In religio-mythology, Matthew, from the Egyptian Maat or Mati (scribe of Maat), i.e. the principle (or goddess) of truth, justice, law, and rightfulness, is the name of the first book (followed by Mark, Luke, and John) of the New Testament, of the Christian Bible, i.e. "Gospel of Matthew", which tells the story of how the messiah, i.e. Jesus (aka Horus), rejected by Israel, finally sends the disciples to preach the gospel to the whole world.

In 1907, Gerald Massey, in his Ancient Egypt, the Light of the Modern World, Volume Two, summarized how he decoded the name “Matthew” from his reading of Egyptologist Samuel Birch’s mention of the word ‘Mati’ (or Maat) as the title of the divine scribe (Taht-Aan) of the Egyptians, as follows: [1]

“Also, the Gospel of the Egyptians, represented by the Ritual, was the Gospel according to Mati (or Matiu, with the U, inherent). And as Mati was inculcated by means of the sayings, the sayings in the Ritual are the sayings of Mati as the words of truth, justice, law, and rightfulness, and the revelation of the resurrection. In Samuel Birch's translation of "the funeral Ritual " he has given the word " Mati " as a title of Taht-Aan the divine scribe ; and from this title the present writer deduced the names of Matthias and Matthew, as the true reckoner, the just reckoner, and keeper of the tablets for Maati in the hall of Maat. Taht-Aan might be designated Mati. But, whether we take the word Mati as a proper name or title of the scribe Taht (whether called Hermes, Aan or Mali), he was the recorder of the sayings or Logia Kuriaka in the Ritual.

But even if we do not take the name of Mati to be a title of Tehuti, whence the names of Matthias and Matthew, the character remains. Taht was the scribe in the Maat or judgment-hall, also the recorder of the sayings that were given by the Father in Heaven to be uttered by Horns, and written down by the fingers of Taht. Now, according to the often-quoted testimony of Papias, recorded in his last "commentary" on the "sayings of the Lord," the basis of the canonical Gospels was laid in a collection of sayings that were attributed to "The Lord." He tells us that Matthew wrote the sayings in the Hebrew dialect, and every one interpreted them as best he was able. This was the current hearsay on the subject as reported by Papias, Bishop of Hierapolis. And here we might repeat, in passing, that the sayings of Horns the lord in the Ritual were collected and written down by Taht-Mati the scribe, and that Matthew, or Matthias, corresponds to Mati both in character and by name.

We have no further use for the statement beyond noting that the extant Gospel of Matthew was evidently founded on a collection of those "wise sayings, dark sentences and parables" that constituted the wisdom of the Egypto-gnostic Jesus, one late version of which has been preserved in the Book of Ecclesiasticus, entitled "the wisdom of Jesus." The present writer has previously suggested that the "sayings" collected by Matthew, which Papias had heard of as the source of the Christian Gospels, were a form of the sayings of Mati collected from the papyri of the Ritual.

The Catholic Christians were sorely troubled about the Egypto-gnostic Gospels in possession of the "heretics" when they came to hear of them. These are especially associated with the name of Valentinus, an Egyptian gnostic, who came with these Egypto-gnostic Gospels from Alexandria, and to whom Pistis Sophia and the "Gospel of Truth" have been attributed. The "Gospel of Truth," known to the Valentinian gnostics as Egyptian, is the Gospel of Mati, or a collection of the sayings of Mati = Matthew. The Logia of Matthias was the authentic gospel of the Carpocratean gnostics. Clement of Alexandria quotes from the "Traditions of Matthias" two sayings which are not to be found in the canonical Matthew. This proves the existence of other sayings, oracles and divine words than the canonical in the time of Clement, which were assigned to Matthias = Mati. These sayings and traditions were acknowledged as genuine by the gnostic followers of Carpocrates, Valentinus and Basilides, who never did acknowledge any historical founder, and whose Christ was the Egypt-gnostic Jesus—he who was the utterer of the sayings and traditions first written down by the divine scribe Taht-Aan = John ; or Taht-Mati = Matthew.

In writing his Gospel, Basilides appealed to a secret tradition which he had received front Matthias; and Hippolytus reports that this secret tradition was derived by Matthias during his private intercourse with the savior. But the gnostics never did acknowledge any historic savior. Their Christ was Horus, or the non-historical Jesus, and therefore the private intercourse of Matthias with the Savior was that of Mati with Horus the Christ of the Ritual which contains the history of that intercourse. We are told that it was after his Resurrection that Christ revealed the true gnosis to Peter, John and James. (Clem. Alex. Eusebius, H. E. 2, O. But it was only the spiritual Horus or Christ that could reveal the true gnosis, which is here admitted versus the historic personage. This revelation is post-resurrectional, the same as with the gnostic Jesus in the Patio Sophia who expounds the mysteries to his twelve apostles on Mount Olivet after he has risen from the dead. The " Manifestation of Truth" is the title of the great work of Marcus the gnostic in the third century. The lost work of Celsus was the Word of Truth or Logos Alethea. In these instances the gospel is that of truth, the word of truth ; the true gospel. And the gospel of Mati, we repeat, is equivalent to the gospel or the sayings according to Matthew which had been heard of by Papias as the nuclei of the canonical Gospels.”


The following are related quotes:

“The word Ma for justice also signifies the law. And he who reveals and makes justice visible is the Horus who not only fulfills the word by making it truth, but who also comes to fulfill the law, or maat. This is the character assigned to the Jesus of the Gospels, who says, "Think not I came to destroy the law. I came not to destroy but to fulfil. Verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law till all things be accomplished" (Matthew: 17, 18). This law is the maat of the Ritual. And in the Gospel the speaker assumes the position of Har-tema, who was the fulfiller of justice or the law.”
Gerald Massey (1907), Ancient Egypt, the Light of the Modern World, Volume Two (Ѻ)

1. Massey, Gerald. (1907). Ancient Egypt: The Light of the World: a Work of Reclamation and Restitution in Twelve Books, Volume Two (pgs. 903-04). T. Fisher Unwin.

External links
Gospel of Matthew – Wikipedia.

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