II. For a long time the dead were embalmed by compulsor}^ law, so that

rich and poor alike, whether at private or public expense, were submitted to the process, and it has been estimated by Rawlinson that " the annual expense of embalming in Egypt must have been not less than seventy- five million dollars."
The first mummy that was removed from this country and taken to England was in 1722, and quite a number were placed in the British Museum in 1803. These mummies are most interesting objects of study to all who desire knowledge of the remote and wonderful civilization of ancient Egypt. Mummification became one of the lost arts about A. D. 700, having continued for nearly four thousand years,, and who can tell how^ long before that time ?
The oldest mummy in the world, about whose antiquity there is no doubt, is that of Seker-em-sa-f, son of Pepi First, and elder brother of Pepi Second B. c. 3,200, was fotmd at Sakkarah in 1881, and is now at Gizeh. The lower jaw is wanting and one of the legs have been dislocated in transporting, the features being well preserved and on the right side of the head is the lock of hair emblematic of youth. An examination of the
302 EGYPT, THE CRADLE OF ANCIENT MASONRY,
body shows that Seker-em-sa-f died very young. A number of bandages found in the chamber of his pyramid at Sakkarah are similar to those in use at a later date, and the mummy proves that the art of embalming had already arrived at a very high state of perfection in the Ancient Empire. The fragments of a body found by Col. Howard Vyse in the pyramid of Men-Kau-Ra (M3'cerinus) at Gizeh, are thought by some to belong to a much later period than that of this king. There appears, however, to be no warrant for this belief, as they belong to a man and not to a woman, as Vyse thought, and may quite easily be the remains of the mummy of Mycerinus. The skeletons found in sarcophagi belonging to the first six dynasties fall to dust when air is admitted to them and emit a slight smell of bitumen.
ADDRESS TO A MUMMY OF THEBES.
And thou hast walk'd about (how strange a story !) In Thebes streets three thousand j-ears ago,
When the Memnoniuni was in all its glory, And time had not begun to overthrow
Those temples, palaces, and piles stupendous
Of which the very ruins are tremendous !
Speak ! for thou long enough has acted dummy ;
Thou hast a tongue — come - let us hear its tune ; Thou'rt standing on thy legs, above ground, mummy !
Revisiting the glimpses of the moon — Not like thin ghosts or disembodied creatures, But with thy bones, and flesh, and limbs, and features.
Tell us — for doubtless thou canst recollect —
To whom should we assign the sphinx's fame ?
Was Cheops or Cephrenes architect
Of either pyramid that bears his name ?
Is Pompey's Pillar really a misnomer?
Had Thebes a hundred gates, as sung bj^ Homer ?
Perhaps thou wert a Mason, and forbidden
By oath to tell the secrets of thj' trade —
Then say what secret melody was hidden
In Memnon's statue which at sunrise play'd?
Perhaps thou wert a priest— if so my struggles
Are vain, for priestcraft never owns its juggles.
EGYPT, THE CRADLE OF ANCIENT MASONRY. 303
Perhaps that very hand, now pinion'd flat,
Has hob-a-nobbed with Pharaoh, glass to glass ;
Or dropped a half-penny in Homer's hat,
Or doff 'd thine own to let Queen Dido pass ;
Or held, by Solomon's own invitation,
A torch at the great temple's dedication.
I need net ask thee if that hand, when arm'd
Has an)' Roman soldier maul'd and knuckled ;
For thou wert dead, and buried, and embalmed Ere Romulus and Remus had been suckled:
Antiquity appears to have begun
Long after thy primeval race was run.
Thou could'st develop— if that withered tongue
Might tell us what those sightless orbs have seen—
How the world looked when it was fresh and 3'oung : And the great deluge still had left it green.
Or was it then so old that history's pages
Contained no record of its ■ early ages ?
Still silent ? Incommunicative elf.
Art sworn to secrecy ? then keep thy vows ;
But prithee tell us something of thyself — Reveal the secrets of thy prison house ;
Since in the world of spirits thou hast slumbered
What hast thou seen, what strange adventures numbered?
Since first thy form was in this box extended
We have above ground seen some strange mutations ;
The Roman empire has begun and ended —
New worlds have risen — we have lost old nations.
And countless kings have into dust been humbled.
While not a fragment of thy flesh has crumbled.
Didst thou not hear the pother o'er th}' head
When the great Persian conqueror Canibyses Marched armies o'er thy tomb with thundering tread —
O'erthrew Osiris, Orus, Apis, Isis, And shook the pj^ramids with fear and wonder, When the gigantic Memnon fell asunder?
304 EGYPT, THE CRADLE OF ANCIENT MASONRY.
If the tomb's secrets may not be confessed,
The nature of thy private life unfold ; A heart has throbbed beneath that leathern breast,
And tears adown that dusky cheek have roll'd ; Have children climb' d those knees and kissed that face ? What was thy name and station, age and race ?
Statue of flesh ! Immortal of the dead !
Imperishable type of evanescence ! Posthumous man — who quittest thy narrow bed
And standest, undecayed, within our presence ! Thou wilt hear nothing till the judgment morning, When the great trumpet shall thrill thee with its warning.
Why should this worthless tegument endure.
If its undying quest be lost forever ? Oh ! let us keep the soul embalmed and pure
In living virtue — that when both must sever. Although corruption may our frame consume. The Immortal spirit in the skies may bloom.
Horace Smith.
Mummifes of the eleventh dynasty are usually very poorly made ; they are 3^ellowish in color, brittle to the touch, and fall to pieces very easily. The limbs are rarely bandaged separately and the body, having been wrapped carelessly in a number of folded cloths, is covered over lengthwise by one large linen sheet. On the little finger of the left hand a scarab is usually found, but besides this there is neither amulet nor ornament. The coffins of the mummies of this period are often found filled with baskets, tools, mirrors, bows and arrows, etc., etc. From the thirteenth to the seventeenth dynasties, also, mummies were made in such a manner as to perish rapidly. From the eighteenth to the twenty-first dynasties the mummies of Memphis are black, and so dry that they fall to pieces at the slightest touch ; the cavity of the breast is filled with amulets of all kinds, and the green stone inscribed with the thirtieth chapter of the Book of the Dead placed over the heart.
At Thebes, during this period, the mummies are yellow in color and slightly polished, the nails of the hands and feet retain their places and are stained with henna. The limbs bend in all directions, without break-
EGYPT, THE CRADLE OF ANCIENT MASONRY. 305
ing, and the art of dainty bandaging attained its greatest perfection. The left hand wears rings and scarabs, and chapters of the Book of the Dead are found in the cofiEns, either by the side of the mummy or be- neath it. After the twenty-first dynasty the custom arose of placing the mummy in a cartonnage, sewn or laced up the back, and painted in bril- liant colors, with scenes of the deceased adorning the gods and the like. In the period between the twenty-sixth dynasty and the conquest of Egypt by Alexander the decoration of mummies reached its highest point, and the ornamentation of the cartonnage shows the influence of the art of Greece upon that of Egypt. The head of the mummy is put into a mask, gilded or painted in bright colors, the cartonnage fits the body very closely and the feet are protected by a sheath. A large number of figures of the gods and of amulets are found on the mummy itself, and many things which formed its private property when alive were buried with it- Towards the time of the Ptolemies mummies become black and heavy ; bandages and body are made by bitumen into one solid mass, which can only be properly examined by the aid of a hatchet. About b. c. ioo mummies were very carefully bandaged, each limb being treated sepa- rately and retained its natural shape after treatment, and the features of the face, somewhat blunted, are to be distinguished beneath the bandages.
At the commencement of the Christian era mummification began to decline, as the process degenerated through neglect, and the art became lost in the seventh century. If we wish to understand the reason for embalming of the dead by ancient Egyptians, we must first come to a realization of what their conception was of man himself, while living. In order that my readers may be enabled to thoroughly understand this sub- ject I shall quote from various authors, and give my own impressions, gleaned from personal investigation of the religions and philosophies of the far East.
Maspero tells us in " Egyptian Archaeology," page io8, that " The Egyptians regarded man as composed of various different entities, each having its separate life and functions. First there was the body, then the Ka, or double, which was a less solid duplicate of the corporeal form — a colored but ethereal projection of the individual, reproducing feature for feature. The double of a child was a child ; the double of a woman -was a woman ; the double of a man was a man. 20
306 EGYPT, THE CRADLE OF ANCIENT MASONRY.
"After the double {Ka) came the soul {Bi or Ba) which was properly imagined and represented as a bird ; after the soul came the ' R'hoo ' or ' the Luniinous,' a spark from the fire divine. None of these ele- ments were in their nature imperishable. Left to themselves they would hasten to dissolution and the man would then die a second time ; that is to say, annihilated. The piety of the survivors found means, however, to avert this catastrophe. By the process of embalmment they could for ages suspend the decomposition of the body ; while by means of prayers and offerings they saved the Double, the soul, and the ' Luminous ' from the second death and secured to them all that was necessary for the prolongation of their existence.
'' The Double never left the place where the mummy reposed ; but the soul and the ' Kltoo^ went forth to follow the gods. They, however, kept perpetually returning, like travellers who come home after an ab- sence. The tomb was therefore a dwelling-house, the ' Eternal House ' of the dead, compared with which the houses of the living were but wayside inns. These ' Eternal Houses ' Avere built after a plan which exactly corresponded to the Egyptian idea of the after life. The ' Eternal Houses ' must always include the private rooms of the Soul, which were closed on the day of burial and which no living being could enter with- out being guilty of sacrilege. It must also contain the reception rooms of the Double, where priests and friends brought their wishes and offerings."
This same author also states, in his " Ancient Egypt and Assyria," that " The soul does not die at the same time that the breath expires upon the lips of man ; it survives, but with a precarious life, of which the dura- tion depends upon that of the corpse and is measured by it. Whilst it decays the soul perishes at the same time ; it loses consciousness and gradually loses substance too, tintil nothing but an unconscious, empty form remains, which is finally effaced, when no traces of the skeleton are left. Such an existence is agony, uselessly prolonged, and to deliver the double from it the flesh must be rendered incorruptible. This is at- tained by embalming it as a nnimmy. Like every act that is useful to man, this one is of Divine origin."
The Ancient Egyptian belief in regard to a future life was that when death came the soul did not leave the bod}^ immediatel3^ but con-
TOMB AND MOSQUE OF KAIT BEY,
CAIRO.
EGYPT, THE CRADLE OF ANCIENT MASONRY. 30T
tinned with it nntil decay set in and if they could preserve the body by embalmment and prevent its decay the soul would then remain with it in a conscious state of existence. It was, therefore, with the greatest care they hastened to preserve the bodies of their dead in order to keep the soul within the dwelling-place prepared for it, the tomb. They gave a great deal more time and attention to building houses for the dead than to those for the living, because they believed houses occupied during life to be merely temporary dwelling places ; but the tomb, wherein the mummied dead were laid, had apartments where friends could come on a visit and bring funeral offerings of all kinds to the deceased, seemingly at home, as it were, receiving his relations and friends. I have already described the custom in a previous chapter of this work.
A great many writers claim that the Ancient Egyptians believed in the Transmigration of souls, positively claiming they were the iirst peo- ple who declared that man possessed an immortal soul and taught that after the body decayed the soul would re-incarnate into a lower animal and thread itself through all terrestrial and marine animals, as well as birds ; but after it had functioned through all these variant forms it would be re-born again as man, and that it would take no less than three thousand years in order to accomplish this cycle or round of Trans- migration. Now in respect to Transmigration I do not think, for one moment, that the Initiates of the Ancient Egyptian Mysteries ever be- lieved in the transmigration of souls, as generally understood by the profane in those days. In his wonderful allegory, Virgil shows a law of progression according to Natui^e's higher law, for he unfolds to us the doctrines as taught in the Mysteries, wherein he demonstrates that the most ancient philosophers believed in the existence of a primal source from which these souls emanated. That they were sparks from the Divine Fire, a part of that Divine Essence, which vivifies every star glittering in the iniinitude of space and cycles along their allotted paths through- out the Kosmos, with the threefold purification of Fire, Water, and Air representing the Protean appearance employed by the Eternal Pilgrim in functioning through Nature's evolutionary processes, until it was made manifest in Man. In this way we are enabled to know that " Man is certainly )io special creation, and that he is the product of Na- ture's gradual perfective work, like any other living unit of this earth.
308 EGYPT, THE CRADLE OF ANCIENT MASONRY.
But this is ouly so with regard to the human tabernacle. That which lives and thinks in man, and survives that frame, the masterpiece of evolution, is the ' Eternal Pilgrim,' the Protean differentiation in Space and Time of the One Absolute Unknowable " (" Secret Doctrine," Vol. II, page 728).
We have functioned all through the variant forms of Life and have wriggled and squirmed with the snake, and we have roamed, four-footed and fanged, through the forest and jungles and have left all that went with it behind us, yet we carry upon our tongue a venom far more deadly than the virus of the snake. Although the tiger's claws are gone and the fangs have been lost to us, yet we of to-day have claws far more treacherous and dangerous than the wolf or tiger, intensified for harm by having been humanized, more deadly than all the beasts of the jungle or forest.
The tiger and other wild beasts seek and kill their prey for food, as their very existence depends on killing weaker animals. But man is to be dreaded far more than other animals. I am under the opinion that those learned men, those Hierophants, esoterically who believe that according to the life a man has lived he would be reborn, with all the attributes of the various animals, such as the cunning of the Fox, the ferocity of the Tiger, etc., but that he would never re-appear again in a lower organism, for they thoroughly understood there is no retrogression in Nature and that all virbrates with progressive force and energy through myriads of successive births. We come, we go, each time ascending a step above the other, mounting the ladder of evolution, gaining experience on every rung and intertwined with the whole of ■organic and inorganic being, through which we have passed.
We climb the cycling path of evolution, from Infusoria to Protozoa, to Man. Step by step we advance through all the manifestations and diiferentiations in Nature's evolutionary processes, from primordial matter to humanity. Through ages innumerable we pass through variant forms in the varying kingdoms, and see our kith and kin on every hand. There is not only a relationship existing between the Macrocosm and the Microcosm, but a separate and intimate interrelation and interaction exists between their separate parts. Nature proclaims this grand and glorious Truth in our pre-natal experience, when the Microcosm of
EGYPT, THE CRADLE OF ANCIENT MASONRY. 309
the individual demonstrates to us in miniature the Macrocosm of the Race.
During the gestative period, previous to birth, when first the proto- plasm surrounds the germ and sets in vibration the life forces contained in its protoplasmic essence, causing our Proteus to vibrate through all the differentiations of Life, in his onward march through Nature's evolu- tionary processes, and clothes himself in all the various garments in nature's wardrobe in his long passage through the variant forms of life before he assumes the human embryo ; he is continually changing in his progression to Man, passing through the various stages, from cell to infusora, worm, reptile, fish, including gills, quadruped, including tail ; ever changing, until the mental development begins, then the caudal appendage commences to shorten and finally disappears and the embryo passes on to the human plane of development. During this period the embryo man demonstrates the evolution of the human race, througli ages innumerable the human family came into the life of the world. From each germ-plasm of human being comes forth anew the life of the race ; it goes through the same round as the species, and the life of the babe has repeated the evolutionary experience of mankind.
Mr. A. P. Sinnett, in " Transactions of the London Lodge of the Theosophical Society," No. 7, October, 1SS5, says: "That the human soul, once launched on the streams of evolutioia, as a human individu- ality, passes through alternate periods of physical, and relatively spiritual existence. It passes from the one plane, or stratum, or condition of nature to the other, under the guidance of its Karmic affinities ; living- in incarnations the life which its Karma has preordained ; modifying its progress within the limitations of circumstances, and, — developing fresh Karma bj^ its use or abuse of opportunities."
Now I firmly believe that the Ancient Egyptian Hierophants thoroughly understood this fact of the birth and immortality of the Soul as well as the re-incarnation of the Spirit and that once the Human Monad had demonstrated its individuality, b}^ incarnating as a human indivi- dual, it could not pass back again, after the death of the human, by any see-saw process, into a lower animal organization, for there is no retro- gression in Nature. There is a deal of difference between the human and the brute. In the former dwells the Manasaputras.
810 EGYPT, THE CRADLE OF ANCIENT MASONRY.
" 'J'/if Sons of Ml lid" tluit have been through Uio long drifting ages, niakiug a home for the reception of the Monad manifesting in the httman kingdom and when once this " Mind-born Thinker" has mani- fested itself in man it could not under any circumstances go back and reincarnate in a hnvcr animal, any mure than it could return again in its molecular form, inti) the wonili of its mother. The "Eternal Pilgrim" has, in its long journey through cycling ages, been waiting for the development of the perfect human body that was to become its home or dwelling-place, which, through mj'riads of years, had been developing for that especial purpose ; but the animal as yet is not read}^ to receive this Il/aiiasir riitilw it is not yet ready to become the habitation of the re-incarnating I*!gi\ the Divine Thinker.
Involution is a continual cycling progress, ever upward and onward, to higher planes of Spiritual unl\ildnient, but never backward; the animal is on a lower plane, and they are not ready to become the habitation of the " Sons of Mind," but are on the ascending cycle that will eventually bring them, through the law of evolution, to become the home of the Hnnuin Monad or " the INlonail manifesting in the human kingdom," the dM'elling place oi the Divine Thitiker.
/;/ the 'J^(H>k of the Dead mc find the soul of disembodied man announcing the victory of the soul over death, and that he lives in his spiril!tal body after dissolution. See 17: 22: "O ye who make the escort of the God, stretch out to me your arms, for I become one of you." Again, in 26: 5-6: "I open heaven; I do what was commanded in ^lempliis ; T have knowledge of my heart ; 1 am in possession of my heart ; 1 am in possession of my arms ; I am in possession of ni}- legs, at the will of myself INIy soul is not imprisoned in ni}- body at the gates of Amenti," thus proving that, although the phj-sical body had disinte- grated, spiritual man continued to exist as a spiritual entity after death, because it is a part of the Divine Essence, the " Immutable and Unknow- able to our physical senses, but nuinifest and clearly perceptiblt^ to our spiritnal natures. Once imbued with that basic idea and the further con- ception that if it is Omnipresent, universal and eternal, like abstract Space itself, we must have emanated from it and must some da}' return to it."
Now if this abstruse Metaphysical, Theosophical and Psychological doctrine be true, then the thorough comprehension of the rest becomes
EGYPT, THE CRADLE OF ANCIENT MASONRY. 311
very eas}- to understand, and we shall begin to know that " Life and Death, good and evil, past and futnre," are all empty words, or, at best, figures of speech. If the objective universe itself is but a passing illu- sion, on account of its beginning and finitude, then both Life and Death must also be aspects and illusions. They are changes of state, in fact, and no more. Real life is in the Spiritual consciousness of that life^ in a conscious existence in Spirit., not Matter ; and real Death is the limited perception of life, the impossibility of sensing consciousness, or even individual existence outside of form, or, at least, of some form of matter.
Those who sincerely reject the possibility of conscious life, divorced from matter and brain-substance, are dead units. The words of Paul, an Initiate, become comprehensible, " ye are dead and your life is hid with Christ in God," Col. 3 : 3, which is to saj' : Ye are pensonally dead matter, unconscious of its own spiritual essence, and your real life is hid with 3'our divine Ego (Christos) in, or merged with, God (Atman) ; " now has it departed from you, ye soulless people." Speaking on esoteric lines, every irrevocably materialistic person is a DEAD Man, a living automaton, in spite of his being endowed with great brain power. Listen to what Aryasanga says stating the same fact :
" That which is neither Spirit nor Matter, neither Light nor Dark- ness, but is verily the container and root of these, that thou art. The Root projects at every dawn its shadow on ItsELF, and that shadow thou callest Light and Life, O poor dead Form (this) Life Light streameth downward through the stairway of the seven worlds, the stairs, of which each step becomes denser and darker. It is of this seven-times-seven scale that thou art the faithful climber and mirror, O, little man ! Thou art this, but thou knowest it not.
" The higher triad Atnia — Buddhi — Manas, may be recognized from the first lines of the quotation from the Egyptian papyrus. In the Ritual., now the Book of tlie Dead., the purified soul, the dual Manas, appears as ' the victim of the dark influence of the Dragon Apophis,' the physical personality of Kama-Rupic man, with his passions. If it has attained the final knowledge of the heavenly and infernal mysteries, the ' Gnosis ' — the divine and the terrestrial mysteries of White and Black Magic — then the defunct personality will triumph over its enemy " — Death.
312 EGYPT, THE CRADLE OF ANCIENT MASONRY,
This alludes to the case of a complete reunion at the end of the earth life, of the lower Manas, full of the harvest of life with its Ego. But if Apophis conquers the soul then it cannot csca-pe a. second desith.. These few lines from a papyrus, nianj' thousands of 3'ears old, contain a whole revelation, known in those days only to the Hierophants and the Initiates. The " harvest of life consists of the finest spiritual thoughts, of the noblest and most unselfish deeds of the personality, and the constant presence during its bliss after death, of all those it loved with divine spiritual devotion." Sec Key to Thcosopliy, i^j^ ct scq.
Remember the teaching : The human Soul, Lower Manas, is the ojily and direct mediator between the personality and the divine Ego. That which goes to make up on this earth \.\i.& personality^ miscalled individu- ality by the majority, is the sum of all its mental, physical and spiritual characteristics, which, being impressed on the human soul, produce the man.
Now, of all these characteristics it is the purified thoughts alone which can be impressed on the higher, immortal Ego. This is done by the human soul merging again in its essence into its parent source, com- mingling with its divine Ego diiring life, and reuniting itself entirel}^ with it after -the death of the physical man. Therefore, unless Kama- Manas transmits to Buddhi-Manas such personal ideations and such consciousness of its / as can be assimilated b}^ the divine Ego, nothing of that /, or personalit}^ can survive in the Eternal.
Only that which is worthy of the immortal God within us, and iden- tical in its nature with the divine quintessence, can survive ; for in this case it is its own, the divine Ego's " shadow " or emanations which ascend to it and are indrawn by it into itself again, to become once more part of its own Essence. No noble thought, no grand aspiration, desire, or divine, immortal love, can come into the brain of the man of claj- and settle there, except as a direct emanation from the highest to and through the lower Ego ; all the rest, intellectual as it may seem, proceed^ from the " shadow " the loiver mind, in its association and co-mingling with Kama, and passes away and disappears forever. But the mental and spiritual ideation of the personal " I " return to it as part of the Ego's essence, and never fade out. Thus of the personality that was, onl}' its spiritual experiences, the memory of all that is good and noble, with the
EGYPT, THE CRADLE OF ANCIENT MASONRY. 313
consciousness of its " I '" blended with that of all the other personal " I's" that preceded it, survive and become immortal.
There is no distinct or separate immortality for the men of earth outside the Ego which informed them. That Higher Ego is the sole bearer of all its a//cj- egos on earth and their sole representative in the mental state called Devachan. As the last embodied personalitj^, how- ever, has a right to its own special state of bliss, unalloyed and free from the memories of all others, it is the las/ life only xoliicli is fully and realis- /ica/Iy vivid.
Devachan is often compared to the happiest day in a series of many thousands of other " days " in the life of a person. The intensity of its happiness makes the man entirely forget all others, his past becoming obliterated. This is what we call the Dcvaclianic State and the reward of the personality, and it is on this old idea that the haz_y Christian notion of Paradise was built, borrowed with man}' other things from the Egyp- tian M3'steries, wherein the doctrine was enacted. And this is the meaning of the passage quoted in " Isis Unveiled " The Soul has triumphed over Apophis, the Dragon of Flesh. Henceforth, the indi- viduality will live in eternity, in its highest and noblest elements, the memory of its past deeds, while the " characteristics " of the " Dragon " will be feeding out in Kama-Loca."
gjixtcen ^abiours-ILost Enotolftrge.
315
One evening 368119 lingered in the market pUicc t^e.iehiiig the people of pAr.-bke of truth and grace, SIben in the aquare remote a crowd was seen to rfse, Hnd atop with loathing gestures and abhorring cries.
Che Master and Ris meek disciples went to see ttlbat cause for this commotion and disgust could be, Hnd found a poor dead dog beside the gutter laid; Revolting sight! ?t which each face its bate betrayed.
One held bis nose, one shut his eyes, one turned away; Hnd all among themselves beg.in aloud to say, — "Detested creature! he pollutes the earth and .lir!" " Ris eyes are blcir ! " " Ris ears are foul ! " " Rts ribs are bare!**
"In .his torn hide there's not a decent shoe-string left!" " No doubt the execrable cur was hung for theft ! " ■Chen 7e8us spake, and dropped on him this saving wreath, — "€ven pearls are dark before the whiteness of his teeth!"
"Che pelting crowd grew silent and asK^med, like one Rebuked by sight of wisdom higher than his own; Hnd one exclaimed, " No creature so accursed can be. But some good thing in him a loving eye will see.
— Front t)tc Persian.
S16
EGYPT, THE CRADLE OF ANCIENT MASONRY, 317