It may be argued that this question must be asked by all who have the religious sense, and that there is nothing specifically Alexandrian about it. But no; it need not be asked; it was never asked by Islam, by the faith that swept the city physically and spiritually into the sea. “There is no God but God, and Mohammed is the Prophet of God” says Islam, proclaiming the needlessness of a mediator; the man Mohammed has been chosen to tell us what God is like and what he wishes, and there all machinery ends, leaving us to face our Creator. We face him as a God of power, who may temper his justice with mercy, but who does not stoop to the weakness of Love, and we are well content that, being powerful, he shall be far away. That old dilemma, that God ought at the same time to be far away and close at hand, cannot occur to an orthodox Mohammedan. It occurs to those who require God to be loving as well as powerful, to Christianity and to its kindred growths, and it is the weakness and the strength of Alexandria to have solved it by the conception of a link. Her weakness: because she had always to be shifting the link up and down—if she got it too near God it was too far from Man, and _vice versa_. Her strength: because she did cling to the idea of Love, and much philosophic absurdity, much theological aridity, must be pardoned to those who maintain that the best thing on earth is likely to be the best in heaven. Islam, strong through its abjuration of Love, was the one system that the city could not handle. It gave no opening to her manipulations. Her logoi, her emanations and aeons, her various Christs, orthodox, Arian, Monophysite, or Monothelite—it threw them all down as unnecessary lumber that do but distract the true believer from his God. The physical decay that crept on her in the 7th century had its counterpart in a spiritual decay. Amr and his Arabs were not fanatics or barbarians and they were about to start near Cairo a new Egypt of their own. But they instinctively shrank from Alexandria; she seemed to them idolatrous and foolish; and a thousand years of silence succeeded them. INSCRIPTION FROM KORAN (Terbana Mosque): p. 125. ------------------------------------------------------------------------ SECTION IV. ------- ARAB PERIOD. ------------------------------------------------------------------------ THE ARAB TOWN (7th-16th Cents.)