and not as expressing any doctrine—was, and had been from his earliest beginnings, the quality which, more than any other, penetrated and dominated all he did. In this year it forced itself out in two different channels, which would by ordinary people be distinguished from one another as belonging to the fields of art and politics, but which to Morris himself, to whom both art and politics, except in so far as they bore directly on life, were alike meaningless, only represented two distinct points at which the defence of life against barbarism could be carried on. One of these movements he originated, or at least put into active existence, by the formation of the Society for the Protection of Ancient Buildings. The other he aided with all his power by work and money spent in the service of the Eastern Question Association. The Society for the Protection of Ancient Buildings has had a long, a quiet, and not a useless life: and has, directly or indirectly, saved many remnants of the native art of England from destruction. The Eastern Question Association was formed to meet a passing political crisis and broke up when its object had ceased. But from Morris's work on the former grew the whole of his later activity as a lecturer and instructor in the principles of art, and as founder and leader of a guild of craftsmen who exist now as the permanent result of his influence. From his work on the latter was developed, by a process of which every step can be clearly traced, his conversion to a definite and dogmatic Socialism.
The destruction of ancient buildings which, throughout the whole of Morris's life, he had seen going on almost unchecked, whether from mere careless barbarism or under the more specious and ruinous pretext of restoration, had been a thing against which it seemed hopeless for any one to fight. It had hitherto been
