What is historical legacy and what is popular legend is not always clear in late antiquity, when the boundaries of history and hagiography are often blurred. This book gathers texts – most translated into English for the first time – which describe the interaction of monks, pilgrims and Bedouins on the Sinai peninsula from the late fourth to the late seventh century ce in an effort to illuminate and delineate the parameters of a specific tradition that sought to define the Christian identity of this region of ‘Third Palestine’ (including Mount Sinai, Pharan and Raithou), wedged between Egypt, Palestine and Arabia, which was the first within the Roman Empire to be conquered by Arab invaders. By the sixth century, various pilgrimage routes accounted for much of the travel to Sinai, which John of Damascus placed ‘on top of his list of sites, relics, and other physical objects deemed worthy of veneration as “receptacles of divine energy”’ (p. 20). Ultimately, pilgrims travelled here to witness the cult of martyrs, which was embodied by the monastics of the peninsula, and to worship in the fourth-century chapel dedicated to Moses on the summit of the holy mountain as well as in the sixth-century basilica constructed by the Emperor Justinian in the fort known today as St Catherine's Monastery. The volume contains accounts by Pseudo-Nilus (from the Greek and the Syriac), narratives by Nilus of Ancyra, Ammonius and Anastasius, as well as documents by Ephraim the Syrian, Egeria, Theodoret of Cyrrhus and others, together with related topographical and chronographical texts. In all, it assembles almost all narratives and descriptions written in or about Sinai from 400 to 700. It includes an introduction and commentary on each text, together with an extensive opening historical essay, maps and plans. I found the translations themselves to be both faithful and fluent. The book is of interest to professional scholars as well as general readers, who will enjoy a fascinating window into a remote frontier world.