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.
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