This paper explores a 19th-century work in Chaghatay Turkic verse that combines a ‘sacred history’ of the region of Khwārazm (in present-day Uzbekistan and Turkmenistan) with a catalogue of that region’s holy places; the work, called simply Khwārazm taʻrīfi (‘Description of Khwārazm’), survives in a unique manuscript in Tashkent. In its combination of ‘historical’ vision—beginning with a tale of the ‘secret’ conversion of Khwārazm’s people during the Prophet’s lifetime—and geographically-framed shrine guide, the ‘Description of Khwārazm’ resembles several other Persian and Turkic works from 19th-century Central Asia that reflect the local lore, and ‘home-town pride,’ of various regions beyond the better-known urban centers of Bukhara and Samarqand (for which shrine catalogues and sacred histories are known already from the 15th and 16th centuries); these other regions include Tashkent, the Farghana valley, and especially Sayrām, for which several versions of a sacred history and shrine guide, produced in the 19th and early 20th centuries, offer the most direct parallel to the text explored here. The work focused on Khwārazm is distinctive, however, for being more clearly grounded in the recent religious history of the areas it covers; where other examples of these local histories tend to situate the ‘personnel’ of their sacred geographies in the distant past (including even pre-Islamic times), the saints whose shrines are noted as the focus of pilgrimage (ziyārat) in Khwārazm are, as a group, skewed much more toward recent times, with a relatively strong presence for Sufis of the 18th and 19th centuries. The work thus integrates the more recent history of Sufi groups in Khwārazm with the ongoing presence, through their shrines, of the celebrated saints of the region’s past, from Najm al-Dīn Kubrā and Ḥakīm Ata to a lineage of Naqshbandī shaykhs that includes a 17th-century Chinggisid khān of Khwārazm. This paper will outline the ‘sacred history’ presented in the work, but will focus chiefly on its accounts of shrines in Khwārazm, with particular attention to the anonymous author’s construction of a sacred regional space, delineated by prescribed itineraries of pilgrimage and ‘populated’ by saints whose lives knit together a connected ‘history’ of the region.