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Morris
Visionary for a better world
by Tom Garforth
In the last years of this century, many hundreds of visitors began filing through the William Morris
Exhibition at the Victoria and Albert Museum. There they feasted on a cornucopia of nineteenth-
century design: a panoply of mediaeval, ecclesiastical and ruralist themes transplanted into the age of mass-industrialisation by one man and the circle of artists which he brought together. What William
Morris achieved was nothing short of revolutionary - an awakening of a new vision for a better, more
spiritual life for mankind. But what motivated this visionary and why the contemporary enthusiasm for
his work?
Morris was born in 1834 and during his early years became obsessed with the Gothic grandeur
of cathedral architecture. He imagined a mediaeval world inhabited by knights and ladies and governed
by pure, noble virtues. It was a mystical vision - an enthusiasm for values that existed outside the
present. And it was a vision that would never leave him. At first he sought to build a career as an
architect, but found the discipline and detail of this profession too stifling. Art and design eventually
claimed him and in 1861 he founded a company, the ethos of which became dedicated to a cultural and
aesthetic redesigning of modern life. His business partners included the painters Ford Madox Brown,
Burne-Jones and Rossetti, and together they went from success to success, gaining design commissions
for churches and museums.
During his commercially successful years, which lasted right up until his death in 1896, Morris
sought to transmit something of his early ecstatic vision. He argued that men needed to be liberated
from the sterile, inhuman monotony of the machine era. Increasingly radical, he detested what society
had become and yearned for a world in which dignity, beauty and harmony would replace a system that
regarded men as nothing more than cogs or cattle. And so his artistic and design movement became the
vehicle for these beliefs.
Tapestries, textiles, furniture, wallpaper, painting, woodcuts, church design, book design: every
conceivable medium was used by the innovators. An anti-industrial, anti-urban theme was stamped on
their work and the public became fascinated by the resurrection of an ancient world. Knightly virtue,
religious contemplation, courtly love, the pursuit of the Holy Grail, the establishment of a rural arcadia
of corn and sunlight - these were among the images woven into Morris’s creations. At last a new,
alternative design for living had come into being; an idealism in which the eyes gazed back to an age
long before the corrupting influence of capitalist greed and rootless materialism had debased the human
spirit.
His work gradually achieved worldwide recognition and the achievements of his circle are still
felt today. Examining the artefacts in the Victoria and Albert Museum Exhibition, one wonders how
anyone could possibly have fitted so much into a single lifetime. Morris truly packed his years with a
phenomenal range of activities. In addition to Morris the designer there was also Morris the writer,
propagandist and radical prototype socialist, who believed in brotherhood and community rather than
competition.
These beliefs have led some socialist politicians, such as Tony Benn, to claim Morris as an icon
for the Left. Yet I wonder how the multiculturalists and ‘politically correct’ egalitarians of Old and
New Labour feel about Morris’s devotion to Anglo-Saxon culture; his veneration of Arthurian myth;
and to use a favourite term of the Left, his general ‘ethnocentricity’? I wonder how many Labour
councillors and MPs would, today, marvel at Morris’s translations of Icelandic sagas; his dream-like,
ruralist prophecies; his attraction to the moral certainties of the mediaeval world; and his own personal
love of fine living, in harmony with Nature and England?
However, some contemporary socialists (perhaps unaware of Morris’s now unfashionable
cultural views) do hold him in high esteem, not least the planners and social scientists of Essex
University. This institution, famous for its radical chic, even named one of its high-rise
accommodation blocks after the great man. I wonder what he would have thought of a drab, featureless,
grey slab bearing the name: William Morris Tower? And I wonder too if the University’s naming
committee ever realised that Morris was a vigorous opponent of the idea that people should be packed
together in flats! The phrase ‘turning in one’s grave’ comes to mind.
But despite this betraval, the name of William Morris continues to act as a magnet. A whole new
generation, appalled by the semi-modernist void in which we live, is being drawn to his nourishing
vision. When in the presence of his works, people suddenly wonder what England might have been like
today if that vision had truly triumphed. Instead of cosmopolitan cityscapes built from primitive
concrete and steel blocks - the sort of architecture which, incredibly, may form the style for the new
Victoria and Albert Museum extension - urban Britain could have been a pleasing tribute to the nobility
of earlier times. Instead of a population consuming the tasteless products of a globalised, standardised
wilderness, we might have had a society in which craftsmanship and quality bred a new race of
civilised men.
Yet the tide may soon turn and with it the complexion of the future. Let us hope that generations to
come will find that Holy Grail of order, beauty, simplicity, spirituality and civilisation, the quest to
which William Morris dedicated his life.
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