding example of
Iranian and Islamic architecture. It has been designated
by UNESCO as a World Heritage Site. The city also has
a wide variety of historic monuments ranging from the
Sassanid to the Safavid dynasties. Remaining Islamic
Architectural sites were built from 11th to the 19th
century, while older, pre-Islamic monuments date back
to 1000 B.C.

4. Elamite Empire
Esfahan was part of the Elamite Empire. Under the
name of Aspandana, it became one of the principal
towns of the mediab dynasty. Subsequently the
province became part of the Achaemenid empire
After the liberation of Iran from Macedonian
occupation by the Arsacids, it became part of
Parthian Empire. Esfahan was the centre and
capital city of a large province, which was
administered by Arsacid governors. In the Sassanid
era, Esfahan was governed by "Espoohrans" or the
members of seven noble Iranian families who had
important royal positions, and served as the
residence of these noble families as well.
Moreover, in this period Esfahan was a military
centre with strong fortifications.
Islamic Era
Esfahan fell temporarily under the rule of Arabs until the
Abbasid era, only being attended to by Al-Mansur.
In the 10th century, under the Buwayhid
Dynasty, Esfahan regained its importance. In the
reign of Malik Shah I of the Seljuk dynasty, Esfahan
was again selected as capital and commenced
another golden age. In this period, Esfahan was
one of the most thriving and important cities of the
world. The famous Persian philosopher Avicenna
lived and taught there in the 11th century.

5. In 1387, Esfahan surrendered to the Turko-Mongol
warlord Timur. Initially treated with relative mercy, the city
revolted against Timur's punitive taxes by killing the tax
collectors and some of Timur's soldiers. In
retribution, Timur ordered the massacre of the city
residents and his soldiers killed a reported 70,000
citizens. An eye-witness counted more than 28
towers, each constructed of about 1,500 heads.
As the result of its suitable geographic situation, Esfahan
flourished again especially during the Safavid Dynast.
The Golden Age of Esfahan arrived in the 16th century
under Shah Abbas Great(1587–1629), who conquered it
and made it the new capital of the Safavid dynasty. During
the reign of Shah Abbas I, who unified Persia, Esfahan
reached its pinnacle. Esfahan had parks, libraries and
mosques that amazed Europeans, who had not seen their
like on their continent.
The Persians called Esfahan, Nesf-e-Jahan (half the
world), meaning that to see it was to see half the
world, and also referring to it as a point where many
cultures and nationalities meet and mingled. In its
heyday, Esfahan was one of the largest cities, with a
population of over half a million; 163 mosques, 48
religious schools, 1801 shops and 263 public baths.
In 1722, following the defeat of the Safavids in the bottle
of Gulnabad, Afghans raided Esfahan after a long
siege, which left much of the city in ruins. Although the

6. Afghans were a primary cause of Esfahan's decline, it can
also be attributed to competition from maritime commerce
developed by European merchants from such countries as
the Netherlands. Esfahan's wealth originated in its role as a
chief waystation along the trans-Asia trade route (such as
the Silk road). Such land trade dwindled as the cheaper sea
routes increased in popularity for transporting commodities
between Asia and Europe.
SAFAVID ARCHITECTURE
A new age in Iranian Architecture began with the rise of the
Safavid dynasty. Economically robust and politically
stable, this period saw a flourishing growth of theological
sciences. Traditional architecture evolved in its patterns and
methods leaving its impact on the architecture of the
following periods.
The appearance of new patterns base on geometrical
networks in the development of cities gave order to open
urban spaces, and took into account the conservation of
natural elements(water and plants) within cities. The
establishment of distinctive public spaces is one of the most
important urban features of the Safavid period, as
manifested for example in Naqshe-Jahan Square, Chahar
Bagh and the royal gardens of Isfahan.
Distinctive monuments like the Sheikh lotfollah
(1603), Hasht behesht (Eight Paradise Palace) (1469) and
the Chahar Bagh School(1714) appeared in Isfahan and
other cities. This extensive development of architecture was
rooted in Persian culture

7. and took form in the design of
schools, baths, houses, caravanserai and other urban
spaces such as bazaars and squares. It continued until the
end of the Qajar reign.

10. INTRODUCTION
II.CITY IDENTITY

11. Environmental identity
Characteristic of natural
environment:
•Geographic formation
•Topography
•Climate
•Vegetation
•Water

12. Environmental identity
•There were more density and accumulation near the
river.
Characteristic of natural •Mountains have an influence on the shape of the city.
environment:
•Geographic formation
•Topography
•Climate
•Vegetation
•Water

13. Environmental identity
Isfahan is a city which has
been formed in accordance
with the conditions of the
desert in which it is located.
Using the south sunlight
And Wind direction caused :
• Buildings orientation (Ron-e-
Esfahan)
Characteristic of natural • Alleys orientation
environment: • Narrow alleys for making
•Geographic formation shadows
•Topography • Central courtyard
•Climate
•Vegetation
•Water

14. Environmental identity
•Green areas on both sides
of the river were used for
agriculture in both cities but
by the passage of time
these areas mostly
changed to the part of the
city and parks.
Characteristic of natural •Axes of the city were
environment: emphasized by the
•Geographic formation vegetation like a green line
•Topography through the desert.
•Climate
•Vegetation
•Water

15. Environmental identity
Characteristic of natural Zayandehrood river which
environment: goes through the Isfahan.
•Geographic formation Channels of water which are
called Maddi which were
•Topography branching out of the river for
•Climate agriculture and then for
•Vegetation distribution of water to the
•Water city.

16. Environmental identity
Characteristic of man-made
environment:
•City scale
•District scale
•Space scale
•Unit scale
In this form of the city was organic but after Islam they extended
through the main ax of the city.

17. Environmental identity
PATHS
DISTRICTS
NODES
Characteristic of man-made
environment:
•City scale
•District scale
•Space scale LANDMARKS
•Unit scale

18. Environmental identity
•Forms of the roofs which is
from deserts and for
functional uses.
•Narrow alleys to make
shadow.
•Using local materials
•Introverted spaces
•Hierarchy
Characteristic of man-made
environment:
•City scale
•District scale
•Space scale
•Unit scale

19. Central courtyard
Environmental identity
Private zone
Public zone
Characteristic of man-made
environment:
•City scale
•District scale
•Space scale
•Unit scale

20. .Height of buildings
Social identity
.Division of urban spaces
Private
Houses
Semi-Private
Baths
Semi-Public
Mosques, Bazaars
Public
Squares
Streets
Governmental gardens
.Division of districts
based on religions
Jolfa District for
Armenian citizens
Socio-politics
Socio-cultural
.Division of bazaars
Socio-economic based on crafts

21. Social identity
•Jame mosque which was the heart of the
city.
Socio-politics •Division of spaces into private and public
Socio-cultural •Using local arts
Socio-economic

22. Social identity
Socio-politics
Socio-cultural
Socio-economic

23. Social identity
Bazaar as a spinal column of the city was
Socio-politics not only a place for commercial goals but a
center of social and political gatherings.
Socio-cultural
Socio-economic

24. Isfahan
as an Islamic city

25. ISFAHAN AS AN ISLAMIC CITY
Characteristic of Islamic city in Isfahan:
•Two period : before safavid( organic dev.) and safavid period that the city was
founded with regular structure plan
•Iranian and specially Islamic culture have affected All urban characteristics of
Isfahan, such as:
Form quarter-bazaar-Friday mosque-market
urban spaces streets (the shari accesses and the fina), squares
Division into quarters ethnic/ religious differences
Friday Mosque and governor’s houses
Housing layout community life-intermediate area-domestic life

26. ISFAHAN AS AN ISLAMIC CITY
Characteristic of Islamic city in Isfahan:
•Two period : before safavid( organic dev.) and safavid period that the
city was founded with regular structure plan
•Iranian and specially Islamic culture have affected All urban
characteristics of Isfahan, such as:
Form quarter-bazaar-Friday mosque-market
urban spaces streets (the shari accesses and the fina), squares
Division into quarters ethnic/ religious differences
Friday Mosque and governor’s houses
Housing layout community life-intermediate area-domestic life

27. ISFAHAN AS AN ISLAMIC CITY

28. NAQSH-E JAHAN SQUARE
ANALYSIS : A DOMINANT URBAN SPACE
IN ISFAHAN

29. NAQSH-E JAHAN SQUARE
•This is a historical square
with rectangular shape.
•Naghsh-e-Jahan Square
is a multi functional urban
space:
Educational, religious, civi
c, commercial

30. NAQSH-E JAHAN SQUARE
•This square has been formed among an organic context, with an indicative discipline
in arrangement of hard and soft surfaces.
•The arch shape passing ways which surrounding the square make a strong space
definition.

31. NAQSH-E JAHAN SQUARE
•Water fronts, benches, carriages, lights and organized
green areas are the urban facilities in this square.
•Jume prayer, souvenir and art craft shopping's, public
arts such as street theatres are the activities held in
this area.

32. NAQSH-E JAHAN SQUARE
Socio-politics
Socio-cultural
Socio-economic

33. NAQSH-E JAHAN SQUARE
Quality of Enclosing Elements
HARD SPACE that we can have these effects of
space:
Proximity to nature
Integrity
Perception of season
comfort

34. NAQSH-E JAHAN SQUARE
Degree of Enclosure
ENCLOSED SPACE that we can have these effects
of space:
Clear perception of space
Easy control
Convenience for social activity

35. NAQSH-E JAHAN SQUARE
Form character
POSITIVE SPACE that we can have these effects
of space:
INTEGRITY
COMFORT
FUNCTIONAL CONVENIECE

36. NAQSH-E JAHAN SQUARE
Activity character
STATIC SPACE that we can have these effects of
space:
SITTING
CLEAR PERCEPTION OF SPACE
INTEGRITY

37. NAQSH-E JAHAN SQUARE
Order of Enclosing Elements
REGULAR SPACE that we can have these effects
of space:
DISCIPLINE
MONOTONY
DECISIVENESS