I shall not here elaborate the point, for it will meet us again and again in later chapters.
Now it must be noticed that the natural loves make this blasphemous claim not when they are in their worst, but when they are in their best, natural condition; when they are what our grandfathers called pure or noble. This is especially obvious in the erotic sphere. A faithful and genuinely self-sacrificing passion will speak to us with what seems the voice of God. Merely animal or frivolous lust will not. It will corrupt its addict in a dozen ways, but not in that way; a man may act upon such feelings but he cannot revere them any more than a man who scratches reveres the itch. A silly womans temporary indulgence, which is really self-indulgence, to a spoiled child her living doll while the fit lasts is much less likely to become a god than the deep, narrow devotion of a woman who (quite really) lives for her son. And I am inclined to think that the sort of love for a mans country which is worked up by beer and brass bands will not lead him to do much harm (or much good) for her sake. It will probably be fully discharged by ordering another drink and joining in the chorus.
And this of course is what we ought to expect. Our loves do not make their claim to divinity until the claim becomes plausible. It does not become plausible until there is in them a real resemblance to God, to Love Himself. Let us here make no mistake. Our Gift-loves are really God-like, and among our Gift-loves those are most God-like which are most boundless and unwearied in giving. All the things the poets say about them are true. Their joy, their energy, their patience, their readiness to forgive, their desire for the good of the beloved all this is a real and all but adorable image of the Divine life. In its presence we are right to thank God who has given such power to men. We may say, quite truly and in an intelligible sense, that those who love greatly are near to God. But of course it is nearness by likeness. It will not of itself produce nearness of approach. The likeness has been given us. It has no necessary connection with that slow and painful approach which must be our own (though by no means our unaided) task. Meanwhile, however, the likeness is a splendour. That is why we may mistake Like for Same. We may give our human loves the unconditional allegiance which we owe only to God. Then they become gods: then they become demons. Then they will destroy us, and also destroy themselves. For natural loves that are allowed to become gods do not remain loves. They are still called so, but can become in fact complicated forms of hatred.
Our Need-loves may be greedy and exacting but they do not set up to be gods. They are not near enough (by likeness) to God to attempt that.
It follows from what has been said that we must join neither the idolaters nor the debunkers of human love. Idolatry both of erotic love and of the domestic affections was the great error of nineteenth-century literature. Browning, Kingsley, and Patmore sometimes talk as if they thought that falling in love was the same thing as sanctification; the novelists habitually oppose to the World not the Kingdom of Heaven but the home. We live in the reaction against this. The debunkers stigmatise as slush and sentimentality a very great deal of what their fathers said in praise of love. They are always pulling up and exposing the grubby roots of our natural loves. But I take it we must listen neither to the over-wise nor to the over-foolish giant. The highest does not stand without the lowest. A plant must have roots below as well as sunlight above and roots must be grubby. Much of the grubbiness is clean dirt if only you will leave it in the garden and not keep on sprinkling it over the library table. The human loves can be glorious images of Divine Love. No less than that: but also no more proximities of likeness which in one instance may help, and in another may hinder, proximity of approach. Sometimes perhaps they have not very much to do with it either way.
2 LIKINGS AND LOVES FOR THE SUB-HUMAN
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 doctors 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 claritys 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.