Daily Mason

Said in an old explanation of the Degree of Knights of the East and West to have been the Patriarch of Jerusalem, between whose hands the first Knights of that Order took, in 1182, their vows. It is a corruption, by the French ritualists, of Garimond or Gartmund, Patriarch of Jerusalem before whom the Hospitalers took their three vows of obedience, chastity, and poverty.

A personage in some of the Ineffable Degrees of the Ancient and Accepted Scottish Rite. In Scripture he is recorded as having been one of the two chief Priests in the time of David, Abiathar being the other. He subsequently, by order of David, anointed Solomon to be King, by whom he was rewarded with the post of High Priest. Josephus (Antiquities of the Jews x, 8, 6) says that “Sadoc, the High Priest, was the first High Priest of the Temple which Solomon built.”

Yet it has been supposed by some authors, in consequence of his name not being mentioned in the detailed account of the dedication, that he had died before the completion of the Temple.

Anno Lewis (Anno Lucis), in the Year of Light, is the epoch used in Masonic documents of the Symbolic Degrees. This era is calculated from the creation of the world, and is obtained by adding four thousand to the current year, on the supposition that Christ was born four thousand years after the creation of the world. But the chronology of Archbishop Ussher, which has been adopted as the Bible chronology in the authorized version, places the birth of Christ in the year 4004 after the creation.

According to this calculation, the Masonic date for the “year of light” is four years short of the true date, and the year of the Lord 1874, which in Masonic documents is 5874, should correctly be 5878. The Ancient and Accepted Scottish Rite Freemasons in the beginning of the nineteenth century used this Ussherian era, and the Supreme Council at Charleston dated its first circular, issued in 1802, as 5806. Dalcho (Ahiman Rezom, second edition, page 37) says: “If Masons are determined to fix the origin of their Order at the Xirrie of the erection, they should agree among themselves at what time before Christ to place that epoch.” At that agreement they have now arrived. Whatever differences may have once existed, there is now a general consent to adopt the theory that the world was created 4000 B.C.

The error is too unimportant, and the practice too universal, to expect that it will ever be corrected.  H. P. Smith (Hasting’s Dictionary of the Bible), we may here point out in a paragraph to support Doctor Mackey, says that our appreciation of the Bible does not depend upon the accuracy of its dates. This authority considers that in general, the picture it provides of the sequence of events from the time of Judges down to the Fall of Jerusalem is correct. More recently there has been welcome light on the dates of certain biblical events from the inscriptions in Assyria and Babylonia.

These Empires had made great advances in astronomy and consequently in the regulation of the calendar. They had a reckoning of time which secured accuracy for their records of history. Lists have come down to us in fragments, but by them scholars have corrected some of the dates in Hebrew history. The reference already made to the work of Archbishop Ussher has been checked by these later studies and most of the figures, it is now accepted, are too high for the early period. Probably some of the early writers were influenced by a theory which they had formed or which had come to them through tradition and those tendencies show certain repetitions in the records which are, in these modern days, not so convincing as formerly.

Noowhouek (Constitutions 1784, page 5), speaking of the necessity of adding the four years to make a correct date, says: “But this being a Degree of accuracy that Masons in general do not attend to, we must, after this intimation, still follow the vulgar mode of computation to be intelligible.” As to the meaning of the expression, it is by no means to be supposed that Freemasons, now, intend by such a date to assume that their Order is as old as the creation. It is simply used as expressive of

reverence for that physical light which was created by the fiat of the Grand Architect, and which is adopted as the type of the intellectual light of Freemasonry. The phrase is altogether symbolic.

A French physician and Masonic writer, who was born at Manosques, in France, October 24, 1769.

He was intended by his parents for the Church, and entered the Seminary of Marseilles for the purpose of pursuing his ecclesiastical studies. At the commencement of the revolution he left the School and joined the army, where, however, he remained only eighteen months. He then applied himself to the study of medicine, and pursued the practice of the profession during the rest of his life, acquiring an extensive reputation as a physician. He was elected a member of several medical societies, to whose transactions he contributed several valuable essays. He is said to have introduced to the profession the use of the Digitalis purpurea (dried leaves of the foxglove plant) as à remedial agent, especially in diseases of the heart.

He was initiated into Freemasonry about the year 1811, and thenceforth took an active part in the Institution.

He presided in the Lodge, Chapter, and Areopagus of the Sept Ecossais Réunis, meaning in French the Seven Reunited Scottish, with great zeal and devotion; was in 1819 elected ,Secretary-General of the Grand Orient, and in 1827 President of the College of Rites He attained the Thirty-third Degree of the Ancient and Accepted Scottish Rite, and was a warm advocate of Scottish Freemasonry. But his zeal was tempered by his judgment, and he did not hesitate to denounce the errors that had crept into the system, an impartiality of criticism which greatly surprised Ragon.

His principal Masonic worlds are Essai historique sur l’institution du RitEcossais, or HistoricalEssay on the Institution of the Scottish Rite, Paris, 1827, and a valuable historical contribution to Freemasonry entitled Cours complet de la Maçonnerie, ou Histoire générale de Initiation depuis son Origine jusque’à son institution en France, or Complete Course of Masonry, or General History of Initiation since its Origin up to its Institution in France, Paris, 1832. In private life, Vassal was distinguished for his kind heart and benevolent disposition. The Lodge of Sept Ecossais Reunis presented him a medal in 1830 as a recognition of his active labors in Freemasonry. He died May 4, 1840, at Paris.

One of the founders of the Supreme Council of the Ancient and Accepted Scottish Rite for the Southern Jurisdiction of the United States. He was born in the City of London in the year 1770, of Prussian parents. His father had been a distinguished officer under Frederick the Great and, having been severely wounded, was permitted to retire to England for his health. He was a very earnest Freemason, and transmitted his sentiments

to his son. At his death, this son was sent for by an uncle, who had a few years before emigrated to Baltimore. Here he obtained a good classical education, after which he devoted himself successfully to the study of medicine, including a more extensive course of botany than has been common in medical course. Having received his degree of Doctor of Medicine, he took a commission in the medical department of the American

army. With his division of the army he came to South Carolina, and was stationed at Fort Johnson, in Charleston harbor. Here some diviculty arose between Doctor Dalcho and his brother officers, in consequence of which he resigned his place in the army in 1799. He then removed to Charleston, where he formed a partnership in the practice of physic with Isaac Auld, and he became a member of the Medical Society, and a trustee of the Botanic Garden, established through its influence, On the 12th of June, 1818, Doctor Dalcho was admitted to the priesthood of the Protestant Èpiscopal Church. On the 23d of February, he was elected assistant minister of Saint Michael’s Church, in Charleston. He died on the 24d of November, 1836, in the sixty- seventh year of his age, and the seventeenth of his ministry in Saint Michael’s Church. The principal published work of Doctor Dalcho is “An Historical Account of the Protestant Episcopal Church in South Carolina. He also published a work entitled ” The Evidence from Prophecy for the Truth of Christianity and the Divining of Christ : besides several sermons and essays, some of which were the result of considerable labor and research. He was also the projector, and for a long time the principal conductor, of the Gospel Messenger, then the leading organ of the Episcopal Church in South Caroline.

The Masonic career of Doctor Dalcho closely connects him with a York Freemasonry in South Carolina, and the Scottish Rite throughout. the United States.

He was initiated in a York or Athol Lodge at the time when the Jurisdiction of South Carolina was divided by the existence and the dissension’s of two Grand Lodges, the one deriving its authority from the Grand Lodge of Free and Accepted Masons of England, and the other from the rival Atholl Grand Lodge.

His constant desire appears, however, to have been to unit these discordant elements, and to uproot the evil spirit of Masonic rivalry and contention which at that time revailed -a wish which was happily gratified, at length, by the union of the two Grand Lodges of South Carolina in 1817, a consummation to which he himself greatly

contributed.

In 1801 Doctor Dalcho received the Thirty.-third and ultimate Degree of Sovereign Grand Inspector of the Ancient and Accepted Scottish Rite ; and May 31, 1801

he became instrumental in the establishment at Charleston of the Supreme Council for the Southern Jurisdiction of the United States, of which Body he was appointed Grand Secretary, and afterward Grand commander; which latter position he occupied until 1823, when he resigned. September 23, 1801, he delivered an oration before the Sublime Grand Body in Charleston. This and another delivered March 21, 1803, before the same Body, accompanied by a learned historical appendix, were published in the latter year under the general name of Dalcho’s Orations. The work was soon after republished in Dublin by the Grand Council of Heredom or Prince Masons of that city; and McCosh says that there were other editions issued in Europe, which, however, Brother Mackey had never seen.

The oration of 1803 and the appendix furnish the best information that up to that day, and for many years afterward. was accessible to the Craft in relation to the history of the Ancient and Accepted Scottish Rite in this country.

In 1807. at the request of the Grand Lodge of York Masons of South Carolina, he published an Ahiman Rezon, which was adopted as the code for the government of the Lodges under the jurisdiction of that Body. This work, as was to be expected from the character of the Grand Lodge which it represented, was based on the previous book of Laurence Dermott.

In 1808 he was elected Corresponding Grand Secretary of the Grand Lodge of Ancient York Masons, and from that time directed the influences of his high position to the reconciliation of the Masonic difficulties in South Carolina.

In 1817 the Grand Lodge of Free and Accepted Masons and that of Ancient York Masons of South Carolina became united under the name of the Grand Lodge of Ancient Freemasons of South Carolina. Doctor Dalcho took a very active part in this reunion, and at the first annual communication he was elected Grand Chaplain. The duties of this office he faithfully performed. and for many years delivered a public address or sermon on the Festival of Saint John the Evangelist.

In 1822 he prepared a second edition of the Ahiman Rezon which was published the following year, enriched with many notes. Some of these notes he would have hardly written, with the enlarged experience of the present day; but on the whole the second edition was an improvement on the first. Although retaining the peculiar title which had been introduced by Dermott it ceased in a great measure to follow the principles of the “‘Ancient Masons.”‘ In 1822 Dalcho became involved in an unpleasant controversy with some of his Masonic associates, in consequence of difficulties and dissension’s which at that time existed in the Scottish Rite; and his feelings were so wounded by the unmasonic

spirit which seemed to actuate his antagonists and former friends, that he resigned the office of Grand Chaplain, and retired for the remainder of his life from all participation in the active duties of Freemasonry.

A designation frequently used in the Ancient and Accepted Scottish Rite for the book of minutes or record; as in the Rose Croix Chapter is used the term engraved columns.

A significant word in the Degree of Sublime Prince of the Royal Secret, the Thirty-second of the Ancient and Accepted Scottish Rite. He is referred to in the old instructions of that Degree as represented by Frederick the Great, the supposed founder of the Rite. Probably this is on account of the great military genius of both.

In the Institutes, Statutes, and Regulations, signed by Adillgton, Chancellor, Which are given in the Rectueil des Actes du Supréme Consetél du France, or Collection of the Acts of the Supreme Council of France, as a Sequence to the Constitutions of 1762, this title is given to any subordinate Body of the Scottish Rite. Thus in Article XVI: “At the time of the installation of a Sacred Asylum of High Masonry, the members composing it shall all make and sign their pledge of obedience to the Institutes, Statutes, and General Regulations of High Masonry.” In this document the Rite is always called High Masonry, and any Body, whether a Lodge of Perfection, a Chapter of Rose Croix, or a Council of Kàdosh, is styled a Sacred Asylum.

KADOSH
called also the Holly Man. The French phrase is Kadosch ou l’Homme Saint. The Tenth and last Degree of the Rite of Martinism.

KADOSH, GRAND, ELECT KNIGHT
The Sixty-fifth Degree of the Rite of Mizraim

KADOSH, KNIGHT
The Thirtieth Degree of the Scottish Rite

KADOSH OF THE JESUITS
According to Thory (Acta Latomorum i, page 320) this Degree is said to have been invented by the Jesuits of the College of Clermont. The statement is not well supported. De Bonneville’s Masonic Chapter of Clermont was probably, either with or without design, confounded with the Jesuitical College of Clermont (see Jesuits).

KADOSH, PHILOSOPHIC
A modification of the original Kadosh, for which it has been substituted and adopted by the Grand Orient of France. The military character of the Order is abandoned, and the Philo sophic Eadosh wear no swords. Their only weapon is the Word.

KADOSH, PRINCE
A Degree of the collection of Pyron

KADOSH PRINCE OF DEATH
The Twentyseventh Degree of the Rite of Mizraim