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.”[230] Eusebius did not mention the lady’s name, but the details of his story fit the legend and may underlie it. 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.[231] The date mentioned seems rather early and may need revision. 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,[232] and in the _Translation of the Relics of St. Katherine to Rouen_, which was written soon after the event.[233] From these accounts we learn that Simeon was from Constantinople, and went to Bethlehem and then to Sinai, where he served for several years in the convent before he became a hermit near the Red Sea. But here he was so much disturbed by the sailors and others who came for the oil (? petroleum), that flowed from the rock near his cell, that he removed first to the summit of Mount Sinai, where the Law was given, a place deserted because of the restless Arabs, and then to the convent itself. It was the time of the great famine in Egypt, (probably that of 1017), but in the convent there was plenty of food for the brethren and for the Arabs who crowded there with their wives and children.