This satellite image of Ahuan (563km from Isfahan) shows the Ribat-i Ahuan, one of only three places (all ribats) specifically named as stopping places for Shah Abbas along the Khurasan Highroad. The grand caravanserai here, although often said to have been constructed by Shah Abbas, was actually built later (in 1685).
Between Abdolabad and Lasjird , Shah Abbas stopped at Ab-i Barik (literally, ‘narrow water’: 478km from Isfahan). The only extant water in this area is a charming handsbreadth, as shown here.
This shows the remains of the shahnishin in the ruins of the caravanserai at Abdolabad (462km from Isfahan). Although shahnishinliterally means ‘place for the Shah to rest’; Shah Abbas probably did not rest here at all, and in 1601 is more likely to have camped outside the caravanserai.
Here are the remains of the ancient qaleh (fort) in Deh Namak. This has ‘Sassanian-size’ bricks and is referenced in early Arab chronicles. To the right is the dome of an extant abambar (covered water-tank).
Deh Namak (literally, ‘Village of Salt’) was 441km from Isfahan along Shah Abbas’ walk. This satellite image shows the qaleh (fort) and the two caravanserais in this tiny village. I think Shah Abbas probably, in 1601, either camped here or – perhaps – lodged in the fort.
This schematic drawing shows the 24 known stopping places along the final part of Shah Abbas’ 1601 walk. Those indicated as open diamonds were included in an Ottoman logistics briefing for a bungled invasion of Iran during the reign of Shah Abbas.
This satellite image shows the last section of Shah Abbas’ walk, with the 24 known halts along the Khurasan Highroad to the Holy City of Mashhad.
This schematic drawing shows the 40 known stopping places along the 1601 walk of Shah Abbas from Isfahan.
After Shah Abbas the First had walked through Kashan and across the kavir area of salt plain and salt mud, he turned eastwards along the Khurasan highroad towards the Holy City of Mashhad. This latter part of the Shah’s route is easy to trace exactly: many pilgrims came – and still come – this way. …
This is the evening before kuch (the migration) started so Morteza is in his garmsir (winter pasture) house, reading his Quran. All the Bakhtiari are Muslims, but Morteza was the only one who I ever saw praying.