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       2 LIKINGS AND LOVES FOR THE SUB-HUMAN

      Most of my generation were reproved as children for saying that we ‘loved’ strawberries, and some people take a pride in the fact that English has the two verbs love and like while French has to get on with aimer for both. But French has a good many other languages on its side. Indeed it very often has actual English usage on its side too. Nearly all speakers, however pedantic or however pious, talk every day about ‘loving’ a food, a game, or a pursuit. And in fact there is a continuity between our elementary likings for things and our loves for people. Since ‘the highest does not stand without the lowest’ we had better begin at the bottom, with mere likings; and since to ‘like’ anything means to take some sort of pleasure in it, we must begin with pleasure.

      Now it is a very old discovery that pleasures can be divided into two classes; those which would not be pleasures at all unless they were preceded by desire, and those which are pleasures in their own right and need no such preparation. An example of the first would be a drink of water. This is a pleasure if you are thirsty and a great one if you are very thirsty. But probably no one in the world, except in obedience to thirst or to a doctor’s orders, ever poured himself out a glass of water and drank it just for the fun of the thing. An example of the other class would be the unsought and unexpected pleasures of smell – the breath from a bean-field or a row of sweet-peas meeting you on your morning walk. You were in want of nothing, completely contented, before it; the pleasure, which may be very great, is an unsolicited, super-added gift. I am taking very simple instances for clarity’s sake, and of course there are many complications. If you are given a coffee or beer where you expected (and would have been satisfied with) water, then of course you get a pleasure of the first kind (allaying of thirst) and one of the second (a nice taste) at the same time. Again, an addiction may turn what was once a pleasure of the second kind into one of the first. For the temperate man an occasional glass of wine is a treat – like the smell of the bean-field. But to the alcoholic, whose palate and digestion have long since been destroyed, no liquor gives any pleasure except that of relief from an unbearable craving. So far as he can still discern tastes at all, he rather dislikes it; but it is better than the misery of remaining sober. Yet through all their permutations and combinations the distinction between the two classes remains tolerably clear. We may call them Need-pleasures and pleasures of Appreciation.

      The resemblance between these Need-pleasures and the ‘Need-loves’ in my first chapter will occur to everyone. But there, you remember, I confessed that I had had to resist a tendency to disparage the Need-loves or even to say they were not loves at all. Here, for most people, there may be an opposite inclination. It would be very easy to spread ourselves in laudation of the Need-pleasures and to frown upon those that are Appreciatives: the one so natural (a word to conjure with), so necessary, so shielded from excess by their very naturalness, the other unnecessary and opening the door to every kind of luxury and vice. If we were short of matter on this theme we could turn on the tap by opening the works of the Stoics and it would run till we had a bathful. But throughout this inquiry we must be careful never to adopt prematurely a moral or evaluating attitude. The human mind is generally far more eager to praise and dispraise than to describe and define. It wants to make every distinction a distinction of value; hence those fatal critics who can never point out the differing quality of two poets without putting them in an order of preference as if they were candidates for a prize. We must do nothing of the sort about the pleasures. The reality is too complicated. We are already warned of this by the fact that Need-pleasure is the state in which Appreciative pleasures end up when they go bad (by addiction).

      For us at any rate the importance of the two sorts of pleasure lies in the extent to which they foreshadow characteristics in our ‘loves’ (properly so called).

      The thirsty man who has just drunk off a tumbler of water may say, ‘By Jove, I wanted that.’ So may the alcoholic who has just had his ‘nip’. The man who passes the sweet-peas in his morning walk is more likely to say, ‘How lovely the smell is.’ The connoisseur after his first sip of the famous claret, may similarly say, ‘This is a great wine.’ When Need-pleasures are in question we tend to make statements about ourselves in the past tense; when Appreciative pleasures are in question we tend to make statements about the object in the present tense. It is easy to see why.

      Shakespeare has described the satisfaction of a tyrannous lust as something

      Past reason hunted and, no sooner had, Past reason hated.

      But the most innocent and necessary of Need-pleasures have about them something of the same character – only something, of course. They are not hated once we have had them, but they certainly ‘die on us’ with extraordinary abruptness, and completely. The scullery tap and the tumbler are very attractive indeed when we come in parched from mowing the grass; six seconds later they are emptied of all interest. The smell of frying food is very different before and after breakfast. And, if you will forgive me for citing the most extreme instance of all, have there not for most of us been moments (in a strange town) when the sight of the word GENTLEMEN over a door has roused a joy almost worthy of celebration in verse?

      Pleasures of Appreciation are very different. They make us feel that something has not merely gratified our senses in fact but claimed our appreciation by right. The connoisseur does not merely enjoy his claret as he might enjoy warming his feet when they were cold. He feels that here is a wine that deserves his full attention; that justifies all the tradition and skill that have gone to its making and all the years of training that have made his own palate fit to judge it. There is even a glimmering of unselfishness in his attitude. He wants the wine to be preserved and kept in good condition, not entirely for his own sake. Even if he were on his death-bed and was never going to drink wine again, he would be horrified at the thought of this vintage being spilled or spoiled or even drunk by clods (like myself) who can’t tell a good claret from a bad. And so with the man who passes the sweet-peas. He does not simply enjoy, he feels that this fragrance somehow deserves to be enjoyed. He would blame himself if he went past inattentive and undelighted. It would be blockish, insensitive. It would be a shame that so fine a thing should have been wasted on him. He will remember the delicious moment years hence. He will be sorry when he hears that the garden past which his walk led him that day has now been swallowed up by cinemas, garages and the new bypass.

      Scientifically both sorts of pleasures are, no doubt, relative to our organisms. But the Need-pleasures loudly proclaim their relativity not only to the human frame but to its momentary condition, and outside that relation have no meaning or interest for us at all. The objects which afford pleasures of Appreciation give us the feeling – whether irrational or not – that we somehow owe it to them to savour, to attend to and praise it. ‘It would be a sin to set a wine like that before Lewis,’ says the expert in claret. ‘How can you walk past this garden taking no notice of the smell?’ we ask. But we should never feel this about a Need-pleasure: never blame ourselves or others for not having been thirsty and therefore walking past a well without taking a drink of water.

      How the Need-pleasures foreshadow our Need-loves is obvious enough. In the latter the beloved is seen in relation to our own needs, just as the scullery tap is seen by the thirsty man or the glass of gin by the alcoholic. And the Need-love, like the Need-pleasure, will not last longer than the need. This does not, fortunately, mean that all affections which begin in Need-love are transitory. The need itself may be permanent or recurrent. Another kind of love may be grafted on the Need-love. Moral principles (conjugal fidelity, filial piety, gratitude, and the like) may preserve the relationship for a lifetime. But where Need-love is left unaided we can hardly expect it not to ‘die on us’ once the need is no more. That is why the world rings with the complaints of mothers whose grown-up children neglect them and of forsaken mistresses whose lovers’ love was pure need – which they have satisfied. Our Need-love for God is in a different position because our need of Him can never end either in this world or in any other. But our awareness of it can, and then the Need-love

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