Our
Masonic teachings remind us to observe the approach of Cowans and
Eavesdroppers; see that none pass or repass except such as are duly
qualified and have permission of the Worshipful Master.
The
definition of an Eavesdropper is widely known and accepted but how do we
define a Cowan? What instructions do we given our Tylers to enable them
to prevent a Cowan from gaining entry? Is it only the Tyler who must
endeavour to observe the Cowan's approach? Could it be that a Cowan
might enter through the door of the preparation room, a door we do not
tyle?
Just
who the Cowans were, and are - if they exist - are questions which I
have contemplated thoughtfully for some time. Perhaps many of us will
agree that the idea of Cowans can be interpreted as a symbolic
representation of those things which can hinder our own spiritual
growth, the building of our own temple as well as those things which
might be detrimental to the well being of a lodge.
While endeavouring to find answers on this subject I did not restrict my
studies to Masonic writings but used available history texts and
recalled visits to rural Britain, the land of the Cowans whose work
convinced me that, at one time, the Cowan was as professional in his
work as the stone mason was in his.
Should you visit rural Britain you will soon notice that in many places
stone walls were, and are, used to divide fields or to indicate property
lines. These walls are from three and a half to five feet in height and
are built without mortar. Stones have been cut or broken along their
natural fissure lines and each piece is placed in such a way as to
interlock with its neighbour. Some of these stone walls have existed for
centuries.
The
building of stone walls is an art going back to long before the Roman
conquest. It is the art of the Cowans. Most English farmers know how to
build stone walls or at least know how to maintain them, but at one time
these wall builders were recognized as skilled tradesmen though they
practised this work only as a side line to their regular work.
The
Cowans also built cottages. Cottage walls were constructed in the same
manner as the field walls by using interlocking stone without mortar.
Five foot walls would be surmounted by rough wooden rafters to hold sod
or thatching. No doubt many of the villagers had at one time or another
stood against the outside of a cottage at night with their heads up in
the eaves of thatching and there listened or perhaps even watched as to
what went on inside the cottage; hence the term eavesdropping. For some
reason the reputation or eavesdroppers stuck to the Cowans themselves
though they probably didn't eavesdrop any more than anyone else.
These country stone workers, or Cowans, often had their own stone
quarries and built up reserves of stone pieces ready for the next
project and at the same time claiming this practice as their right.
Generally, the work was carried out as a service and in exchange for
services performed, bartered for goods, crops or livestock.
In
the towns, however, there was a different kind of stone worker. Here
were the stone masons; men skilled in the art of cutting stone into
blocks and using mortar to secure the stones to each other. At first
they used limestone which was easier to cut and also the limestone dust
provided the first cement for their mortar.
As
time went on these stone masons learned to cut other stone and with the
use of their mortar were able to build large buildings. The skills
learned were kept secret and passed on only to their apprentices. They
formed tight-knit guilds through which they were able to maintain firm
control over the members of their craft.
Conflict did not seem to exist between the Cowans and the stone masons
since they seldom came into contact with each other.
It
was at this time that the Bubonic plague, commonly known as the Black
Death, was spreading rapidly across Europe. Its cause and much less,
methods of control were unknown to man. It was the church hierarchy who
first observed that those people in the country seemed to have a better
chance of avoiding the disease than the town and city dwellers.
It
was for this reason that the church decided to build their new
cathedrals and monasteries out in the country. This is why some of the
old churches which are now surrounded by towns and cities have such
names as St. Martin's in the Fields.
But
all was not serene in the country. It was the year 1066 and the Battle
of Hastings and the victor, William the Conqueror was causing much
unrest amongst the English populace. With bands of Saxons carrying out
hit-and-run guerrilla warfare against the conquering Normans as well as
fear of further attack from France, the Norman Barons ruled with an iron
fist and fortified their castles against attacks. Here is where most of
the stone masons had come, and under contract to the Normans, were held
responsible for maintaining their fortifications.
The
stone masons soon formed their guilds and built lodges which became
their homes-away-from home and which also served as their union halls.
They jealously guarded their trade secrets and only recognized members
of the craft were allowed into their lodges. During meetings and meal
hours the lodge was closely guarded by Tylers. The Tylers were the
lowest echelon of skilled labour recognized by the stone masons. They
worked only in the quarries where they cut rough stone into tiles or
building blocks. The more skills a stone mason acquired, the further he
moved away from the door of the lodge towards the East end of the lodge
where only the most skilled sat, presiding over the others. These highly
qualified men were actually the architects and designers.
Because of the strict rule of the Norman barons, the stone masons were
not allowed to leave their home guild to travel or to follow another
vocation. It was like the Selective Service during the Second World War
which designated certain civilian jobs as essential to the war effort.
If you were in such a position, you couldn't leave even to join the
Military without permission to do so.
In
order for the church to obtain working rights of the stone masons they
had to pay off the Normans or grant special religious dispensations in
return for the freedom of the required number of stone masons to build
cathedrals who then became "free masons". Likewise, it was forbidden to
hire or to accept a stone mason outside the jurisdiction of his home
guild unless that stone mason could show evidence that he had his
freedom. Thus a stone mason employed in the construction of a cathedral
had to be "free and accepted".
Now
for the first time we had qualified stone masons and cowans working in
the same area.
The
Cowans saw these stone masons come to their country side and take all
the work associated with the construction of cathedrals, using rock from
their quarries and earning wages they had never dreamed of. They wanted
their share of the work and a trade war started. the Cowans could never
have built a great cathedral as they were without the necessary training
and skills.
Eventually they were granted menial tasks in the quarries or as helpers
but they were not allowed to enter the guild lodges. This was a real
sore point because the Cowan's art was older than the stone mason's and
they really wanted recognition as workers in stone with full privileges
in the stone masons' lodges.
The
cathedrals each took three or four hundred years to build with many
generations of masons playing their part. The stone mason trade was kept
within family lines and so the local Cowan was never allowed to become
an apprentice. However, as the cathedrals neared completion fewer masons
were needed and many returned to the more lucrative business in the
cities and towns.
As
the guild lodges at the cathedral sites gradually depleted, some lodges
gave in to the pleas of the Cowans to be granted membership and
eventually even allowed them to take office. Where this happened and the
Cowans became the majority, the lodges collapsed because the Cowans were
not steeped in the stone masons'traditions and, having obtained
recognition only when it was too late, the Cowans felt no real loyalty
to the lodge.
Some
stone mason lodges took a different stand and never accepted the Cowans
for membership but instead, admitted the landed gentry as associate
members. It became quite stylish even for the aristocracy to patronize
these lodges. It was these non-operatives who started using tools and
terms of stone masons in symbolic ways, particularly when many of these
noble men were knights who had returned from the Crusades. Their
influence can still be seen in Freemasonry today.
With
the reformation of the church, it was inevitable and quite natural that
purely speculative masonic lodges should be established in the cities by
men who had been associated with the earlier craft lodges - lodges which
had remained steadfast in their determination to never admit Cowans.
Now,
you may think that this historical review of the beginnings of the Order
is a roundabout way of getting to the question - Are there Cowans in our
Midst? - but I feel that an understanding of the past is necessary if we
are able to recognize the Cowans of today.
Like
the Cowans of long ago, modern day Cowans are not necessarily evil or
violent, nor do they wish to destroy Freemasonry, or are they even
interested in stealing our secrets.
As
the Cowans of long ago wanted to be admitted into the stone masons'
lodges, the Cowans of today want to join an Order. They want recognition
and prestige by being members of an organization of men whom they envy.
They believe the old stories about fraternal preference; they think that
membership in the Order will somehow secure their future.
But
what makes the Cowans of today? It is their lack of faith and spiritual
values. It has been said that just as the Cowan of long ago could never
build a cathedral because he built without mortar, the man of today
cannot build the spiritual temple of his life if he does not have faith
and spiritual values, and therefore should not be admitted to
Freemasonry. Unfortunately, a man's ability to appreciate things of a
spiritual nature is not easily seen and examined other than saying to an
applicant that he must have a belief in God. When we ask the question —
In whom you put your trust? the candidate knows the answer we want to
hear, often through prompting, and is going to answer accordingly
whether he believes or not.
Remember, this is one of the Landmarks of Freemasonry we are speaking
of. If we admit a non-believer, a candidate without faith or spiritual
values, we are admitting a Cowan. It has nothing to do with having, or
not having, masonic knowledge, or acquiring masonic knowledge later as
he progresses through the degrees. A Cowan initiated, passed and raised,
is still a Cowan, just as admitting the Cowan of old into the stone
masons' lodges didn't make him a skilled stone mason. Freemasonry,
through its lessons may lead a man to think more deeply abut his own
place in the scheme of things and so enhance his faith but if he is
without faith when he joins, can Freemasonry provide it for him? Sadly
enough, as the membership in our order depletes, we tend to panic and we
are reluctant to reject an applicant. Consequently, we accept the simple
"yes" to a most important question, even though it may permit a Cowan to
join our ranks.
The
Cowans in our lodges have never posed any real threat to the Order up
until now because they have always been in the minority. Usually they
will drop out entirely or just stop attending meetings when they finally
realize that the material benefits they expected are not there after
all.
Quite frequently, they will go through the chairs of their lodges, and
they may fulfil the duties of their offices quite faithfully, even
through their year as Worshipful Master because the prestige and
recognition is a reward in itself. But after the term as Master, you
seldom see them in lodge. Cowans show themselves in many ways but as the
fundamental principles of Masonry are kept alive, so long as our
landmarks and traditions are maintained, Freemasonry will continue to
live, untouched by the presence of the Cowans in our midst.