Climbing
Mt. Sinai
Introduction
This website records the personal notes of William M. (Bill) Wiles' pilgrimage to Jebel Musa, the Mountain of Moses, which the Old Testament refers to as Mt. Sinai or Mt. Horab. The pictures in the accompanying picture gallery are referenced by number within the text (P#=picture#). Thank you for allowing me to share my pilgrimage with you.
This personal pilgrimage began with a Holy Land Pilgrimage sponsored by the First Presbyterian Church, Tulsa, Oklahoma, through arrangements with the Oranim travel agency in Israel. Oranim provided an excellent tour guide, Rafi Shushi. Additional expertise was provided by Dr. Brad Young, a professor and published author at Oral Roberts University with an extensive background in Biblical history as well as the Hebrew and Greek languages. Two pastors from First Church, Rev. Rick Davis and Rev. Dr. Warren Muller, provided pastoral and spiritual guidance. Gail Young (Brad's wife) and Kathleen Muller (Warren's wife) were also very involved in the leadership and organization of this pilgrimage.
The group pilgrimage began with our late afternoon arrival in Tel Aviv on October 10, 2008. The itinerary included stops up the coast of the Mediterranean Sea, through Northern Israel, along the shores of the Sea of Galilee, down the Jordan River to the Dead See and six days in Jerusalem itself (more information and pictures at
http://holyland4u.com/okla/tulsa/default.asp). On October 19, as the group prepared for departure from Israel to return to the United States, I took a plane to Eilat, the Israeli resort on the Gulf of Aqaba (an arm of the Red Sea). It was from Eilat that my pilgrimage to climb Mt. Sinai began.
Monday, October 20, 2008
I have great views (P#1-9) out of the windows in my corner-room at the Prima Music Hotel (room 424). Across the bay I can see Jordan with the oil tankers waiting in the harbor (P#10). The crystal clear water has that green-blue shading which we saw at the Mediterranean Sea. It is very beautiful.
Another "Israeli breakfast" (lots of salads, fresh fish, rolls, dry cearals, fruits, and puddings) this morning except for the omlets which contain two eggs, some cheese/onion/parsley, mixed together, cooked, flipped and folded. A flat omlet, but tasty.
I think this is going to be one of the greatest adventures of my life. Here I am in Israel and will soon be in Egypt. I am about to leave my comfort zone. I know none of the local languages. I am trusting in God, good fortune, my personal friendliness, and the arrangements of the travel agency. My two cell phones (Israeli and ATT) are available for emergencies. I plan to smile often and be courteous.
Thus begins my pilgrimage to the place where tradition holds that God gave to Moses the Ten Commandments (or ten suggestions as some would prefer to say). It is my hope and prayer this pilgrimage will lead me to a closer walk with the Master and a better understanding of His purpose for my life.
It is now about 11:00am local time. Cynthia (my wife) and the First Church group should be landing in Atlanta, Georgia, in about 30 minutes.
Here is an interesting fact. According to my Westminister Historical Atlas to the Bible (which belonged to Elmer Riley, the brother of my Grandmother Wiles), Eilat was known as Ezion-gerber in about the 13th century BCE and was a city the Hebrews would have passed through on the Exodus from Egypt.
About 11:40 "Sergio" calls my room. He is the taxi driver who will take me to Tabba Pass, the cross-over point into Egypt. It is about a 10 minute drive. I leave one of my crosses in his taxi. Sergio helps me through Israeli customs. A pleasant surprise...the "visa tax" is 90 shekels (about $26 American) not the $90 I had been told. My passport is checked many times. The border officials are pleasant, but serious.
I leave Israel and walk across the border to Egypt. At the Hall of Arrivals I meet a man with my name on a placard. He helps me with the Egyptian paperwork and gets my passage expedited. He is obviously well-known. We leave the check-in buildings and he hands me off to my driver and guide, Mohammed and Asraf, respectively (P#11, Ashraf is on the left). These are the people with whom I will be trusting my life during the next two days.
We drive into Egypt along the coastal highway. I am immediately struck by the size of the mountains which border the sea. Very tall and ridge after ridge. We drive about 15 minutes and Ashraf points out "Saladin's Citadel" (P#12). This was a summer residence for the great Sultan Saladin who led the Muslims to victory in the battles with Richard the Lionheart in 1192. It is an impressive but small fortress on a spit of land jutting out into the sea. It reminds me of King Herod's palace at Caesarea by the Sea.
We drive along the coast between the mountains and the sea (P#13-14). We pass several very nice resorts (P#15-18). What is more interesting, though, is that about every one-half mile or so there are hotel projects in varying stages of construction (P#19-24). Work seems to have just stopped. Ashraf says they build as they have money. There are so many of these projects it doesn't seem like there would be enough demand to fill the potential supply.
Ashraf tells me Sinai is divided into three parts (isn't everything?). The southern third is about one-half mountain and one-half desert. The middle third is more desert than mountains and the northern third is mostly desert. The sandstone mountains are about 200 million years old while the granite mountains (of which Jebel Musa is one) are some 400 million years old. Sinai was at one time covered by an ocean and you can find petrified shells in the rocks (more on this later).
There are many checkpoints along the way. The guards seem to know Ashraf and we are waived through.
Mohammed often drives in the middle of the road at speeds of 60-80 miles per hour (100-130 km/h). The roads are a relatively narrow two-lane design but he handles them well. I am glad to have a good driver.
Mohammed is single. That is all I know about him. He is very quiet and does not speak much English. Ashraf, on the other hand, is quite gregarious. He is about 45 years old, married, and has two girls, ages 10 and 8. He says he has been to Mt. Sinai more than 200 times. I am suspicious of his claim, but so what?
We stop for refreshments in the sea-side town of Nuweiba (P#25-30). The restaurant we stop at is one at which Ashraf is well-known. The restaurant sign says it serves Korean and Chinese food. I don't eat. They use sea shells for ashtrays. They also have in-table charcoal units to cook food. Ashraf buys me a Coca-Cola.
Back on the road. There is very little traffic, most of which are tour buses. There is a Hilton Inn resort development about 5 miles south of Nuweiba. The big companies are everywhere.
We turn west into the mountain range (P#31-36). Meni (my Oranim travel contact for this trip) calls about 3:10 to check on me. I tell him everything is fine. I will not talk with him again until I return to Israel.
Going west from the coast the ridge of high mountains transitions into a series of mountains and plains. We stop to take a picture at an especially broad valley (P#37-38). As soon as we stop the little "merchants" are ready to bargain for my money. I buy a petrified shell (remember the Sinai ocean?) for $2 and a braclet for $1 (a gift for my granddaugher Kourtney King). Mohammed finds me a rock with ingrained crystals. I thank him.
This highway follows the old caravan route. We stop at a large rock with writings all-around (P#39-41). Ashraf says these were "memos" between caravans about road conditions. No "merchants" at this stop, but evidence that people still stay at this location.
A little farther down the road Ashraf points out the twin peaks of Mt. St. Catherine on the horizon, Egypt's highest mountain (2,642m). Mt. Moses (Jebel Musa) is 2,285m high.
We arrive at the juncture of the roads from Feirain Oasis and Nuweiba. Another checkpoint. Ashraf is waived through. He purchases some sort of ticket and we are back on the road to the town of St. Catherine. Light poles line the road every 50-60 from this checkpoint to the town, sometimes on both sides of the road. We pass a school for Bedouin children.
An observation. The Toyota brand seems to be the car of choice. Ashraf confirms they are very reliable.
We arrive at the town of St. Catherine (which is also called Santa Katarina). The Monastery is now closed (open 9:00am to noon daily except for Fridays, Sundays and holy days). We check into the hotel (P#42-43). They keep my passport "until tomorrow" so they can "make a copy". We go to our rooms. Ashraf and Mohammed are in a room next to me. My room (P#44-47) reminds me of the "lodge" style rooms in Oklahoma. The design of the telephone and room key fob are unusual (P#48). I note the airconditioner is made by York (P#49...again, the reach of the multi-national companies). Ashraf and Mohammed take me into "town" for shopping. I don't buy anything.. They fill up with diesel...at a cost of less than $1 per gallon.
We go back to the hotel area and shop at a bazaar there. I purchase a book about the Monastery, a key chain and an ashtray for $15. Go back to my room and call Cynthia. It is about 6:15pm. I tell her I will call her about the same time tomorrow.
Meet Ashraf for dinner about 7:00. The restaurant (P#50) is the former "summer home" of Egyptian President Anwar Sadat. In 1985, Egyptian President Hosny Moubarak commissioned the house and the new development around it for tourist use (Moubarak apparently doesn't like to come here for the summer). It is a first-class facility. Ashraf gives me back my passport.
This dinner is probably the best I have had since arriving in Israel. Potato and pasta salads, chicken, beef "tips" with sauce, rice, and spaghetti. Ashraf and I take about 1.5 hours for dinner and cover a wide-range of topics. I learn his wife is a physician. She does most of the parenting for his two girls as he is gone 2-3 weeks at a time. His is an "arranged marriage". His father seems to have been a wise and caring parent. His father died on September 11, 2001. I offer him one of my crosses, and he accepts.
Ashraf says it is a Muslim custom that if a baby nurses at your mother's breast that baby becomes your "sister" or "brother". He says he has several such "sisters". I would like to learn more about this custom, but don't push the issue. We make plans for tomorrow and I go back to my cabin to get ready to climb the mountain. I go to bed about 10:30pm.
Tuesday, October 21, 2008
Up about 12:45am ( 2 hours of sleep) to get ready. Ashraf comes by about 1:30. He and Mohammed drive me to Monastery (about a 5 minute drive).
When I arrive at the Monastery there are already a lot of people milling about (P#51-54)and some groups are already on their way up the mountain. Most groups have come via tour buses. The tour groups have guides, so I fall in at the back of one of the groups and begin the trek up the mountain. It is about 2:00am.
It will take me about 3.5 hours to reach the summit where the Chapel of the Holy Trinity is located. This will be one of the most challenging physical activities of my life (or at least what I can now remember). The climb will be about 3,300 feet high spaced over about 3 miles (my estimates).
The climb to the summit begins on a sandy path with a few rocks scattered about (P#55). It is easy to walk on and you hope this is the type of path you will have to the top of the mountain. It is a false hope.
I take the route known as the Path of Moses (sikket Sayidna Musa) rather than the longer but easier Camel Path. My route is a steep path said to contain 3,750 steps (I didn't count them) up the granite mountain. This route is also known as the Stairway of Repentance. On my next trip I will choose the Camel Path.
The sandy path soon turns into loose dirt, small rocks, large rocks, and a very fine gravel which slips under your feet. The composition of this mixture changes several times during the first, say, 2/3 of the climb. I estimate the grade at generally between 15 degrees and 30 degrees with some segments steeper than 30 degrees.
After about half-a-mile you begin to encounter the Bedouins offering their "camel for rent" (P#56). The cost must be negotiated, but is generally in the $12-15 range. The price is the same at the bottom or near the top. There are many camels along the path standing or sitting. You must work your way around them as they command the right-of-way on the climb. Camels appear to be noisy, dirty animals that will spit at you or bite you...and I give them wide clearance.
I am climbing in the dark. I brought the recommended flashlight, but the flashlights used by others plus the half-moon overhead allows me to keep my flashlight in my bag. Several of the climbers use a flashlight attached to a headband. These are annoying to others when the wearers are not looking downward at the path.
My ascent is made more difficult as I am carrying about 20 pounds of stuff in my Lands End briefcase slung over my shoulder. I have my camera, Bible, my new red stole, the book draft, some rolls, 2 bottles of water, gloves, stocking cap, and "emergency" supplies. Too much stuff, but I lug it along anyway as I want to have some of this stuff make it to the top with me. I also have my telescoping walking stick.
There are probably 6-8 "cafeterias" along the path; places where you can rest and purchase water, soft drinks, candy, and souvenirs. The lights from these cafeterias are clearly visible on the dark of the mountain. They glimmer like lighthouses on the horizon ahead of me. These lights are both a burden and a blessing. You see these lights far-up the mountain and your heart sinks as you consider how far away they are. However, as you draw nearer they encourage you to keep going in order to just get to the next resting place.
Camels pass you going up and down the path or sometimes just sitting alongside the path. Their owners constantly asking, "want a camel?". I say "no thank you" even though the temptation to ride is strong.
I am determined to WALK to the top. This is a pilgrimage and some physical discomfort is to be expected. I just wish my pain threshold wasn't so low!
Comments were previously made about the composition of the path for the first 2/3 of the climb. This segment probably took me 1.5 hours out of the 3.5 hours total. This last 1/3 is all rock. There are many "stair-like" rocks and there are just a lot of rocks. I estimate the grade is between 30 degrees and 50 degrees with many steps being at least 12" high. My legs ache, my heart pounds, I am breathing hard. I stop several times. It is somewhat embarassing to see older men and women pass by me during these resting spells. I accept my embarassment, get my wind back, and plod on upward.
I look up ocassionally and try to guess where the summit is, but I can't see it (I learn later the path circles around the mountain). The lights of others snake up the mountain in front of me and behind me disappearing as the path's switchbacks hide themselves from my eyes. Each time I reach the place that was as far up as I could see I make another turn and see more lights far ahead of me up the mountain. It is mentally draining. I try taking a picture of these lights, but the darkness is too overpowering (P#57).
My mind focuses on the pain of each step. I tell myself that I am too old for this (hey, 60 is NOT the new 40). But, then, I also tell myself that I CAN make it to the top. I pray to God to give me the strength to reach the summit. I am grateful for the walking stick which provides me with stability and a support to push against.
There are no handrails and one side of the path is often open to a fall down the mountain. I go fairly slowly matching my pace to those around me as the path is at most 2-persons wide. When my breathing becomes too labored or I find fatigue affecting my judgment I look for a wide spot or a turn in the path where I can rest until my strength returns. I estimate these rest stops to be about 5 minutes in length.
Finally I reach a point where the Chapel of the Holy Trinity is in view. Here the Bedouins rent "blankets and mattresses". Cost is about $2-$5. They are not clean. I decline their offers.
The first chapel was constructed in about 363 BCE. It was improved by the Emperor Justinian as a part of the St. Catherine's Monastery construction in the 6th century. The altar is said to be built over the rocks from which God carved the tablets for the Ten Commandments. The original chapel was destroyed in the 11th century. It has been rebuilt several times. The current chapel was built in 1934. It is usually closed, as was the case on the day of my climb.
The final climb to the chapel is about 300 feet on tall rock stairs which rise at about a 50 degree angle (see P#89 for a daylight view looking up towards the Chapel). It is the final assault on my tired body and mind, but now I KNOW I can make it to the top! I push forward with a renewed sense of energy and walk past the Chapel to the very top of the summit. At the top the cold wind blows through my sweaty clothes and makes me shiver. I pull my jacket tighter around me. This is an effect I had not anticipated.
There are maybe 150-200 people already at the summit. The best viewing places along the walls and on the rocks are already claimed. It is about 5:30am. I thank God for my safe arrival at the summit of the Mountain of Moses.
I attach my camera to my walking stick and get behind two people at the wall. From here I can lift my camera above them and take pictures. Not the ideal situation, but a good-enough substitute.
From about 7,500 feet above sea-level you can see the curvature of the earth. The sunrise begins with a glow that looks like a compressed rainbow along the rim of the curvature. The earth is still dark, but the rim glows with the promise of the day to come (P#58-61).
The rim color changes from orange to yellow and then to bright white. You see the dark of the earth turning to the shadows of twilight (P#62-64). And then the tip of the sun peeps over the rim. A bright, burning orange point of light emerges which commands your attention. The sun rises and quickly becomes a bright white ball of fire you cannot look at directly (P#65-72). It is about 5:50am.
As soon as the sun is up, the cameras go away and the crowd begins to leave. I move up to the wall and continue to take pictures of the surrounding mountains (P#73-82). This is a rugged place. Around me some of the church groups are holding devotional services, and I hear the "Alluliah" and "Amazing Grace" melodies, but with words in a non-English language.
I climb on a rock next to the mosque by the Chapel (yes, this mountain contains both). The rising sun warms me. I get out my Bible and read Exodus 32-34 which tells about Moses' time on the mountain. I offer my prayers to the Master. I try a roll brought from the restaurant last night. It is not good, and I put it back into the sack. I try a roll from the hotel. It is good, and I eat it. I put the sack of rolls back into my bag.
I then make my way down to a lower level underneath the Chapel (P#83-85). I poke Al Herrin's arrowhead and one of my crosses into a rock crevice where they can greet the sun each morning (about where the boy in the stocking cap is behind the man with the camera in his outstretched hand). It feels good to leave something on the mountain, some small token of my pilgrimage to this holy place.
I take more pictures of the surrounding mountains (P#86-88) and then begin my trek down the Path of Repentence.
The descent is, in some ways, harder on my body than the ascent. My legs are already tired, and going down puts more strain on my knees and shins. My briefcase seems heavier going down. The walking stick is once again of great aid to me.
I stop several times to take pictures (P#89-105). I can't believe how high we climbed last night or how much the path snakes around the mountain. Such ignorance was probably a blessing of the nightime climb.
On the way down the Bedouins are again at work...this time offering "camel down?" I again say "no thank you"...many times. I note that the wind blew coldly down the mountain last night and now it blows upward from the valley as the sun rises.
The descent takes about 2.5 hours. The last hour is hard. My legs are tired, my feet are tender from having walked on so many rocks, my shoulder hurts from carrying my bag. The sun is hot and I am sweating (haven't taken off the warm clothes I wore going up last night). I press forward, though, with the knowledge that having walked to the top surely I can walk down to the Monastery.
The daylight allows you to see others farther down the mountain, but distances are deceiving. Going down is slow. The gravel slides under your feet. You must be careful not to fall, which a few people do...but nothing serious.
Finally, I reach the Monastery (P#106-107). I find the restroom (cost of 1 Egyptian pound or about $.16), wash my hands and face, and take off my sweaty sweater (a new meaning for "sweater"?). Then to the coffee bar. Two Cokes for $3. Put my feet up and drink one. I am tired. It is about 9:30am. It sure feels good to be sitting down. I call Cynthia about 10:00am (3:00am her time) to let her know I am safely up and down the mountain. She is relieved to know this and is not upset I have awakened her so early.
This Monastery is an interesting cultural collision. It is anchored by a church operated by practicing Greek Orthodox monks. But there is also a Muslim mosque next to the church. The gift shop, food service, and reception areas all appear to be run by the Bedouins.
My goal is now to see the Monastery's library of ancient manuscripts. I start finding my away around. Several trips up and down stairs (not fun). I find the "skull room" (P#108-109) and finally find the monks in the Church. It is a beautiful church in a Catholic way (lamps, gold, silver, candles, ornamentations, etc.). What is most striking are (1) the obvious old age of the building and (2) the beauty of the Icons. No pictures are allowed.
I sit quitely in the church for several minutes as groups move around me. Then, when the crowd has thinned, I go to the front and stand next to a rope barrier. I attract the attention of one of the monks. I introduce myself and tell him I have been to the summit this morning (which accounts for my somewhat disheveled appearance). I give him a packet of 7 of my crosses. He thanks me. I then ask if it is possible to see the library. He says that only Father Justinian can make that decision...and he is now in London. I thank the monk and move on. Well, that didn't work out and I am disappointed. I skip looking at the "burning bush" as I am a little skeptical about this pilgrimage attraction.
I walk back to the coffee bar and drink the other Coke. I call Ashraf to come get me. As I walk down to the parking lot from the entrance to the Monastery (P#110) two young girls approach me about buying their trinkets. Instead I just give each of them $1. Two other girls then approach me. I tell them "sorry" but I have no more dollars to give away (a true statement). One of these girls walks about 100 yards with me asking for money. She finally gives up. Two small boys ask for my walking stick, I decline to give it to them.
I arrive back at the cabin, wash my hands and face, repack my bags. We stop at the bazaar and I purchase three post cards for $1. Then we begin the drive back to Eilat.
Ashraf brought me a boxed breakfast from the restaurant, but I am not hungry. We make no stops on the return trip and arrive at Tabba Pass in about 2.5 hours. I give Ashraf and Mohammed a 100 pound note each (about $16 American). I don't know how much of my $1,000 trip fee they received, but I wanted them to know I personally appreciated their attentions. We part with many friendly exchanges. It is about 2:30pm.
I takes about 1.5 hours to clear the Egyptian-Israel customs process as serveral large groups are also returning. I encounter no problems. Upon arriving in Israel I call Sergio to send a taxi for me (my Israeli cell phone does not work in Egypt/my ATT phone does). I take the taxi back to the hotel. I call Cynthia to let her know the round-trip has been completed. It is about 4:30pm. I offer my prayers to the Master and take a nap.
Pictures
Reflections
My pilgrimage to the Mountain of Moses blessed me with several reflections:
A pilgrimage is not a vacation. Too often we go through life as if we are just on a vacation. We forget the Master sent us here to be on a pilgrimage with a purpose.
I think it is a blessing that we sometimes don't know how long and steep the climb will be before we start up the mountains of life. There is an old planning axiom that goes likes this: It is a trial by the mile, hard by the yard, but a cinch by the inch. If we just focus on moving forward inch-by-inch the yards and the miles will take care of themselves.
We were not meant to climb life's mountains or walk through life's valleys by ourselves. We need others and they need us. It is the company of others, the community, which surrounds us with encouragment along the path of life. We should intentionally surround ourselves with others who are going in the same direction so that we can encourage, strengthen, and protect each other.
It is the lights of others farther along the path which draw us forward...just as our lights encourage those behind us. It is our responsibility to let our light so shine that it can illuminate the paths forward for others.
The race of life is not between ourselves and others. Rather, it is a contest within us. The guage of what we do with our time and our possibilities is measured against ourselves rather than a comparison measuring us against the results of others.
People move along the paths of life at different rates. Our pace and our placement on the path are only relative markers. What is most important is the direction in which we are facing.
A pilgrimage is not a vacation. Too often we go through life as if we are just on a vacation. We forget the Master sent us here to be on a pilgrimage with a purpose.
I think it is a blessing that we sometimes don't know how long and steep the climb will be before we start up the mountains of life. There is an old planning axiom that goes likes this: It is a trial by the mile, hard by the yard, but a cinch by the inch. If we just focus on moving forward inch-by-inch the yards and the miles will take care of themselves.
We were not meant to climb life's mountains or walk through life's valleys by ourselves. We need others and they need us. It is the company of others, the community, which surrounds us with encouragment along the path of life. We should intentionally surround ourselves with others who are going in the same direction so that we can encourage, strengthen, and protect each other.
It is the lights of others farther along the path which draw us forward...just as our lights encourage those behind us. It is our responsibility to let our light so shine that it can illuminate the paths forward for others.
The race of life is not between ourselves and others. Rather, it is a contest within us. The guage of what we do with our time and our possibilities is measured against ourselves rather than a comparison measuring us against the results of others.
People move along the paths of life at different rates. Our pace and our placement on the path are only relative markers. What is most important is the direction in which we are facing.
It is easy to lose your way on the paths of life or become side-tracked or choose the wrong path to follow. The path is purposely steep and narrow for a reason.
Many may wish for things, but few are willing to actually work for them and make the necessary sacrifices.
We gain strength and confidence by overcoming challenges. Just as it is the repeated heating and cooling of iron which transforms it into the strength of steel, it is that which challenges us the most that also has the capacity to make us the strongest, the wisest, and the most faithful.
It is better to travel light instead of being burdened down with heavy baggage.
When we say we are "trusting in God" we may often discover that God's gifts come to us wrapped in the flesh and actions of others...whether family, friends or strangers. These agents of God's love, power and care come to us in surprising ways. Our eyes, ears, heart, and mind should always be on alert to what God may be doing around us.
We may think that the best place to live our life would be on the mountain-top. Yes, it is true that mountain-top experiences give us new perspectives and visions; but, mountain-top visions lose their power and their potential if they are not used to lead and guide those in the valley below. The vision may come from on-high, but the work is always done at ground-level.
The power of holy places requires us to come to where they are located; but holiness is a power we can take with us everywhere.
Even in the dark of night, there is enough light to guide us to our destination. We just have to adjust our eyes and our focus.
St.Catherine's Monastery
St. Catherine's Monastery is located at the foot of Jebel Musa (the Mountain of Moses). The monastery is both the smallest diocese in the world and the oldest Christian monastery still in existence. It lays claims to being the site where Moses saw the burning bush. It also contains the largest collection of Icons in the world (more than 2,000) and a library of more than 3,000 manuscripts and 5,000 early religious books…second only in size to the collection in the library at the Vatican.
The monastery's recorded history begins with Helena, the mother of Emperor Constantine, ordering the construction of a small chapel in 330 BCE on the site where tradition said the burning bush was located (a rare specimen of Rubus Sanctus, a bush native to Sinai and extremely long-lived). While this bush was later moved outside of the chapel (where it can still be seen today), tradition claims its roots are still under the chapel’s altar. The chapel was dedicated to the Blessed Virgin Mary.
Over the next 200 years the monastery experienced enrichment from the growing attention of the Christian community offset by plundering raids carried out by the nomadic tribes of the desert. In 527 BCE Emperor Justinian the Great ordered the construction of a larger basilica (now named the Church of the Transfiguration) to replace the small chapel and the erection of the massive fortifications which still surround the monastery today. Construction was completed in the 560s around the time of Justinian’s death. The church’s current structure, roof and carved cedar doors all date back to the original construction.
The Jebeliya Bedouin in the surrounding area trace their roots to the chapel’s construction workers, soldiers and servants brought from Europe by the Romans. Originally Christians, they inter-married with the local Arabs and converted to Islam. They continue to play an important role in the operation of the monastery to this day serving as garderers, stonemasons, groundsmen, bakers, blacksmiths, carpenters, and general laborers. Traditionally, all disputes not settled by the Jebeliya people are presented to the Archbishop of the monastery for resolution.
Most importantly, tradition says that in 623 BCE Mohammed granted the monastery his personal protection as a religious refuge. The monks of St. Catharine were exempted from the usual taxes and military service while the Muslims were commanded to provide the community with every help. A copy of the document (the Actiname or Holy Testament) attesting to this protection is reported to still exist at the monastery. After the Muslim conquest of Egypt in 640 BCE, the monastery became an out-of-the way oasis of Christianity surrounded by a sea of Islam. A mosque was erected within the monastery’s grounds between 1101 and 1106 BCE.
In 726 BCE the Emperor Leo III ordered the destruction of all the icons in Christendom. The monastery’s isolated location, however, allowed its massive collection to escape destruction.
In 1844 a German scholar, Konstantin von Tischendorf, visiting the Monastery discovered in the library what has become known as the Codex Sinaiticus, a 4th century Greek translation of the Holy Scriptures. Tischendorf reportedly spent the next several days and nights making a handwritten copy. In 1859, Tischendorf returned to the monastery with a letter authorizing him to take the Codex with him so that a full reproduction could be made. The Codex was never returned to the monks. To this day, Tischendorf is accused of stealing this priceless document.
The Codex was taken to St. Petersburg and was given as a gift to Tsar Alexander II. Following the Russian Revolution in 1917 it was sold to the British Museum (where it remains today) for 100,000 pounds sterling. The Codex Sinaiticus, the most important of the surviving codexes (Codex Syriacus at St. Catherines, Codex Alexandrinus in London, Codex Vaticanus in Rome and the Codex Epraem in Paris) is the oldest and only existing complete copy of the original Greek manuscript of the Holy Scriptures. This Codex contains 346 and one half folios of which 199 are from the Old Testament and 147 and a half from the New Testament.
The monastery is named in honor of St. Catherine. She was born as Dorothea to a wealthy family of nobility living in Alexandria. In 305 she was tortured and beheaded for her Christian faith. She was buried in Alexandria. Five centuries passed before a monk from Sinai had a vision of her body being transported by angels to the summit of a nearby mountain. When some monks went to the mountain they found her undecayed body from which emanated a very sweet myhrr. Sometime in the 10th or 11th centuries her skull and her left hand were moved to the monastery where they are kept in a sarcophagus next to the altar in the Church of Transfiguration. Egypt’s highest mountain, Jebel Kathrina, is named in her honor.
The bell tower was built in 1871 by one of the monks, Gregorius, and houses nine bells given by the Tsar of Russia. A continual supply of fresh water is provided by the Well of Moses. According to tradition, this well is where Moses met his future wife, Zipporah, after protecting her and her sisters from a group of local shepherds.
The monastery now operates under the authority of the Greek Orthodox Church. Most of the 20-25 monks who live there are Greek. They practice the rules of St. Basil the Great, the Bishop of Caesarea who lived between 329 and 379 BCE.
The monastery is open daily from 9:00am to 12:00 except on Fridays, Sundays, and orthodox holy days. The Church, the site of the burning bush, and the “charnel house” (or skull room) containing the skulls and bones of the departed monks are open to the public. However, the library and the refectory are not accessible without special permission.
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email: bwiles@npcapital.net
email: bwiles@npcapital.net
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