This paper explores the place of a female saint of Yarkand, in modern day Xinjiang, People’s Republic of China, in local devotional traditions in the region. It focuses on the early twentieth century, during the reign of a series of warlords in the region and pays particular attention to documents associated with her shrine, as well as the pilgrimage traditions that surrounded it. These texts, a nas?b-n?mah and tazk?rah—a genealogy and a hagiography said to be the 29th chapter of the tazk?rah of the Bughr?-kh?ns—are, as are so many texts from the region, the product of an unidentified scribe and give both the genealogy and story of miracles performed by a saint alternately called B?b? P?dish?h and B?b? Halv?’?. This text was kept at the shrine of the saint just outside of the historical center of the city and was used in a devotional setting that was frequented almost exclusively by women who desired to fulfil a societally normative role, such as when they wished to marry, to conceive, or to ensure the health and prosperity of their offspring. This paper will begin by situating the texts within the literary landscape of the region, which consisted largely of small treatises and devotional manuals, suggesting that these materials are, in point of fact, the most important source to the knowledge of religious and sacred practice in the region at the time of their transmission. It continues by situating the practices at the shrine within the context of the broader set of devotional practices that were the norm, paying attention to the fact that the shrine was essentially the domain of women and children. It will then narrow in focus and examine the texts themselves, probing the saint’s connection to a well-known Makhd?mzadah genealogy as an initiatic link and the role of place in her tazk?rah, which sees her travel from her birthplace to Mecca and settle in Yarkand. It argues both for the place of the text as central to women’s devotional practices, as well as their legitimate use as a source for the study of religious practice in the region. Finally, it suggests that normatively female devotions, typically thought of as located outside the world of texts, were in fact perfectly capable of centering itself around them.