Chroniclers in their Travels about Central Asia.

"To the north of the eastern border town, in front of the temple of the devas, there is a large Dragon Lake. The text appears to be a fragment of ... Xuanzang was born in 602 to a family of scholars; his birth name was Chen Yi. He is primarily known for his seventeen-year journey to India, where he studied and interacted with renowned Buddhist masters, particularly at Nalanda Monastery.

Suan-Szyan undertook a grand journey from China to India and back between. 646. VII c.

Medieval Travels in Central Asia.

The purpose of the pilgrimage was to visit holy sites, acquire Buddhist texts, and study in monasteries. However, being a very curious and undoubtedly naturally gifted man, he also devoted considerable attention to describing the natural landscapes of the places he traveled.
In 648, he completed his account of his religious mission. It should be noted that Suan-Szyan work was first translated from Chinese into French in 1857 by S. Julien. Commentary on the translation was compiled by Vivienne de Saint-Martin, G. Jull, and F. Richthofen. Then, in 1884-1885, translations of Suan-Szyan work were published in English by S. Beale, followed by translations in Japanese, Uyghur, and other languages.
It should be added that, as early as the mid-XIXth century, the eminent Russian sinologist and academician V. P. Vasiliev translated Suan-Szyan work into Russian. However, the translation remained in manuscript and was never published. This information is, for some reason, missing from the Introduction to the 2012 translated edition of the book.
Our acquaintance with N. V. Alexandrova's translation of Suan-Szyan work prompted us not only to examine in detail the Chinese traveler's route through Central Asia but also to make our own revisions. This was facilitated by the authors' many years of expeditionary research in the Tien-Shan and Pamir mountains, which included a thorough knowledge of the area's geographic features and toponymy, as well as the use of satellite imagery.
This analysis allows us to refine the traveler's route and, in some cases, compare certain natural features with their present-day state. We will use italics for the place names cited by the scholar-monk Suan-Szyan and N. Bichurin, while modern names will be in standard type.
Furthermore, it should be noted that the area was inhabited, both then and now, by peoples of different linguistic groups, and therefore, Uyghur, Kyrgyz, and Chinese place names will be encountered, which will also be noted in the text. A devout Buddhist and preacher of this religion, Suan-Szyan  was born in China, in the village of Koushi (600-664 CE), in what is now Hunan Province.
He spent most of his youth in a monastery in the city of Chang'an (now Xi'an), where he was accepted as a novice at the age of 13, having demonstrated a rare talent for studying sacred texts. At the age of twenty, he received full ordination as a member of the sangha.
It was precisely to gather the Buddhist texts that interested him that the monk decided to embark on a long journey to India. He began his journey from his hometown through Lanzhou to the western border of the Tang Empire, i.e., approximately 90° east.
Here, somewhat east of the city of Hami (also known as Kumul), "...his fellow monks... abandoned him, and he continued his journey alone." This statement raises doubts: he could not have traveled through East Turkestan alone without porters, translators, and guides.
This information is either an inaccuracy in the translation, or it indicates that the pilgrim continued on without his fellow monks. It's possible that his companions changed from monastery to monastery as they passed through territories where Buddhism was practiced.
He traveled mostly on foot or horseback. From the border of the empire, the traveler followed the northern edge of the Tarim Basin. This is all currently the territory of the Xinjiang Uyghur Autonomous Region of China, which at that time was not part of the Tang Empire.
Here he visited the city of Turpan in 630. He noticed that the local ruler was a Buddhist. He presented Suan-Szyan with letters of recommendation. letters. Then the traveler passed by Karashar (Atsini), where he noted 10 monasteries and a lake, which he called Dragon Lake (Lun Chi, Chinese).
He visited the area in the area of ​​​​the city of Kuchi (Quizhi) and counted about 100 monasteries. Then he went to the country of Balujia, i.e. to the area of ​​the modern city of Aksu, where he also found several dozen monasteries. Dragon Lake, i.e. Long Chi, mentioned by the traveler, is undoubtedly Lake Bagrashkol (its other modern counterparts are Bostan or Bostan-nor).
Note that in the work of N. Bichurin, in ancient times the Chinese called Lake Bostan Hai-shui, Shi-ya-hai-tzu and Dun-hun-seu (Chinese). Xuanzang apparently did not know them, which is highly doubtful, or they appeared after his journey. The meaning of the hydronym Bagrashkol has not yet been clarified.
Bostan, in Persian, is a garden, a flower garden, in Uyghur - a cool, green place convenient for relaxation. The traveler noted that there are no wells here, and local residents take water from the lake. It is known that the area of ​​this large lake is 1380 km. sq., depth up to 16 m.
It is flowing, therefore fresh. Indeed, the waters of Bagrashol are suitable for human consumption. Of course, Suan-Szyan could not help but describe such a large freshwater lake, the only large freshwater lake in these places. By the way, in our time here, on the shore of the lake, at an absolute altitude of 1050 m, there is a recreational zone of modern Xinjiang.
From Balunjia (city of Aksu), Suan-Szyan moved to the northeast and approached the Ice Mountain (Lingshan, Chinese), to the spur of Tsunlin, i.e. Tien Shan. Note that in the comments to the Russian translation it is stated that the Ice Mountain mentioned by the traveler is Pobeda Peak.
We cannot agree with this. Pobeda Peak is located 68 km away. southwest of a possible pass that could cross the ridge. For a long time, Turkic-speaking residents of the Aksu city area have called Pobeda Peak Temir or Temur, i.e. Iron. The slope of the southern exposure of Pobeda Peak, facing the Tarim Basin, is mostly rocky rather than glaciated.
Therefore, the mountain could not be called Ice. Perhaps the rusty color of the rocky slope is the reason for the name Iron Mountain. There are other interpretations of the oronym Temir, but they are less convincing, and also do not include the word “ice”.
The name Pobeda Peak appeared on maps of the USSR in 1943. Nowadays in Kyrgyzstan the peak is called Zhenish (Victory, Kyrgyzstan). There are no accessible passes near Victory Peak, so this place could not attract the attention of Suan-Szyan.
The traveler does not give the name of the pass along which he passed into the basin of Lake Issyk-Kul, but in our opinion, it is Muzart. At that distant time, this toponym was still absent. According to S. Umurzakov, the word “art” (pass) entered the Kyrgyz lexicon no earlier than the Xth century.
However, the name of the pass includes the word “muz”, which means ice in Kyrgyz. Therefore, the name Ice Mountain is most likely associated with this pass. It is located in the western part of the Halyktau ridge (Eastern Tien-Shan), 147 km northeast of the modern Chinese city of Aksu, and 68 km northeast of Pobeda Peak.
The absolute height of the pass is 3602 m. Even today the shortest caravan route from the city of Aksu to the city of Gulja passes through it. Although the pass is relatively low, it is difficult to pass. When climbing it from the south, even today you have to follow the tongue of a large glacier for 9 km, the total length of which is about 34 km.
Movement along it is difficult due to a pile of stone blocks covering the very end of the glacier. From an absolute height of 3460 m the steep climb to the pass begins. Stone glaciers, composed of coarse stone material, descend onto it from two opposite slopes.
They also impede the movement of travelers, especially pack animals such as horses, camels and yaks. In the Russian translation under review, the difficulties of the pass are not described. But the French translation says that crossing the pass is very difficult and dangerous because “... since the beginning of the world, the snow that has accumulated here has turned into ice blocks that do not melt either in spring or summer.
Smooth fields of hard and shiny ice stretch into infinity and merge with the clouds. The path runs between icy peaks hanging on both sides and through high ice masses...” This description indicates that Suan-Szyan walked through the Muzart Pass.
And one more note. Some commentators on his journey believe that Xuanzang passed through the Bedel Pass. We cannot agree with this, because... the traveler describes the difficulties of the ice pass, but there are no glaciers on Bedele, and it is almost 700 m higher than Muzart.
In addition, on the road to Issyk-Kul after the Bedel Pass you need to cross the large and stormy Naryn River, and from Muzart there are no dangerous fords on the way to this lake. For seven days Suan-Szyan made his way through the Halyktau mountains (Eastern Tien-Shan).
He walked 140 km in them, and lost 13 or 14 of his companions here, who died in the ice. A significant part of the caravan was also lost. After crossing the Muzart Pass, Xuanzang undoubtedly proceeded into the Tekes River valley, then through the Santash Pass to Lake Issyk-Kul.
He wrote that the distance from the mountains to the lake was 400 li, or approximately 150 km, while modern estimates place the distance at around 180 km. It's worth noting that the current Chinese unit of length, the li, is approximately 576 meters. During the Tang Dynasty, it varied from 369.75 meters to 443.70 meters.
It appears that Suan-Szyan used the former. This This is evidenced by his remarkably accurate determination of the circumference of Issyk-Kul and most of his other distance estimates. The traveler calls Lake Issyk-Kul "Big Clear or Transparent Lake" (Daqingchi, Chinese).
According to his calculations, the lake's circumference is over 1,000 li, or over 370 km. According to modern measurements, it is approximately 390 km. The lake extends from east to west. Its waters have a bitter, salty taste. Note that in reality, the lake is brackish, with one liter of water containing approximately 5 grams of salt.
Either the traveler exaggerates the lake's salinity, or its waters were actually saltier at that time than they are today. It is known that from approximately the second century, i.e., for almost 600 years before the pilgrim's journey, Issyk-Kul was endorheic.
Therefore, the lake became intensely saline. Issyk-Kul's current low salinity is due to the fact that approximately 250 years ago, it was a flowing lake, and therefore freshwater or less saline. Suan-Szyan testifies that the lake is inhabited by dragons, fish, and other exotic creatures.
Although the lake still harbors abundant aquatic life, no one fishes for it. Wanderers often come to the lake to pray. Two factors - the absence of fish in the lake and the fact that people come here to pray - indicate that the lake is revered. Its name derives from the ancient Turkic words "iduk, ytyk," meaning "sacred."
Indeed, in the recent past, the lake was revered by local residents: washing clothes, fishing, or even swimming in it was prohibited. It was considered sacred, a sacred lake. The pilgrim followed the northern shore of Issyk-Kul to the Chu River valley along the Kyrgyz Ala-Too ridge to the city of Sushe (or Suyab), located near the modern city of Tokmak.
The Ak-Benshim settlement now stands here. He then moved west to the city of Talas (Dalosy), as the commentary states, through Qian Quan (Chinese), i.e., the area of ​​Mynbulak (Thousand Springs, in Turkic). The first translation error is that it equates the modern city of Talas with the ancient city of Dalosy.
By Dalosy, Suan-Szyan, of course, meant the ancient and large city of Taraz (Taraz), and not the secondary settlement on the middle reaches of the Talas River that Russian-Ukrainian settlers founded in 1877, i.e., the city of Talas. Today, it is a regional center with a population of approximately 40,000.
Furthermore, the commentary states that the pilgrim "reached the city of Talas from the Chui Valley via passes - through the Susamyr Valley..." N.V. Alexandrova's assumption is also untenable. The Susamyr Valley is off the traveler's route. Passing through it and over the Otmek Pass (3,330 m) would have significantly impeded the traveler's progress, and the author of "Notes..." makes no mention of his visit to the Susamyr Valley.
Another argument against N.V. Alexandrova's assumption is that, after Issyk-Kul, Suan-Szyan visited the city of Sushe (Suyab), located near modern-day Tokmak. From here, he traveled west, not south, to the Susamyr Valley. He could only have penetrated it by returning to Issyk-Kul or by overcoming the high and extremely difficult passes across the Kyrgyz Alatoo.
This is patently nonsense. The commentary to the Russian translation of the traveler's work states that the area of ​​Mynbulak is located in the foothills of the Kyrgyz Alatoo, where there are numerous springs. According to Xuanzang himself, Mynbulak is located 900 li, or 330 km, west of Issyk-Kul.
This is precisely the distance at which the area with numerous springs is located today. It stretches from the modern village of Sokuluk to the city of Merke for approximately 90 km. According to Suan-Szyan, it extends for about 200 li, or 80 km.
The strip of springs is located 5-10 km from the foothills of the Kyrgyz Alatoo. The traveler noted forests and deer, or marals, in the local mountains. According to the author, these mountains are where the Turkic ruler (khagan) usually rests. It's worth noting that spruce forests are currently confined to the Ala-Archa and Alamyudyun river valleys (near Bishkek); they are absent further west.
However, in the VIIth century, spruce forests were apparently also located west of Bishkek, along the valleys of the mountain rivers Merke, Aspara, Kaindy, and Karabalta. It's possible that the traveler also refers to the stands of juniper, which are characteristic of this mountainous region, as forests.
However, one piece of information in the "Notes" raises confusion. It is reported that the traveler traveled 140-150 li (about 45 km) from Mynbulak and arrived in the city of Taraz (Dalosy). This contradicts Suan-Szyan aforementioned testimony that Mynbulak is 900 li from Issyk-Kul.
In reality, the distance from Mynbulak to Taraz is 145, not 45, kilometers. This is either a traveler's error or a translation inaccuracy. From the city of Taraz (Dalosi), Xuanzang proceeded southwest to the city of Baishui (Chinese: "White River City").
Judging by its size, which is approximately the same as Taraz, this is undoubtedly Ispijab. Today, the city of Sairam stands on this site. Suan-Szyan gives the distance from Dalosi to Ispijab as approximately 210 li, or about 80 km. In reality, it is at least 160 km.
Therefore, this distance is twice as great as Suan-Szyan. It is unclear why this error occurred. Perhaps the pilgrim provided information he had not asked for? He then traveled southwest for 200 li (80 km). He crossed the Ugam Range (spurs of the Western Tien-Shan), apparently via a pass at the headwaters of the Mugalsay River (2,150 m).
The ruins of a caravanserai still remain at the pass, suggesting that a caravan route passed through it in ancient times. He arrived in the city of Gunyu (a region of today's Gazalkent). He noted here that "...the forests are dense and flourishing."
Indeed, dense juniper (juniper) forests and stands of wild apple, pear, almond, cherry plum, ash, and other deciduous trees are common in the valleys of the southwestern macroslope of the Ugam Range. Wild walnut and pistachio are also occasionally encountered.
Juniper forests are dominated by juniper. During Suan-Szyan time, forests here likely occupied larger areas than they do today. The pilgrim visited these places when the wild fruit trees were in bloom, i.e., in late March or early April. Therefore, he used the adjective "blooming."
The traveler then moved south. He traveled 40-50 li (20 km) and arrived in the country of Nuchijian (the area of ​​today's Gijal or the Aksakata River valley, a left tributary of the Pskem River). He then traveled another 200 li (80 km) west, to the country of Zheshi (Tashkent).
He estimated the distance from Sairam (Ispijab) to Tashkent (Zheshi) to be 450 li (175-180 km). According to modern measurements, it is approximately 150 km. His almost exact estimates of the distances traveled are striking. Only in two cases, noted above, did he make a significant inaccuracy.
After Tashkent (Zheshi), he traveled southeast for 1,000 li (370 km) to the country of Feihan (Fergana). It is believed that the pilgrim did not penetrate deep into the Fergana Valley, but rather traveled along its western edge to Samarkand, then to Termez (Dami).
Then, via Balkh (Fohe), he passed through the territory of modern-day Afghanistan and Pakistan to India. Consequently, on his way to India, the monk made a vast journey through Central Asia, primarily along the Tien-Shan. The traveler circled the entire Hindustan Peninsula, visiting numerous monasteries and other sites associated with Buddhism.
He traveled south through India, reaching approximately 12° N. On the return journey from India, the traveler encountered the Pamirs, which he called Bomilo in the Chinese style. From the city of Balkh (Fohe) in what is now Afghanistan, Suan-Szyan marched east through Badakhshan Province.
Then, past Lake Sheva (or Shiva), across the Lal Range, likely via the Charjavin Pass (its absolute altitude is approximately 3,200 meters), he proceeded into the Panj River valley. He descended into it approximately 18 kilometers south of the modern city of Khorog.
The Charjavin Pass appears to have been more convenient for him than other, higher mountain passes through the Lal Range. He then moved up the left bank of the Panj to the confluence of the Wakhan and the Pamir Rivers. He then crossed the Wakhan and proceeded along the left bank of the Pamir River to Zorkul.
It is likely that by choosing this route, he avoided the dangerous crossing of the teeming Panj. So, Suan-Szyan traveled approximately 190 km along the Panj Valley, then along the Pamir River to Lake Zorkul, another 160 km. The total length of this journey was 350 km.
According to his definition, it was 1,000 li, or just under 370 km. The traveler noted that in the Pamir River Valley there was a Great Dragon Lake (Dalunchi). This was undoubtedly Lake Zorkul. From 1838 until the early XXth century, it was commonly called Lake Victoria, following the English explorer D. Wood.
According to Suan-Szyan, the lake stretches 300 li (110 km) from east to west, with a width of about 30 li (10 km). Today, the lake is 20 km long and about 4.5 km wide. The pilgrim noted that a river flows from the lake to the east. This is undoubtedly the Istyk, a left tributary of the Oksu (or Aksu).
The traveler's description of Lake Zorkul suggests that in the VIIth century, the lake was much larger than it is today. This is evidenced by the lake's dimensions established by Suan-Szyan, and by the river he reported flowing from it to the east.
Currently, this river, the Istyk, flows from a small lake called Karadonga, which is located 19 km from the eastern end of Zorkul. The widespread lake sediments in the Zorkul Basin also indicate a larger reservoir. All these facts indicate that the lake occupied most of the basin.
It extended sublatitudinally for approximately 90 km. Judging by the watershed between Lakes Zorkul and Karadong, its water level was 160-170 meters higher than today. Today, the lake's maximum depth is approximately 5 meters.
The lake's great depth during Suan-Szyan time is indirectly indicated by the traveler's words:
"Its depth cannot be measured." He noted the water's deep blue color and its taste as "very sweet." It can be stated quite confidently that Suan-Szyan could not have made such a mistake, increasing the length of the lake by more than five times.
The level of Lake Zorkul has been decreasing significantly since the end of the XIXth century. Currently it is fixed at an absolute altitude of 4120 m, but the decline continues. Consequently, Zorkul is a lake with a very variable level. The neighboring Pamir lake, Chakmaktynkol, is located 37 km southeast of Zorkul and is the source of the Oksu River.
The lake is located in the Wakhan Corridor, on the border of Afghanistan and Tajikistan. The Kyrgyz hydronym originates from the word "chakmaktuu." It is worth noting that both the Kyrgyz and Tajik peoples live here. The name is interpreted as a "cell lake," consisting of cells or sections of the reservoir - four main lakes.
The length of the western, largest part of the lake is 10 km. The total length of all four main lakes in the basin is 40 km. The absolute altitude, according to modern data, is 4015 m. The length of the lake basin, or ancient lake Chakmaktynkol, is approximately 79 km.
The ancient shorelines on the southern slope of the Wakhan Range lie at absolute elevations of approximately 4,200 meters. Consequently, the lake's depth in ancient times was approximately 170-180 meters. At that time, the lake's waters discharged into the Wakhan River basin.
A similar discharge could occur with a rise in the modern lake's water level of just 5-8 meters. The high water levels of Zorkul and Chakmaktynkol in the past were possibly due to the damming of the rivers by large valley glaciers descending from the Wakhan Range and the Hindu Kush.
In the Pamirs, there is still evidence of glacial damming of rivers. One of these is marked by a mass of sediments from an unnamed lake that no longer exists. We will call it "Gözkul" because it is connected to the Göz River. The lake was located at the southwestern foot of the Kashgar Range, at the source of the Göz River, at an altitude of approximately 3,280 m.
The coordinates of its center are 38˚44' N and 75˚00' E. The main body of the lake was approximately 20 km long. It is delineated by lacustrine sediments, among which are four residual lakes at altitudes of 3,280-3,290 m. Gözkul was formed by glaciers damming the Göz River basin. In the recent past, at least five glaciers, simultaneously or successively, dammed the Göz River valley.
Presumably, lakes also repeatedly formed in the Panj and Wakhan valleys during the Pleistocene and Holocene due to the damming of the Panj by Hindu Kush glaciers. These deviations from the main narrative are made for one reason. They further confirm our assumption of Zorkul's greater size during Suan-Szyan time.
From Zorkul, Suan-Szyan followed the Istyk River valley northeast. He reached the Oksu River, the headwaters of the Murghab. He traveled downstream for approximately 30 km. Then he turned sharply southeast, and along a caravan route, crossing the Sarykol Range through the Kulma Pass (4,363 m), descended into the Karasu River valley.
Then, moving upstream for 10 km, he crossed the Bolshoy Rabat Pass (4,098 m) into the Chon-Karasu River valley, and then past Lake Maly Karakul, he proceeded 50 km to the Göz River. He then entered a mountain pass through the Kashgar Range, which is located in the antecedent valley of the Göz River.
This valley extends for 70 km. Its western entrance is at an altitude of approximately 3,400 m, and its eastern exit is at an altitude of 1,780 m. The Karakoram Highway now runs through this valley. The traveler entered the country of Usha, i.e., somewhat south of Kashgar.
Then he visited the country of Qusha (Kashgar). Then, through Yarkand, he proceeded to ancient Khotan (Kustan). Here, he counted approximately 100 monasteries and 5,000 monks. In the Khotan region, according to his testimony, there are deposits of white and black jasper.
From Kashgar to Khotan (Kustan) he traveled 480 km (1,300 li). According to modern data, this distance is approximately 470 km. He passed through the country of Zhuojujia, which is located 500 li (about 200 km) from Kashgar. The towns and villages of Guma (or Pishan) and Karghalik (or Yecheng) now occupy this site, in the basins of the Tiznaf and Sanju Rivers.
The traveler noted a large mountain on the southern edge of Zhuojujia. Its summit is perpetually cold, both winter and summer, and everything freezes. Four turbulent streams flow down from it. Apparently, this mountain is Sanju Dabang, 6,248 meters high.
Four streams of meltwater actually flow from it toward the Tarim Basin. In the "country of Khotan," Suan-Szyan visited several memorable sites. One of them, the city of Bojiayi, was located 300 li (110 km) west of the royal city, presumably from the center of the country, Khotan.
Bojiayi was apparently located in the Sanju River valley. To the east of the royal city, approximately 300 li (110 km), in the middle of a desert, there is a large area completely devoid of vegetation. The soil here is reddish-black. Apparently, this clayey desert amidst the sands is located where the Chira River disappears into the sands (approximate coordinates: 37˚12' N and 81˚22' E).
From this point, he traveled east for 30 li (11 km) and arrived at the city of Pimo. This is presumably the site of the modern city of Keriya. Then, after traveling 200 li (80 km), he proceeded to the city of Nijan, i.e., the oasis of Niya. Here he found a large swamp.
Then he entered the very windy sandy desert of Kumkatty, where "...at times one hears singing and whistling, or else a plaintive cry..." This is probably the first written mention of "singing sands" - a phenomenon that is characteristic of some sand dunes.
N. Ya. Bichurin's maps of the ancient "Central Asian" peoples' settlements also mention the "Ringing Sands" (Ming-sha, Chinese), located in the southeast of the Taklamakan Desert. These may be the same sands. It's worth noting that in the Almaty region, on the right bank of the Ili River, in the Ayakkalkan tract, a huge dune emits a characteristic hum during strong winds.
This "singing dune" regularly attracts numerous tourists. Along the edge of the desert, the pilgrim proceeded to the land of Jumo, apparently to the area of ​​modern-day Cherchen, and then to the western border of the Tang Empire. A map of the traveler's route is provided in Suan-Szyan translation.
Judging by it, he traveled not from what was then China, but from Karashahr. From India, the pilgrim only traveled as far as the area of ​​modern-day Hotan. In reality, from Khotan, he traveled at least another 1,000 km along the southern edge of the Tarim Basin to the territory of the Tang Empire, where his journey ended.
During his journey, Suan-Szyan covered at least 25,000 km and visited 130 kingdoms. He was repeatedly on the brink of death, but fortune favored him. He was not only a great traveler but also a persistent worker. From India, Suan-Szyan traveled with a caravan of 20 horses loaded with Buddhist manuscripts and other religious paraphernalia.
He brought back 657 books and numerous Buddha statues. Over the course of nearly 20 years, Xuanzang translated 1,330 Buddhist manuscripts from Sanskrit into Chinese. Some of the ancient original manuscripts in India were lost, and only his translations preserved them for posterity.
He is revered as a saint in India and China. His notes are essential for clarifying the development of certain natural features in the Tien-Shan and Pamir mountains and are of great interest to paleogeographers.

Abstract.

In the VIth century, the Buddhist monk Suan-Szyan made a grand journey from China to India. He covered a total of approximately 25,000 km. The purpose of his pilgrimage was to collect Buddhist manuscripts in India, many of which Suan-Szyan had already translated from Sanskrit into Chinese in his homeland.
He described his journey in detail in a travel diary, which has been published numerous times in China. His book has been translated into many languages. The Russian translation and its first publication were published in 2012. This article examines only a portion of his route: from the western border of the Tang Empire to the territory of present-day Afghanistan and back.
The pilgrim's journey through India is not the subject of this review. Suan-Szyan traveled along the northern edge of the Tarim Basin, crossed the Tien-Shan, and on his return journey, traveled through the Pamirs and along the southern edge of the aforementioned basin to the border of what was then China.
Some sections of his route had to be characterized in a hypothetical manner. The authors of this article visited many regions of Central Asia through which Suan-Szyan traveled, making it easier to select the most suitable options for his route. The traveler's book uncovers interesting facts that allow us to reconstruct some of the natural conditions of the early Middle Ages.

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20. Baipakov K. M. The Great Silk Road in Kazakhstan. Almaty: Adamar Ltd., 2007, 496 p.
21. Suan-Szyan. Notes on the Western Countries of the Great Tang Period (Da Tang xi yu ji), introduction, translation, and commentary. N. V. Aleksandrova. Moscow: Vostochnaya Literatura, 2012, p. 34
22. Bichurin, N. Ya. (Iakinf). Central Asia and Eastern Turkestan. Almaty: Sanat, 1997, p. 297. 
\23. Suan-Szyan. Notes on the Western Countries of the Great Tang (Da Tang xi yu ji), introduction, translation, and commentary by N. V. Aleksandrova. Moscow: Vostochnaya Literatura, 2012, p. 8

Authority:
Gorbunov, A. P., Doctor of Geographical Sciences, Professor, Chief Researcher, Permafrost Institute, Siberian Branch of the Russian Academy of Sciences. "In the Footsteps of the Medieval Chinese Monk-Traveler Suan-Szyan "
https://roerich.kz/publication/po-sledam-monaha-puteshestvennika-syuan-czana.htm
Suan-Szyan. "Notes on the Western Countries of the Great Tang Da Tang Xi Yu Ji Juan I." 646, 7th c.

Suan-Szyan route through Central Asia.

Suan-Szyan traveled through Xinjiang along the northern branch of the Silk Road - through Karashahr (Aqini), Kucha (Quzhi), and Aksu (Balujia) - before turning north and crossing the Tien-Shan. For the Chinese traveler, these were the northern spurs of the Tsungling Mountains, a large mountain range that included the Pamirs, the Hindu Kush, and the Tien-han.
The dangerous mountain passes and extremely cold climate made a strong impression on the pilgrim, especially since people of his culture feared not only cold winds but also "evil dragons that attack travelers." Having crossed the mountains, Suan-Szyan reached the shores of the Great Clear Lake (Issyk-Kul), where "dragons and fish also live, and strange creatures appear."
His further journey lay in a westerly direction, along the Chui Valley to Talas; then, turning south and passing the Fergana Valley, he reached Samarkand, from where the route to Termez and ancient Balkh opened, which was of particular interest to the pilgrim as the setting for Buddhist legends (especially about the first followers of Buddha, Trapush and Bhallika) and the center of monastic life.
From here, his journey to the east begins, through the Buddhist shrines of Bamiyan and Kapisa; in his description of the latter country, he provides interesting information about the Kushan king Kanishka (Zürcher 1968). He crosses the Indus, leaves India, and, retracing his own route, moves north from Kapisa to make the shortest, but very difficult, crossing to Xinjiang - through the high Pamirs.
Having set this goal, Suan-Szyan passes through Ghazni, Andarab, Khost, and Kunduz and turns east, heading for the upper reaches of the Panj. Here, he turns his attention to the small "country of Symodalo" (we believe this name can be identified with "Imtala" on a modern map) for the same reason that he was particularly interested in Udyana - according to legend, one of the Shakya exiles became king here.
Through Gorno-Badakhshan, he reaches the "Fonu River" (Panj) and, heading upstream, penetrates deeper into the Pamir Mountains, reaching Wakhan. The story of these highlands recalls the story of his first journeys through the Tien Shan mountains - mountain spirits, cruel and malicious, reappeared.
The places he was now able to penetrate are breathtaking, even at a glance at the map. He reaches the "Pomilo River," i.e., the Pamir River: "The valley is located between two ranges of Snowy Mountains, and therefore strong and cold winds blow here, snow falls in spring and summer, and hurricanes occur day and night.
Everything is covered with small stones, where crops cannot yield a harvest, and grass and trees are sparse - that's why this area appears deserted, and there is absolutely no human habitation."
Here he is also struck by Dragon Lake (Lake Zorkul):
"In all of Jambudvipa, this place is the highest."
His description also recalls the very beginning of the journey (Issyk-Kul) and reflects a special veneration for lakes: in their depths, strange creatures also inhabit – “water monsters, dragonfish, crocodiles, and turtles.”
After crossing the mountains, Suan-Szyan again enters Xinjiang and moves through the regions of Yarkand and Kashgar, intending to visit Buddhist Khotan on his return journey. This is the last country he describes in his book (Yule 1873; Brough 1947; Puri 2007: 108-112), indicating that he considered his visit to Khotan the completion of his pilgrimage.

“Suan-Szyan. Notes on the Western Countries [of the] Great Tang Period (Da Tang si yu ji). Xuanzang.” N.V. Alexandrova. Institute of Oriental Studies, Russian Academy of Sciences. M. Vost. lit., 2012