Roberts, David; Croly, George: The Holy Land: Syria, Idumea, Arabia, Egypt, and Nubia (Band 3) (London, 1849)

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Those Chapels are plaeed on what is traditionally regarded as the summit of Sinai, but the peak
distinguished as Mount St. Catherine has a greater elevation. The ascent from the Convent employs
about two hours, and the spectator is rewarded by a scene of the most striking magnificence. Around,
beneath, and above, all is grandeur; he stands, as in the Alps, in the midst of a region of Mountains;
but with a feature of beauty wanting in the Alps—the expanse of a brilliant sea, a part of the Gulf of
Akabah being in sight. The Chapels on the summit are in singular juxtaposition (Christian and
Mahometan), apparently one structure (that on the right in the View is the Christian, the left the
Mahometan); but both in a state of ruin from neglect and exposure to the storm.

The Mountain is held sacred by the Mahometans; for the legend tells, that when the Prophet
rode on the sacred Camel to Ararat and back in one night, he rested, in passing, on Sinai, and the
mark of the Burack, or Camel's foot, where it touched the mountain, is still shewn by his followers.
The Artist, having heard this tradition, asked his guide from the Convent to point it out to him; but
die holy brother of St. Catherine did his bidding very reluctantly.1 It is a few yards below, and
beyond, the Chapel to the right. It has the exact form, and is not larger than the impression which
the foot of a camel would make. Marks, thus connected with fable, are not infrequent in religious
legend. On the summit of a Ceylonese mountain, the shape of a gigantic foot, is an object of native
homage, as exhibiting the parting step of Adam! The freaks of Nature are easily seized by fancy, or
modified by art; and the Mahometan is as much entitled to the exercise of his imagination as the
Monk.

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1 Roberts's Journal.