"The story of the Annunciation, the miraculous conception (or incarnation), the birth and the adoration of the Messianic infant had already been engraved in stone and represented in four consecutive scenes upon the innermost walls of the holy of holies (the Meskhen) in the temple of
Luxor, which was built by Amen-Hotep III about 1700 B.C., or some seventeen centuries before the events depicted are commonly supposed to have taken place."
And some day not too far distant the fateful character of Massey's concluding paragraph of his stupendous work,
Ancient Egypt, the Light of the World, will be recognized as not the ranting of an overwrought scholar, but the oracular pronouncement of sober and sobering truth:
"From this we learn by means of comparative process that the literalizers of the legend and carnalizers of the Egypto-Gnostic Christ have but gathered up the empty husks of Pagan tradition, minus the kernel of the Gnosis; so that when we have taken away all which pertains to Horus, the Egypto-Gnostic Jesus, all that remains to base a Judean history upon is nothing more than the accretion of blindly ignorant belief; and that of all the Gospels and collections of 'Sayings' derived from the Ritual of the resurrection in the names of Mati or Matthew, Aan or John, Thomas or Tum, Hermes, Iu-em-hetep or Jesus,
those that were canonized at last as Christian, are the most exoteric, and therefore the farthest away from the underlying, hidden, buried, but imperishable truth."
How one item of the dramatic ritual was converted into "history" can be plainly seen when the name and role of the
Gospel Herod is scrutinized:
"The name of Herod in Syriac denotes a red dragon; and the red dragon in
Revelation, which stands ready to devour the young child that is about to be born, is the mythical form of the Herod who has been made historical in our Gospels."
To strengthen this inference, already well grounded on comparative religion studies, is the additional fact that the same red dragon, or evil serpent of the lower nature in man, is in the Egyptian myths the monster Apap (Apep, Apepi) whose other name is found to be the Herut reptile! When also the name for the "dense sea" (of matter) under which the Christ aeon was said to suffer in its incarnation is seen appearing in old creedal formulae as the Greek
pontos piletos, and we have thus the entirely non-historical origins of "Pontius Pilate" along with "Herod" in the Gospel framework, there is a clear challenge to the upholders of the historicity of the Gospels to explain how these two names, the one threatening the Christos in its infancy, the other carrying him to his death, have found their way into the story in precisely the same place, role and character as the two non-historical elements of the names!
AB Kuhn Shadow of the third century