FIDELITY. FIDELITY? FIDELITY!

Arithmetical and Philosophical Perceptions of Fidelity

by R.W. Bro.  A.G.B. Gibbs, PDDGM, Fiat Lux Lodge of Research,
No. 1980
A.F, & A.M, Grand Lodge of Alberta
Park Lodge No. 63, G.R.B.C.


In my search for a more meaningful understanding of the
oft-spoken term, "Fidelity", I have found a wonderful
introduction in an excellent paper written by a Bro.  J.L.
Humphrey of Nanaimo Lodge, No. 110 G.R.B.C., entitied "Fidelity". 
He states:

"Our ritual is studded with many beautiful words, verbal gems,
that sparkle in a kindly firmament, that twinkle, or that shine
simply with a calm lustrousness, beneficent, reassuring and
serene.  It would be a most interesting benefit to select those
words and have them explained by a brother well alive to their
charms.  But the least of us can appreciate some of them." He
continues: "One of the most beautiful to me is "fidelity",....
spoken thrice ... (in our ritual), so that we regard it as a
gentle prompting to be strong in the pursuit of right and kindly,
and in the application of that right in daily life."

Further, he states that "Fidelity", is a word of strength, strong
in beauty and simple kindliness, prompting us to love and duty,
in the quiet of the tyled recess." (1)

Brother Humphrey's paper was certainly an inspiration for my
researches for more light, and I appreciate the risk-taking that
accompanies such personal exposure of his perceptions, for it is
one's perceptions, especially when written, the leave one open to
personal introspection, as well as to the circumspection of our
brethren.  Both introspection and circumspection may bring
varying degrees of emotional distress and pain, during the
process of perceiving and growing in Masonic awareness.

For the longest time, I have often wondered why we, as Masons, 
closed  our  lodges  with  "Fidelity, Fidelity, Fidelity", (2)
and why three times? Of course, one may retort that "it is in The
Work,(3) when we" ... lock up the secrets of Freemasonry in the
safe and sacred repository of our hearts with, Fidelity,
Fidelity, Fidelity" in the 3rd degree York Rite closing, and
"uniting with Fidelity, Fidelity, Fidelity; and may God be with
us", in the Canadian Rite (4) closing in the 1st degree.  It is
in the York Rite that we receive further instruction that "all
Officers and brethren join in repeating the last three words,
placing the right hand on the heart each time the word is
said",(5)  again, three times.  Of course, the use of the number
three has a rich arithmetical significance in our lodges; briefly
summarized it can be seen as recurring constantly in connection
with (a) Our organization (b) The appointment of the lodge, (c)
The Traditional History, and (d) The actual Mysteries or secret
ritual acts." (6)

(a) In our organization:

- Our order stands on three grand principles, which are brotherly
Love, Relief, and Truth.

- There are three degrees, each with its respective signs,
tokens, and words.

- There are three regular steps to mark the three degrees.

- There are three principal and three assistant officers, with
the three principal ones occupying three different quarters of
the globe (E., S. & W.).

- The distinguishing characteristics of a good Freemason are
three: Virtue, Honour, and Mercy.

- There are three main lines of duty: to God, to our neighbour
and ourselves: three sacred dictates: of Truth, of Honour, and of
Virtue; three foremost excellencies of character: secrecy,
fidelity, and obedience: three lowest staves in the mystic
ladder, which are said to be emblematic of the three graces:
Faith, Hope, and Charity; also, there are three most celebrated
orders of architecture: the Ionic, the Doric, and the
Corinthian.'

(b)    In the appointment of the lodge:

- There are three sets of tools for each degree, that is, a
different set of three tools for each of the three classes of
workman.

- There are three Masonic reasons why the L. should be situated
E. and W.

- The interior of a F.M.'s lodge is composed of 'ornaments,
furniture and jewels'; the ornaments are three in number, viz.
the Mosaic Pavement, the Blazing Star, and the Indented or
Tesselated Border; the furniture, too, comprises three articles,
which are" the V. of the S.L., the Square and the C., while the
jewels are six, three movable, and three immovable.

- Similarly, the M.M.'s lodge is said to be distinguished by
three ornaments: the Porch, the Dormer, and the Square Pavement.

- The Emblems of Mortality are three: the coffin, the skull, and
the cross-bones.

- There are (we are told), three pillars supporting the L.:
Wisdom, Strength, and Beauty; there are also three greater lights
and three lesser ones.

(c)     In the traditional history:

- The first lodge is said to have been consecrated with three
grand offerings.

- The Chapiters of the Pillars, B and J., are described as
enriched with three varieties of ornamentation, viz. network,
lilywork, and pomegranates; and these are said to symbolize
Unity, Peace, and Plenty.

- The E.A.'s employed in K.T.S. received a weekly allowance of
corn, wine, and oil, which may be said to answer what the
present-day labourer regards as three necessaries of life: Bread,
Beer, and Butter.

- At the time of the great conspiracy, there were but three men
who possessed the secrets of the M.M.

- There were three Grand Masters who 'bore sway at the building
of the first temple at Jerusalem.' 

- The secrets of the Master could only be imparted the consent
and by the joint action of three. 

- The trusty F.C.'s divided themselves into three Companies or
lodges.

= Our M., H.A., was slain with three blows, struck by three
different men, on three parts of the body, with three dffferent
tools, at three points of exit of K.S.T., situated on three
different sides of the building.

(d) in the mysteries:

- The L. opens and closes with three K.K.K., and every candidate
gains admission by three K.K.K., which are given differently in
each degree.

- In every degree the candidate seeks the privileges
corresponding to it by a threefold plea; the help of God, being
free, and of good report; or (2) by the help of God, the
assistance of the s . . and the benefit of the password; or (3)
by the help of God, the united aid of the s ... and c . .
as well as the benefit of the password;

- On the opening of lodge, we pray for three things: Order,
Peace, and Harmony.

- Every initiate is made to strike the pedestal of the J. and
S.W. with three K.K.K., he is made to advance to the Altar by
three steps: he has to answer three searching questions of the 
W.M.;  he is told of the three dangers; the three reasons for
soliciting his charity; the three aspects of his character which
are: 'as a citizen of the world, an individual, and as a F.M.'; 
also the threefold way of dividing the 24 hours of the day, viz.
some for 'prayer to Almighty God', some  for 'labour and
refreshment', and some for 'serving a friend or brother.'

- In the second degree, the sign is threefold.

- In order to raise the candidate to the sublime degree of a
M.M., three methods are tried, in which only the third can
succeed.

- In closing the F.C. Lodge, the dismissal formula, recited by 
the J.W. alone, is of a threefold nature.

- The M.M., when raised, is asked to make his S.O. binding for as
long as he shall live by  s  ...  g  it with his I ... s, three
times on the V. of the S.L.

- He also makes a threefold perambulation of the lodge
corresponding to the three Degrees or stages of Initiation."

This list does not exhaust all the references to the symbolic
number three found in the ritual, but it should suffice to show
the important part the number plays in it. Thus, it must be of
some significance that we Masons touch our hearts not once, not
twice, but three times. Of course, when this passage is repeated
in song, the words "and may God be with us all", are added in
both rites.  However, there is nothing in either ritual of the
Work to indicate this is acceptable to Grand Lodge, except by
custom.  Perhaps this might be a good question for the Committee
on the Work.

The use of the term "Fidelity" appears a number of times in both
rites within the "Work", such as in the closing charge of the
Ancient York Rite, which states in part...... by constancy  and 
fidelity in your friendships, discover the beneficial and  happy
effects of this ancient and honourable institution. (7) In
addition, the use of the word "fidelity" appears in the
Constitution, (8) ". . . as excellencies of character,  to
which your attention may be peculiarly and forcibly directed:
among the foremost of these are secrecy, fidelity and obedience."
Herein, the newly-initiated candidate is specifically charged
that:

"Your fidelity must be exemplified by a strict observance of the
Constitution of the Fraternity by adhering to the ancient
landmarks of the Order; by never attempting to extort, or
otherwise unduly obtain the secrets of a superior degree, and by
refraining to recommend any one to a participation of our
secrets, unless you have strong ground to believe that by a
similar fidelity, he will ultimately reflect honour on our
choice."

To most initiates, a meaningful perception of the uses of the 
foregoing charge, without individual research and study to follow
them up, will be quite shallow, at best. For one thing, we
assume, somewhat erroneously, that all brethren are as literate
as our brethren of years gone by, who wrote in the beautifully
rich language of the day. I am not talking "stupid", or
"unintelligent" here.  I am making an observation that perhaps
may brethren cannot equate their present-day vocabulary to those
of our brethren of generations past.  At least, that is, without
Masonic Mentors, Masonic Tutors and Masonic Investigators to
really imbue and inculcate in every candidate an awareness and
perception of the ritual.  For example, being aware of the term
"Fidelity" as it is found in our rituals is one thing-to perceive
their meanings and to apply them to our daily lives as Masons is
quite another.

In the philosophical sense, the term "Fidelity" has become for
each of us, and all master Masons, a perceptual problem.  The new
Mason, as well as the more experienced Mason, each may perceive
an understanding of "Fidelity' in quite different ways.  We may
each look at the same subject and each of us in varying degrees
will generally perceive a general picture we can all agree upon. 
Some will just not be able to perceive what others can.  Some
will take longer to see or understand (to perceive), than
others-even though we are looking at the same thing.  Some will
never perceive what to most is readily apparent.  Permit me to
give you an example of what I mean, referring to the example
illustration below,  can you see a young woman? Can you see an
old woman? For those who can't see a young woman, will you make
an effort to see the old woman? Conversely, some may be able to
see the old woman, but not the young woman, and must then make a
conscious effort to see both, or visa-versa.

You see, my brethren, herein lies a lesson for all of us.  Those
who have minded the teachings of their Masonic Mentors, have had
to search for the meanings of Masonic symbols and philosophies,
and have found that it is the searching that has been
beneficial-not necessarily the answers.  Perhaps we feel that we
know too little, and that those who are many years our Masonic
senior, should assist us in our researches.  Perhaps they should,
but maybe they don't know! Maybe they won't assist because it
will show their own lack of Masonic perception, although I should
like to think that most senior brethren would assist you in your
researches.  I am reminded of a quote from Busset (11) that
sometimes clarities for me the reticence of a brother of senior
rank to explain or clarify a inquiry.  Busset states: "My mind is
not so timid that I deny the existence of mysteries.  But I am
wary of those who profess to live by them, who with their fingers
to their lips proclaim themselves God's elect, and keep the
uninitiated in ignorance." However, it is my belief that each of
us cannot assume that we will be informed, but that to be
informed requires a constant search to capture and perceive the
essence of Masonic "Fidelity."

For me, my researches into an understanding of the term,
"Fidelity" began with a variety of reference materials,
dictionaries, thesaurus, and Masonic encyclopedia, which I will
list in my Bibliography.  Suffice to say, that such an exercise
was most rewarding for me, as it was through the initial
examination of these commonly-found resources that I was able to
become aware of the vast range of perceptions that each author
attributed to the definition of the term "Fidelity", let alone
its application(s), which, in a Masonic sense, greets all
brethren willing to take the risks involved when seeking further
knowledge in Freemasonry.  To me, this form of risk-taking is
fraught with doubts and fears. (The fear or doubt of assuming an
incorrect interpretation, the fear of ridicule, the fear of
exposing my weaknesses, both to myself and to others, the fear of
realizing my own ignorance many fears.)

However, I found that once my definitive orientation to the term
"Fidelity" was begun, the definitions themselves took on a new
meaning for me. "Fidelity" I found was defined generally in three
major ways," (13),(14) as:

1.  Faithfulness: careful and exact observance of duty, or
performance of obligations; good faith.  "The best security for
the fidelity of men, is to make interest coincide with
duty.-Hamilton."

2. Firm adherence to a person or party with which one is united,
or to which one is bound; loyalty; as, the fidelity of subjects
to their king or government; the fidelity of a servant to his
master.

3. Honesty; veracity; adherence to the truth; absolute conformity
to fact; as, the fidelity of a witness; the fidelity of a
portrait.

I was then able to examine instances of historical significance
and partial glimpses into aspects of some of our Masonic
forebearers. In turn, this allowed me to develop a more
perceptual awareness of the Masonic application of the term
'fidelity", and to develop an even more personal Masonic
philosophy for myself.

For example, I found that the "emblems of fidelity" are most
illuminating.  Bernard Jones in his Freemason's Guide and
Compendium, states that  . . . "universally, (the colour) blue 
denotes immortality, eternity, chastity, and Fidelity  . . ."
(15), and that the use of salt sprinkled during the consecration
and constituting of a new lodge is symbolic representation of
Fidelity and Friendsh."(16) Also, "the burning candle at the
medieval shrine carried with it the idea of consecration, of the
making and keeping of vows, of gratitude of mercies which had
been vouchsafed." (17) Bernard Jones further states that, "A
Freemason would hardly expect to find any association of the
candle with secrecy, but the old and curious metaphor, 'Tace is
Latin for candle', met in old-fashioned literature, means
literally, 'it is discreet to be silent.' The arms of the United
Grand Lodge of England bear the motto, Audi, Vide, Tace-'hear,
see, be silent.'(18)

A further reference that Bernard Jones makes to the historical
use of the term "Fidelity" is found in his explanation of the
significance of the use of the wand.  He states that: "The wand
has had its place in all ceremonial rites throughout the ages and
has been carried by kings and others in authority, or importance. 
History shows that a person's power or right to act is by virtue
of his holding or carrying the wand or rod, and from this the
lodge officer-be he Director of Ceremonies, Deacon, or Steward
entrusted with temporary office-learns that he too, derives his
authority from the actual carrying of the wand which was placed
in his hands by the master of the lodge.  His wand is an emblem
of power, dignity, and significance deriving from the ancient
days."(19) Further, "in the old days, tenants who held their land
'by the verge' (carrying of a rod or staff-a virger), were
required, when they came to their lord to make or renew their
tenancy, to approach him holding in their hands a rod as a token
of their Fidelity. (20)

In the Lexicon and History of Freemasonry, I found that "Fidelity
was generally represented in the ancient times by two right hands
joined, or by two human figures holding each other by the right
hand." (Think of that the next time you greet a brother!). 
"Horace calls incorruptible Fidelity, the sister of Justice, and
Cicero makes them identical.  Those principles of Justice, says
he, which when exercised towards God, are termed Religion, and
towards our parent, Piety, in matters of trust are called
Fidelity.  (*Justitia erga Deos religio, erga parentes,-creditus
in rebus fides nominatur.-Orat. 78.(21)

Even the rough ashiar is associated with Fidelity, for "The
initiate in some early lodges, is believed to have placed his
right foot on the rough ashlar at some part of the ceremony, a
custom which might well have reference to the folklore beliefs
associating the virtue of fidelity with certain stones.(22) Jones
further states that in Ruth IV, 7-9, we learn that to unloose the
shoe and give R to another person was a gesture of honest
intention, a confirmation of a contract that has been made
between two parties.  The inference to be drawn from this is that
the candidate's slipshod condition is, in itself, a token of
fealty or fidelity." (23)

It is interesting to note that our Masonic forebearers were so
aware of the implications of the term "Fidelity" that several
lodges were named "Fidelity", although it was "chance that gave
the 'Antients' the honour of making their Grand Master's lodge,
founded in 1759, No. 1 on the new combined list (during
unification).  Consequently, the Lodge Antiquity, first on the
'Moderns' list, became No. 2, Lodge of Fidelity (Antients) became
No. 3.(24) By the way, they prohibited smoking in lodge in 1802
.(25) There is also Southwold Lodge of Fidelity No. 289, under
the Grand Lodge of England, as well as Fidelity Lodge No. 14, in
Portugal. It is interesting to note that Alberta brethren have
also named a lodge "Fidelity"-that is, Fidelity Lodge No. 76, at
Bashaw, Alberta.  It was instituted on March 4, 1913, and
constituted on July 18, 1914.(26)  Unfortunately, a fire
destroyed its records, and the reasons for choosing that
particular name have been lost in its ashes.

As I have stated before, it is the search for understanding that
to me, has been beneficial.  Each of us has his own, personal
perception(s) of "Fidelity" as it relates to Craft Masonry, and
indeed, to our own lives as Masons. It is enough to affirm our
own personal Fidelity to the Craft when we make the effort to
understand as much of each facet of Freemasonry as we can,
provided that it stimulates in us a lifelong pursuit for Truth.

To be faithful that is, to manifest a perceptual awareness of the
Craft, requires from each of us a daily commitment of the
practice of the fundamental tenets of Freemasonry.  Fidelity to
the Craft, is caring about your commitment to the Craft,
thereupon discovering the real unique Mason-you.  Indeed, it is
the seer -actualization of a Freemason.

In closing, I am reminded of Dr. Leo Buscaglia's perceptions,
unabashedly revealed in his wonderful book Living, Loving and
Learning.  He says, "I think those of us who are in helping
professions," (and aren't all Masons in a helping profession?),
"know more than anyone else, how hard it is to be able to stand
up and say not 'I am', but that 'I am becoming.'" (27)

Further, he paints a beautiful thought that I find especially
analogous to Masons who will search for Truth; he says: "A child
learns, more through trial then error, more through pleasure than
pain, more through experience than suggestion, and more through
suggestion than direction."(28)

Thus we, my brethren, learn a fealty to our Craft through a
labour of study, developing an awareness of why Fidelity to the
Craft is central to our main goal of "being happy ourselves and
communicating that happiness to others.(29) By the constancy and
fidelity in your Masonic friendships, every brother will be able
to perceive genuine affection through brotherhood, through the
development of the mentor's patience, and through a perceptual
awareness of what the term "Fidelity" means to each of us.

M.W.Bro. Dr. Phil Kendall, echoed these sentiments in a talk
concerning the winding staircase, which I feel is appropriate
here. He stated that . . . "THE PROGRESS OF AN INQUIRING MIND,
WITH THE TOIL AND LABOURS OF INTELLECTUAL CULTIVATION AND STUDY
... LEADS US TO BUILD A SPIRITUAL HOUSE IN WHICH WE MUST LIVE,
SUCH A SPIRITUAL HOUSE WHICH EVERYONE IN THIS ROOM MUST
BUILD."(30)

And so, my brethren, in the future, when you attend the closure
your lodge, think of the quiet reinstatement, of affirmation, of
your perceptions of Masonic responsibility, when you gently touch
your heart thrice with Fidelity, Fidelity, Fidelity.

I leave you with the words of William Shakespeare:

" THIS ABOVE ALL; TO THINE OWN SELF BE TRUE
AND IT MUST FOLLOW, AS THE NIGHT THE DAY,
THOU CANST NOT BE FALSE TO ANY MAN."(31)


Footnotes and References

1. J.L. Humphries, Fidelity, p. 5.

2. The Work, Ancient York Rite, G.R.A., p. 16.

3. Ibid., p. 16.

4. The Work, Canadian Rite, G.R.A., p. 32.

5. The Work, (ANR), op. cot., p. 16.

6. F. deP.  Castells, Arithmetic of Masonry, pp- 27-33.

7. The Work, (AYR), op. cit., pp. 12, 13.

8. The Book of Constitution, G. R.A., p. 1 1 1.

9. Ibid., p. 111.

10. (a)  Pat Hatfield, The University of Calgary, Non-titled.
(b)  Dr. Robert Leeper, Ambiguous ground-effects, unknown source
of illustration.

11. Jacques de Bourbon-Busset, Moi Ce'sar, Vol. 2, p. 1411.

12. Thordike, Barnhart.  Comprehensive Desk Dictionary, p. 308.

13. Meriam-Webster, Webster's New Colegiate Dictionary, p. 308.

14. Roget's Pocket Thesaurus, pp. 13, 494, 543, 743 7 939.

15. Bernard Jones, Freemason's Guide and Compendium, p. 471.

16. Ibid., p. 347.

17. Ibid., p. 359.

18. Ibid., p. 360.

19. Ibid.. p. 380.

20. Ibid., p. 381.

21. A.G. Mackey, Lexicon and History of Freemasonry, p. 153.

22. Jones., op. cit., p. 41 1.

23. Ibid., p. 269.

24. Ibid., p. 223.

25. Ibid., p. 224

26. W.J. Collet, History of the Grand Lodge of Alberta, p. 38.

27. L. Buscaglia, Living, Loving, and Leaming, p. 143.

28. Ibid., p. 153.

29. Ceremony for Investing the Officers of a Lodge, G.R.A., p.33.

30. Dr. P.J. Kendall, Inter-Provincial Conference, Banff,
Alberta, circa, 1966.

31. William Shakespeare, Hamlet Act 1, Scene 3.


Bibliography

Alberta, Grand Lodge of, Constitution.  Calgary: Published by
Order of Grand Lodge, 1983. 153 pp. 

Ceremony for Investing the Officers of a Lodge, Calgary: Grand
Lodge of Alberta. 1983, 36 pp.

The Work, Canadian Rite, 1981. 192 pp,

The Work, Ancient York Rite, 1970. 194 pp.

Buscaglia, Leo, Ph.  D., Living, Loving and Learning.  New York:
Holt, Rinehart and Wilson, 1982. 264 pp.

Castells, Rev.  F deP., Arithmetic of Freemasonry.  London: A.
Lewis (Masonic Publishers) Ltd., 1955.  83  PP.

Collett, W.J., History of the Grand Lodge of Alberta 1905-1980. 
Calgary: Grand Lodge of Alberta, 1980/ 134 pp.

de Bourbon-Bussett, Moi Cear.  Paris: Grande Dictionaire
Encyclopedique, Vol. 2, p. 1411. 1959.

Hatfield, Pat, (10a) Ambiguous Figure-Ground Effects, Faculty of
Continuing  Education,  University  of Calgary, Non-titled
Illustration; and (10b) by Dr. Robert Leeper, (source of
illustration unknown.)


Humphries, J.L. Fiderity.  British Columbia: "Masonic Bulletin,
Vol.  IX, No. l." Grand Lodge of British Columbia.

Jones, Bernard E., Freemason's Guide and Compendium.  London,
England: George G. Harruo and Company, 1956/75. 604 pp.

Mackey, Albert G., M.D.. Lexicon and History of FREEMASONRY. 
Philadelphia, Penna.: 1910. 570 pp.

Meriam-Webster, Webster's New Collegiate Dictionary.  Toronto,
Ontario: Thomas Allen, Limited. 1961. 11 74 pp.

Roget, Peter M., Roget's Pocket Thesaurus.  New York: Pocket
Books abd T.Y. Cromwell Company, 1946. 484 pp.

Thorndike.  Barnhart, Comprehensive Desk DICTIONARY Garden City,
New York: Doubleday & Company, Inc., 1953. 896 pp.

Shakespeare, William. Hamlet. Act /, Scene 3. "Home Book of
Quotations," 10th Edition.  New York: Dodd Mead & Company, 1967.
2058 pp.



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