MOHAMMAD AND ST. KATHERINE THE collapse of the Roman power in the East prepared the way for the Moslim conquest of Sinai and Egypt. During the lifetime of Mohammad changes were effected along peaceful lines. The efforts of the Prophet were directed, in the first place, against standing abuses and obsolete customs in Arabia itself. But the strong desire for expansion westwards among the Arabs drew his attention outside the limits of Arabia proper, and we hear of his entering into relation with neighbouring centres. Thus it is said that Tahhieh Ibn Robah of the port of Aila, waited on the Prophet when he was staying at Tarbuk, and that he received from him a woollen garment in return for paying a poll-tax. Ibn Ishak cited by Makrizi († 1441) stated that thus firmÂn was dated to the ninth year of the Hegira, i.e. 530-531, and assured protection to Tahhieh, the people of Aila, the bishop and all on land and water. “And the city did not cease to prosper.” The garment which Makrizi called a cloak of the Prophet, was subsequently purchased by the Caliph of the Benu el Abbas. Aila continued to flourish, and Mukaddisi (c. 985) described “Wailah” as “a populous and beautiful city among many palm trees with fish in plenty, and the great port of Palestine and emporium of the Hedjaz,” but the true Aila lies near by it and is now in ruins. A later age claimed that the convent of Sinai also secured a firmÂn under the hand of the Prophet. It was alleged that Mohammad, on one of his journeys with Ali, alighted under the wall of the convent, and that Ali penned the firmÂn, to which Mohammad, who could not write, set the mark of his The followers of the Prophet, after overrunning Syria, attacked Egypt. They seized Damietta which was governed by Abu Thour, a Christian Arab, and were opposed by an army of 20,000 men. But Abu Thour was seized, and the invaders spread into Egypt. The descendants of Abbas, the uncle of the Prophet, now reigned over large possessions, of which Egypt was part, from the year 750 to 868. After a break the old line of rulers returned from 905 to 969. Under the Moslim system of administration the whole of Sinai was included in the province Hedjaz, which comprised Tur, Faran, Raya (i.e. Raithou), Kolzoum (i.e. Clysma), Aila, Midian, and its territory, El Oweid, El Hamr (or El Hour), Beda and Shaghb. During the reign of Abd-el-Melek (705-708) an attack was directed against the convent of Sinai, where many of the slave population, who had been settled there by Justinian, were slain, others fled, others became Moslim,—“whose descendants to this day remain in the monastery and are called Benu Saleh, being reckoned their descendants,—from them sprang the Lachmienses.” The monks themselves destroyed the houses of the slaves, lest anyone should dwell there and they are in ruins at the present day (c. 930). It is related in an appendix to the stories of Anastasius In Egypt itself, the Christians continued to be oppressed. A government survey, undertaken by the minister of finance, Obeidallah Ben Hab-Hab, resulted in a poll-tax being levied on them in addition to the usual land-tax. Again, Osanna ben Said el Tanuchi confiscated the property of the Christians, branded each monk with a sign on the hand, and he who had no sign forfeited his hand. Hence the Copts of Egypt to this day are marked with a cross on the hand. Moreover, every Christian who had no legitimation papers was mulcted ten dinars. In 737, in 750, and again in 831 or 852 the Copts of Egypt were in revolt. In spite of the Arab conquest, Sinai, like Jerusalem and Rome, continued to stand out as a goal of Christian pilgrimage. According to the account of a monk of Redon in Brittany, a certain Fromont and his brother, men of high standing, went there. They had murdered their uncle, an ecclesiastic, and repented, and went before King Lothair (855-859). His bishops decreed that the brothers should be chained and bound together and should do penance by going to Rome, Jerusalem and Sinai. In Rome they were received by Pope Benedict III (858-888), who gave them his blessing, and they took boat for Jerusalem, where they spent several years. From there they went into the Thebaid, where they fasted with the monks, and they finally reached Sinai, where they spent three years. Still wearing the chains that bound them together, they returned by way of Rome to Rennes, where the Another account which seems to date from the first half of the ninth century described the Houses of God, and thus described Sinai. “In holy Mount Sina there are four churches, one where the Lord spoke to Moses on the summit of the mountain; one dedicated to St. Elijah; another dedicated to St. ElisÆus; and a fourth in the monastery of St. Mary. The abbot is Elias, who has under him thirty monks. The steps that lead up and down the mountain are 7700 in number.” A list of the “archbishops” of Sinai was compiled at the convent in the seventeenth century, which begins with Marcus, whose date is given as 869. From the historian Rodolfus Glaber (c. 900-1044) we hear that the dukes of Normandy, more especially Duke William (927-942) and his successors, were liberal in their gifts to churches and convents, and that monks from Mount Sinai came every year to Rouen, from where they departed loaded with gifts (exenia) in gold and silver. The cult of St. Katherine, virgin saint and martyr, is The monks continued in close connection with Sinai. Gabriel sang the Psalms of David as he had done at the Bush, and when a pilgrimage was undertaken to pray for rain, Gabriel obtained the desired result (c. 18). The fame of the monks of Sinai as rain-makers was noted by Robinson and by Prof. Palmer. Direct information on St. Katherine, in this case called Aekatherina, stands in the Menology of Basileus which is dated between 957-1027. It stated that the saint dwelt at Alexandria, and was the daughter of a wealthy king. She was dignified in appearance and learned in Greek letters, philosophy, and language. After witnessing a festival of the Greeks, she approached the emperor Maximianus (a.d. 307) and blamed him for ignoring the living God and adoring lifeless idols. The emperor summoned fifty learned men to meet her in argument, threatening them with death if they failed to confound her. But the learned men were convinced by the lady and accepted baptism, whereupon they were put to death. Aekatherina was beheaded. A detailed account of the martyrdom was written by Simeon Metaphrastes († c. 956), with discussions between the learned men and the lady, and with further incidents including the conversion of the general, Porphyrios; the interest which the Augusta took in Katherine; the fashioning of spiked On turning to the writers who lived about the time alleged, we find that Emperor Maximianus, as recorded by Eusebius (c. 320), actually visited Alexandria, where he seized high-born women for adulterous purposes. Among them was a most distinguished and illustrious lady who overcame his intemperate and passionate soul. “Honourable on account of wealth and parentage, she esteemed all things inferior to chastity, and the emperor, who could not bring himself to put her to death, punished her with exile and confiscated her property.” The name Aekatherina (i.e. the pure one) was rendered in Latin as Katherina or Catherina. Her association with Sinai added the cult of a Christian saint to that of Saleh, Moses and Mohammad. It was chiefly the veneration of St. Katherine which brought pilgrims to Sinai during the Middle Ages. According to Giustiniani certain knights, as early as 1063, banded together in a semi-religious order to guarantee safe conduct to these pilgrims in Sinai, in the same way as the Knights of the Holy Sepulchre protected the pilgrims to Jerusalem. A great impetus was given to the cult of St. Katherine in Europe by the visit to Rouen of the hermit Simeon about the year 1026. His journey was described in an account by Eberwein, abbot of St. Martin’s at TrÈves, who knew him, From these accounts we learn that Simeon was from Constantinople, and went to Bethlehem and then to Sinai, where From the Chronicle of Hugo of Flavigny (c. 1096) we learn that it was customary for the monks at the convent to take turns in ascending the mountain on the sabbath, in order to celebrate mass at the shrine of St. Katherine and collect the oil that flowed from the bones. The monk Simeon was serving his turn at the shrine, and drawing off the oil that had collected into a glass phial, when three small (finger) bones of the saint came loose and were carried down with it. Simeon took charge of them as a priceless treasure. As an envoy was needed to go to Normandy to collect the usual alms, he started, carrying the relics with him. He travelled by way of Egypt, but the Italian galley in which he sailed was seized by pirates. He escaped by jumping overboard and eventually reached Antioch, where he fell in with a band of pilgrims, with whom he journeyed to Normandy Photo: Exclusive News Agency. Fig. 17.—Chapel on Gebel Musa. A wave of enthusiasm for St. Katherine now swept across Europe. Her name was inscribed on the local Norman Kalendar, Churches and chapels were now built and placed under the protection of the saint. In 1148 Queen Matilda founded the hospital and church of St. Katherine near the Tower which continued till 1825, when it was destroyed to make room for the docks. In 1229 King Louis of France built a church of St. Katherine in Paris, which had been vowed by his knights at the Battle of Bouvines. First the University of Paris, and then the University of Padua, accepted St. Katherine as its patron saint, and in the year 1307 the Doge Pietro Gradenigo founded the Festa dei Dotti in Venice, in honour of her. The numerous incidents in her story supplied pictorial art with a new cycle of subjects. The scene of the martyrdom and translation to Sinai were first represented on small pictures of a great panel painted by Margaritone d’Arezzo (1216-93), which is now in the National Gallery. In Sinai itself the importance of St. Katherine was more tardily recognised. We look in vain for mention of her in the account of the Anonymous Pilgrim of the eleventh century, and in the booklet On the Holy Places, which Fretellus, archdeacon of Antioch, wrote for the Count of Toulouse about the year 1130. It is not till the year 1216, when Magister Thietmar visited Sinai that we hear of the exhibition to a pilgrim of the relics which had now been translated from the height of the mountain to the convent church. |