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In
the
presence
of
masters,
thinkers,
students
and a
large
number
of
enthusiasts,
the
congress
of
architecture
and town
planning
went
underway
at
Isfahan
University
of Art.
At
first,
professor
Heidy
walcher
presented
an
article
titled,
"From
Paradise
to
Isfahan
Garden,
Political
Capital".
She
said:
"The
concept
of
Iranian
garden
in
traditional
interpretations
of
garden
is
nearly
equal to
"Safavid
Garden"
and
generally
interpreted
through
symbolism
as
Islamic
Garden
and the
Qur-anic
Eden
Garden.
The
relation
between
garden
and Eden
is
deeply
influenced
by
willful
embodiments
(like
inscriptions)
and
influential
images
of
garden
as an
earthly
Eden in
Iranian
poems
and
mystical
traditions."
"The
historical
combination
of the
city,
its
architectural
feature
with
palaces,
mosques,
bazaars
and
large
gardens
constructed
by Shah
Abbas
and his
successors
led
everyone
to call
Isfahan
as
Safavids
city and
established
the
physical
and
architectural
feature
of the
city, a
feature
which is
still
intertwined
with
the name
of
Isfahan
at the
beginning
of 21st
century,"
she
added.
"These
historical
gardens
have
been
assimilated
from
Eden,
but
don't
signify
the
concept
of Eden.
These
locations
are the
real
embodiments
of
Islamic
Eden
devoid
of its
concept."
she
concluded.
Next, an
article
was
presented
by Eng.
Kambiz
HaJi-Qasmi
entitled,
"A
Perspective
of
Safavids
Architectural
Constructions."
He said:
"Safavid
architecture
relies
on the
architectural
events
before
Safavid
era.
Safavid
state
was
founded
by Shah
Esma'eil
Safavi
and it
was not
an
ordinary
event,
but
initiated
a new
age
which
influenced
all
aspects
of
Iranian
society.
The
fairly
long
period
of
Safavid 
kingdom
(240
years)
is
imbued
with
huge
steps
taken
for
various
forms of
constructions.
Generally
Safavid
era is
the
period
of
retrospection
and
compilations
of
previous
architectural
ideas
whose
experience
used in
this
era.
Those
experiences
had
begun
from
centuries
ago and
objectified
in
safavid
era. The
great
heritage
of
predecessors
of
Iranian
architecture
converged
in the
safavid
architecture.
"In
the
early
10th
century
A.H.,
Safavids
took the
rein.
Since
Shah
Esma'eil
kingdom
and
under
the
influence
of
Sheikh
Safi, a
period
of
mental
development
and
thinking
based on
Sufism
commenced
and
gradually
found
more and
more
devotees.
In
Safavid
era a
harmony
between
architecture
and
wisdom
and
philosophy
is
considerable.
Following
the
session,
Eng.
Ranjbar
presented
his
article,
"The
Creative
Changes
in the
Planning
of Major
Urban
Centers
in
Safavid
Era."
He said:
"The
history
of
Iranian
town
planning
shows
that
there
has been
a number
of
organic
centers
which
had
related
the main
urban
environment.
The
majority
of these
centers
like
bazaar
had
located
in
environments
such
mosque,
school,
caravansary,
public
places
and
….around
that had
their
own
importance
as the
key
centers
of the
city."
"The
intelligent
locating
skill of
town
planners
in
Safavid
era has
been in
a way
that
from one
hand
developed
in
cities
like
Isfahan,
Shiraz,
Qazvin…
and
defined
their
future
in terms
of
construction.
From the
other
hand,
these
places
have
intentionally
and
coherently
joined
the
organic
center
of 
bazaar
and its
surroundings
and
ancient
urban
background.
The
epitome
of such
a
combination
is
visible
in
Isfahan
garden
and
Naqsh-e
Jahan
square,"
he
added.
The
subject
of the
speech
made by
Ms.
Azadeh
Shah-Cheraqi
was,
"Isfahan's
Garden
of
Poem."
She
stated:
"In
Shah
Abbas
era (in
terms of
nature)
Chehar-Baq
center
(as
human-made
nature)
was
developed
and
became a
significant
experience
in the
history
of
Iranian
architecture
and
town-planning,
there
are lots
of
details
that can
be
learnt
from
this
location."
After
that,
Ms.
Laila
Pahlavan-Zadeh
introduced
her
article,
"Isfahan
Schools
in
Safavid
era"
and
said:
"The
painting
in the
lands
around
Charkhab
and
Chehar-Souq"
(two
districts
of
Isfahan)
was 
widespread
for a
long
time,
these
areas
were
called
Haft
Madreseh
(Seven
Schools).
The
schools
were
still
operating
until
the end
of Qajar
era and
in 1877
collapsed.
At that
moment,
one of
the
great
Iranian
clerics
decreed
that the
remaining
materials
of
schools
can be
used for
constructing
Rahim-Khan
mosque
and
Maheleh
No
mosque
which
later
called
Fesharaki
mosque.
The
schools
include:
Esfandyar
Baik,
Dadeh
Khatoun,
Parnian
Khadem,
Zainab
Baigum
and
Maryam
Baigum.
The
other
two
schools
Known as
Sarounaqi
and Shah
Hassan.
Nevertheless
in his
travelogue,
Chardin
points
that in
Safavid
era
there
were
eight
schools
in
Khajou
district.
A
scholar
and
editor,
Eng.
Heshmatollah
Entekhabi
accounted
for the
process
of
developing
town
planning
in
Isfahan:
"During
the last
decade,
several
researches
have
been
done on
formation,
origins
and
development
of
Isfahan,
and
precious
works
have
been
published
on this
issue.
However
it seems
that
foretold
researches
have
ignored
some
points:
first,
the
geographical
difference
of the
word,
"Isfahan"
and its
implication
for
historical
geographers,
since
the word
Isfahan
has been
used to
signify
a
region,
state,
town and
finally
city.
The
second
key
point
which
mostly
ignored
is the
natural
bed of
the city
and the
role of
nexuses
and
their
branches
in the
formation
of
districts
and the
nexus of
entries
which
constitute
the
major
structure
of city.
On the
other
hand a
number
of
researches
must be
done on
the
borders
of
Isfahan's
districts
and
Yahoudieh
villages
which
contributed
to the
genesis
of the
city,"
he said.
"Khosrow-Abad
Garden
in
Sanandaj
as an
Instance
of
Safavid
Garden
Planning"
was the
subject
of a
lecture
given by
Eng.
Muhammad
Aminian.
"Garden
planning
has a
long
history
in our
country
and in
all
times
particularly
Islamic
period
has had
its own
importance.
In the
consideration
of
Iranian
garden
architecture,
Isfahan
as the
third
capital
of
Safavid
dynasty
is the
best
example
of
studying
the
relation
between
royal
gardens
and the
city,"
he
noted.
"The
architecture
of many
such
gardens
comprises
hyperbolic
elements.
This
extremity
is
evident
for
example
in
Chehel-Sutun
since
there's
a clear
difference
between
the
subtle
exterior
façade
and a
volume
at the
back of
it. When
we
compare
the
plane
and
volume
of
Chehel-Sutun
and
Hasht-Behesht
constructions
with
Khosrow
Abad
garden
and its
historical
descriptions,
we find
that
although
the
later
garden
has been
established
in Qajar
period,
clearly
shows
the
continuity
of
Safavid
garden
planning
in
Sanandaj,"
he
added.
Subsequently
Davoud
molla'ei
Avanji
remarked
on
Naqsh-e
Jahan in
Isfahan:
"Throughout
its
establishment,
Naqsh-e
Jahan or
Shah
square
has been
a locale
for
various
kinds of
activities.
As it's
been
told in
history,
this
square
comprised
of a
unique
architectural
composition
which
was and
is
exceptional.
Undoubtedly,
if we
look at
the
square
more
carefully,
we will
find it
as a
city
based in
Isfahan
city."
Professor
Yahya
Michot
presented
his
article,
"An
Unknown
Leaf
from the
History
Book of
Isfahan."
He
stated:
"In
his book
Rad Ala
Monajemin
Avicenna
opposes
the
impressions
made by
zodiacs
and
geographic
regions.
The book
contains
some
pages
which
are
evidently
hasn't
been
written
by
Avicenna
himself
since it
refers
to a
number
of
events
happened
in
Isfahan,
but at
that
time
Avicenna
were not
in
Isfahan
or these
events
happened
after
his
demise."
Next,
an
article
titled
"The
Structural
Features
of
Iranian
Baths in
Safavid
Era"
was
introduced
by Eng.
Tabasi.
In a
part of
his
lecture
he
regarded
Safavid
era's
architecture
as
definitely
the most
brilliant
period
of
Iranian
architecture
and town
planning.
"The
establishment
of a
powerful
central
state,
the
security
resulting
from an
unwavering
state,
innovations
and
development
in the
technology
of
construction,
development
of the
cities
as the
outcome
of
economic
prosperity,
the
penchant
of
Safavid
kings,
particularly
Shah
Abbas I
for arts
and the
promotion
of arts
are
among
the
influential
reasonons
for a
unique
flourishing
and
growth
in this
era.
Along
with the
magnificent
thriving
of
various
genres
of
architecture,
the bath
construction
based on
prior
experiences
was also
reached
to its
highest
level,"
he said.
Ardakani,
A
student
of Art
Research,
PhD
level
presented
an
article
and
said:
"As
an art
which
makes an
active
and
dynamic
with his
audience
and
embraces
a large
portion
of human
life,
architecture
can
reflect
the
thinking
and the
kind of
philosophical
attitude
of each
civilization.
The
remained
architectural
works
from the
history
of human
being
affirms
that
with
utilizing
symbols
and
signs,
architecture
can
represent
a major
part of
human
ideas
and
symbolic
ideals.
Therefore
we can
see the
embodiments
of these
symbols
and
signs."
Following
the
session,
Norouz-Zadeh
Chegini
discussed
on the
Favorite
City
from
Bishapur
to
Isfahan:
"There's
a
relation
between
Bishapour
and
Isfahan.
The
political-social
circumstances
of
Sasanid
era are
similar
to
Safavid
era.
Like
Sasanids
who
saved
the
country,
after
Mongols
era 
Safavids
stabilized
the
country.
As a
matter
of fact,
Ardeshir
confronted
the
local
kings
and
conquered
all the
lands of
Iran and
established
a
central
state.
Safavids
also
faced
the same
problem,"
he said.
Pointing
to the
centralism
in the
states,
Chegini
added:
"Both
Sasanids
and
Safavids
had
centralized
states.
In both
periods,
the
issues
of state
development,
the
establishment
of
social
classes,
clerics,
craftsmen,
intensification
of
militarism,
town
planning,
development
of the
country,
religious
propagations,
and
inscriptions
are the
same."
Then
an
article
titled,
"The
Role of
Tent-like
Structures
in the
Gardens
of
Safavid
Era"
was
introduced
by Eng.
Zahra
Namavar
and Eng.
Rohollah
Mojtahedzadeh.
A part
of
article
writes:
"Although
the
residents
of
Iranian
plateau
had
resided
and
spent
their
life in
a stable
place
(as the
remains
of small
houses
with
stony
bases
dating
back to
six
thousands
years
ago have
been
found),
from
ancient
times
one of
the
major
elements
in
Iranian
courts
and
gardens
has been
tent and
camp.
Consequently,
tent and
tent-like
structures
have
always
played
an
important
role in
moving
from one
place to
another
in
nomadic
life and
travels
of
Iranian
kings to
summer
and
winter
resorts.
These
structures
were
increasingly
penetrated
to royal
life and
established
themselves
as one
of the
stable
elements
of
planning
and set
designing
of
Iranian
gardens.
As
professor
Hillenbrand,
the
historian
and
scholar
of
Islamic
architecture
writes,
engaging
with
tents,
villages,
gardens
and
water
has an
outstanding
and
well-known
background
in Iran
which
harks
back to
Achaemenids
era in
6th
century
B.C."
Regarding
Safavid
houses
in
Maibod,
Eng.
Issa
Esfandjari
said:
"In
neighboring
regions
like
Maibod
and
Yazd, we
see the
same
architectural
works
mostly
rooted
in their
own bed,
natural
and
local
situations
than
external,
governmental,
political,
foreign,
…
causes."
The
title of
next
article
was
"A
Look at
Chehel-Sutun
from
Another
View"
by Dr.
Abdolkarim
Attarzadeh
who
described
the
implications
of
Chehel-Sutun:
"Hillenbrand
indicates
to water
and a
kind of
visual
play on
it. Also
forty
was a
sacred
number
which
was
taken as
good
omen.
Forty
has many
significations
like
abundant
numbering,
the cup
of
sortes,
forty
Safavid
keys, a
fortress
called
"Forty"
in
Veresk,
Mazandaran
in Iran.
The
exterior
column
of
Takht-e
Jamshid,
forty
columns
or forty
meanings,
candelabrum,
Shabestan
Friday
Mosque,
etc."
He
added:
"the
plane of
the
building
is so
similar
to
Sasanids
and
Achaemenids
architectures
and
other
ornaments
like
mirror
and
glass
working
first
has been
seen
here."
The
last
lecturer
was
Negar
Shari'at-Madari
who
introduced
the plan
and map
of
Sheikh-al
Islam
house:
"For
its
features,
this
building
can be
considered
as one
of the
exemplary
works
for the
study of
housing
in
Safavid
school.
Althogh
the
wooden
works
and
plaster
ornaments
are
reminders
of Qajar
art, and
the
house
has been
turned
into an
artistic
center
in the
reconstruction
process,
its
importance
requires
more
preservation
than
before."
She
said.
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