Pharos and Pharillon by E.M. Forster

When the assertions that were made at one time and another in the uplands of Palestine descended from their home, and, taking the ancient caravan route, crossed the River of Egypt and approached Alexandria, they entered into a new spiritual atmosphere where they were obliged to transform themselves or to perish. The atmosphere was not hostile to the assertions, indeed it welcomed them, but it insisted that, however unphilosophic they might be, they should wear the philosophic dress, that they should take some account of the assertions that had arrived previously, should recognize the existence of libraries and museums, should approach with circumspection the souls of the rich. Under these conditions they might remain. And exactly the same thing happened on two distinct occasions. We are here concerned with the second of the occasions, but it is convenient to glance at the first; it was soon after Alexandria had been founded, and Jews were flocking to her markets.

An unexpected problem confronted them. Jehovah had said, "I Am that I Am," and so long as they remained in Palestine this seemed enough. But now they had to face disquieting comments, such as "This statement predicates existence merely," or "This statement, while professing merely to predicate existence, assumes the attribute of speech," and they grew aware of the inaccessibility and illogicality of their national God. The result was a series of attempts on their part to explain and recommend Jehovah to the Greeks-culminating in the great system of Philo, who, by the doctrine of the Mediating Logos, ensured that the deity should be at the same time accessible and inaccessible: "The Logos," he writes, "dwells on the margin between the Created and the Increate, and delights to serve them both. " And there, for a little, the matter rested.