Ritual , Secrecy , and Civil Society
representative . It is interesting that Eric Ward suggests that this “ Green Scottish ” could very well be the English “ Scott Master Mason ” of the 1730s and 1740s . 67
Did this Scottish degree originate in France , as did , in all likelihood , most of the founders of the lodge ? This new degree would then be a Masonic manifestation of the French fashion that reigned over Prussia at that time . In contrast , the last signs of activity from the Scottish lodge in Berlin coincide with the change in public opinion toward France and the start of the Seven Year ’ s War that pitted Louis XV against Frederick II .
If this degree of Scottish Master were not French , could it then , like Masonry itself , have come from Britain ? The names of certain officers of the Scottish lodge offer some support of this theory . Names such as “ Ainé Surveillant ” and “ Jeune Surveillant ” appear to be literal translations of the traditional titles of “ Senior Warden ” and “ Junior Warden ” that exist in England — as for the office of the “ Stuart de la lodge ,” the term was probably untranslatable . Could this have been an attempt to legitimatize this new degree by suggesting that it had a British origin , which provided it with a certain Masonic authenticity ?— especially as the body of the reports uses the terms Premier and Second Surveillants , according to French usage . 68 Another argument supporting the British theory of origin is that the Scottish Union lodge in Berlin was in contact with the Union lodge in London ( December 31 , 1743 ). 69 Correspondence with a London lodge would seem to imply that at one time or another there would have been an exchange of information concerning the rites . Especially as Fabris , the founding Worshipfull Master , had himself been initiated in London in this same Union lodge ! 70
Up through 1743 , when the lodge carried out an initiation , new members were “ admitted Scottish Masters in due and proper form .” Starting with the founding meeting , held on November 30 , 1742 , the lodge celebrated “ Saint Andrew ’ s Day , the patron saints of the Scots , with all the decorum demanded of such a solemn day .” 71 One year later , on November 30 , 1743 , Saint Andrew ’ s Day was once again the occasion for a particularly important meeting . A ceremony was added to the rites of the lodge ; this ceremony appears to have been a significant complement to the degree of Scottish Master . Indeed , after the elections :
“ The Worshipfull Past Master Brother Fabris raised the New Master in the Chair Brother Roman to a Knight of the Scottish Order by three blows to the back by a sword , while reciting these words : ‘ I raise and name you Knight of the Scottish Order by these three blows . This first is for the King , the second for the master , the third is for the lodge .’ He then gave him the Scottish Order . Finally , the Worshipfull Master who had taken possession of the Chair named Past Master Brothers Fabris , Lamprecht , de
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 67 Indeed , the rite that he studied in the final section of his article , “ An Eighteenth-Century
Scots Masters Rituals ” ( art . cit . p . 162 ) is clearly a “ Green Scottish .” The elements that he puts forward in proof of an extremely archaic rite , perhaps those of the famous “ Scots Masters Masons ,” have a certain pertinence , although they are not decisive . The difficult path that he discusses and which appears to be particularly interesting should be pursued in depth . The links that exist between the words — accentuated by the translation into French — and slight alterations of meaning from Excellent Maçon , Archimaçon , Maçon de l ’ Arche on the one hand , and Maçon Parfait on the other , lead naturally to the Maître Parfait . 68 Starting January 29 , 1743 , f ° 25 .
69 f ° 43 verso . 70 See Bernheim , “ Did Early …”, p . 100 .
71 f ° 21 .
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