The Four Loves

by C. S. Lewis

  For of course we do not want to know our Friend’s affairs at all. Friendship, unlike Eros, is uninquisitive. You become a man’s Friend without knowing or caring whether he is married or single or how he earns his living. What have all these ‘unconcerning things, matters of fact’ to do with the real question, Do you see the same truth? In a circle of true Friends each man is simply what he is: stands for nothing but himself. No one cares twopence about anyone else’s family, profession, class, income, race, or previous history. Of course you will get to know about most of these in the end. But casually. They will come out bit by bit, to furnish an illustration or an analogy, to serve as pegs for an anecdote; never for their own sake. That is the kingliness of Friendship. We meet like sovereign princes of independent states, abroad, on neutral ground, freed from our contexts. This love (essentially) ignores not only our physical bodies but that whole embodiment which consists of our family, job, past, and connections. At home, besides being Peter or Jane, we also bear a general character; husband or wife, brother or sister, chief, colleague, or subordinate. Not among our Friends. It is an affair of disentangled, or stripped, minds. Eros will have naked bodies; Friendship naked personalities.

  Hence (if you will not misunderstand me) the exquisite arbitrariness and irresponsibility of this love. I have no duty to be anyone’s Friend and no man in the world has a duty to be mine. No claims, no shadow of necessity. Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.

  When I spoke of Friends as side by side or shoulder to shoulder I was pointing a necessary contrast between their posture and that of the lovers whom we picture face to face. Beyond that contrast I do not want the image pressed. The common quest or vision which unites Friends does not absorb them in such a way that they remain ignorant or oblivious of one another. On the contrary it is the very medium in which their mutual love and knowledge exist. One knows nobody so well as one’s ‘fellow’. Every step of the common journey tests his metal; and the tests are tests we fully understand because we are undergoing them ourselves. Hence, as he rings true time after time, our reliance, our respect, and our admiration blossom into an Appreciative Love of a singularly robust and well-informed kind. If, at the outset, we had attended more to him and less to the thing our Friendship is ‘about’, we should not have come to know or love him so well. You will not find the warrior, the poet, the philosopher, or the Christian by staring in his eyes as if he were your mistress: better fight beside him, read with him, argue with him, pray with him.

  In a perfect Friendship this Appreciative Love is, I think, often so great and so firmly based that each member of the circle feels, in his secret heart, humbled before all the rest. Sometimes he wonders what he is doing there among his betters. He is lucky beyond desert to be in such company. Especially when the whole group is together, each bringing out all that is best, wisest, or funniest in all the others. Those are the golden sessions; when four or five of us after a hard day’s walking have come to our inn; when our slippers are on, our feet spread out towards the blaze, and our drinks at our elbows; when the whole world, and something beyond the world, opens itself to our minds as we talk; and no one has any claim on or any responsibility for another, but all are freemen and equals as if we had first met an hour ago, while at the same time an Affection mellowed by the years enfolds us. Life—natural life—has no better gift to give. Who could have deserved it?

  From what has been said it will be clear that in most societies at most periods Friendships will be between men and men or between women and women. The sexes will have met one another in Affection and in Eros but not in this love. For they will seldom have had with each other the companionship in common activities which is the matrix of Friendship. Where men are educated and women not, where one sex works and the other is idle, or where they do totally different work, they will usually have nothing to be Friends about. But we can easily see that it is this lack, rather than anything in their natures, which excludes Friendship; for where they can be companions they can also become Friends. Hence in a profession (like my own) where men and women work side by side, or in the mission field, or among authors and artists, such Friendship is common. To be sure, what is offered as Friendship on one side may be mistaken for Eros on the other, with painful and embarrassing results. Or what begins as Friendship in both may become also Eros. But to say that something can be mistaken for, or turn into, something else is not to deny the difference between them. Rather it implies it; we should not otherwise speak of ‘turning into’ or being ‘mistaken for’.

  In one respect our own society is unfortunate. A world where men and women never have common work or a common education can probably get along comfortably enough. In it men turn to each other, and only to each other, for Friendship, and they enjoy it very much. I hope the women enjoy their feminine Friends equally. Again, a world where all men and women had sufficient common ground for this relationship could also be comfortable. At present, however, we fall between two stools. The necessary common ground, the matrix, exists between the sexes in some groups but not in others. It is notably lacking in many residential suburbs. In a plutocratic neighbourhood where the men have spent their whole lives in acquiring money some at least of the women have used their leisure to develop an intellectual life—have become musical or literary. In such places the men appear among the women as barbarians among civilised people. In another neighbourhood you will find the situation reversed. Both sexes have, indeed, ‘been to school’. But since then the men have had a much more serious education; they have become doctors, lawyers, clergymen, architects, engineers, or men of letters. The women are to them as children to adults. In neither neighbourhood is real Friendship between the sexes at all probable. But this, though an impoverishment, would be tolerable if it were admitted and accepted. The peculiar trouble of our own age is that men and women in this situation, haunted by rumours and glimpses of happier groups where no such chasm between the sexes exists, and bedevilled by the egalitarian idea that what is possible for some ought to be (and therefore is) possible to all, refuse to acquiesce in it. Hence, on the one hand, we get the wife as school-marm, the ‘cultivated’ woman who is always trying to bring her husband ‘up to her level’. She drags him to concerts and would like him to learn morris-dancing and invites ‘cultivated’ people to the house. It often does surprisingly little harm. The middle-aged male has great powers of passive resistance and (if she but knew) of indulgence; ‘women will have their fads.’ Something much more painful happens when it is the men who are civilised and the women not, and when all the women, and many of the men too, simply refuse to recognise the fact.

  When this happens we get a kind, polite, laborious, and pitiful pretence. The women are ‘deemed’ (as lawyers say) to be full members of the male circle. The fact—in itself not important—that they now smoke and drink like the men seems to simple-minded people a proof that they really are. No stag-parties are allowed. Wherever the men meet, the women must come too. The men have learned to live among ideas. They know what discussion, proof, and illustration mean. A woman who has had merely school lessons and has abandoned soon after marriage whatever tinge of ‘culture’ they gave her—whose reading is the Women’s Magazines and whose general conversation is almost wholly narrative—cannot really enter such a circle. She can be locally and physically present with it in the same room. What of that? If the men are ruthless, she sits bored and silent through a conversation which means nothing to her. If they are better bred, of course, they try to bring her in. Things are explained to her: people try to sublimate her irrelevant and blundering observations into some kind of sense. But the efforts soon fail and, for manners’ sake, what might have been a real discussion is deliberately diluted and peters out in gossip, anecdotes, and jokes. Her presence has thus destroyed the very thing she was brought to share. She can never really enter th
e circle because the circle ceases to be itself when she enters it—as the horizon ceases to be the horizon when you get there. By learning to drink and smoke and perhaps to tell risqué stories, she has not, for this purpose, drawn an inch nearer to the men than her grandmother. But her grandmother was far happier and more realistic. She was at home talking real women’s talk to other women and perhaps doing so with great charm, sense, and even wit. She herself might be able to do the same. She may be quite as clever as the men whose evening she has spoiled, or cleverer. But she is not really interested in the same things, nor mistress of the same methods. (We all appear as dunces when feigning an interest in things we care nothing about.)

  The presence of such women, thousands strong, helps to account for the modern disparagement of Friendship. They are often completely victorious. They banish male companionship, and therefore male Friendship, from whole neighbourhoods. In the only world they know, an endless prattling ‘Jolly’ replaces the intercourse of minds. All the men they meet talk like women while women are present.

  This victory over Friendship is often unconscious. There is, however, a more militant type of women who plans it. I have heard one say, ‘Never let two men sit together or they’ll get talking about some subject and then there’ll be no fun.’ Her point could not have been more accurately made. Talk, by all means; the more of it the better; unceasing cascades of the human voice; but not, please, a subject. The talk must not be about anything.

  This gay lady—this lively, accomplished, ‘charming’, unendurable bore—was seeking only each evening’s amusement, making the meeting ‘go’. But the conscious war against Friendship may be fought on a deeper level. There are women who regard it with hatred, envy, and fear as the enemy of Eros and, perhaps even more, of Affection. A woman of that sort has a hundred arts to break up her husband’s Friendships. She will quarrel with his Friends herself or, better still, with their wives. She will sneer, obstruct, and lie. She does not realise that the husband whom she succeeds in isolating from his own kind will not be very well worth having; she has emasculated him. She will grow to be ashamed of him herself. Nor does she remember how much of his life lies in places where she cannot watch him. New Friendships will break out, but this time they will be secret. Lucky for her, and lucky beyond her deserts, if there are not soon other secrets as well.

  All these, of course, are silly women. The sensible women who, if they wanted, would certainly be able to qualify themselves for the world of discussion and ideas, are precisely those who, if they are not qualified, never try to enter it or to destroy it. They have other fish to fry. At a mixed party they gravitate to one end of the room and talk women’s talk to one another. They don’t want us, for this sort of purpose, any more than we want them. It is only the riff-raff of each sex that wants to be incessantly hanging on the other. Live and let live. They laugh at us a good deal. That is just as it should be. Where the sexes, having no real shared activities, can meet only in Affection and Eros—cannot be Friends—it is healthy that each should have a lively sense of the other’s absurdity. Indeed it is always healthy. No one ever really appreciated the other sex—just as no one really appreciates children or animals—without at times feeling them to be funny. For both sexes are. Humanity is tragi-comical; but the division into sexes enables each to see in the other the joke that often escapes it in itself—and the pathos too.

  I gave warning that this chapter would be largely a rehabilitation. The preceding pages have, I hope, made clear why to me at least it seems no wonder if our ancestors regarded Friendship as something that raised us almost above humanity. This love, free from instinct, free from all duties but those which love has freely assumed, almost wholly free from jealousy, and free without qualification from the need to be needed, is eminently spiritual. It is the sort of love one can imagine between angels. Have we here found a natural love which is Love itself?

  Before we rush to any such conclusion let us beware of the ambiguity in the word spiritual. There are many New Testament contexts in which it means ‘pertaining to the (Holy) Spirit’, and in such contexts the spiritual is, by definition, good. But when spiritual is used simply as the opposite of corporeal, or instinctive, or animal, this is not so. There is spiritual evil as well as spiritual good. There are unholy, as well as holy, angels. The worst sins of men are spiritual. We must not think that in finding Friendship to be spiritual we have found it to be in itself holy or inerrant. Three significant facts remain to be taken into account.

  The first, already mentioned, is the distrust which Authorities tend to have of close Friendships among their subjects. It may be unjustified; or there may be some basis for it.

  Secondly, there is the attitude of the majority towards all circles of close Friends. Every name they give such a circle is more or less derogatory. It is at best a ‘set’; lucky if not a coterie, a ‘gang’, a ‘little senate’, or a ‘mutual admiration society’. Those who in their own lives know only Affection, Companionship, and Eros, suspect Friends to be ‘stuck-up prigs who think themselves too good for us’. Of course this is the voice of Envy. But Envy always brings the truest charge, or the charge nearest to the truth, that she can think up; it hurts more. This charge, therefore, will have to be considered.

  Finally, we must notice that Friendship is very rarely the image under which Scripture represents the love between God and Man. It is not entirely neglected; but far more often, seeking a symbol for the highest love of all, Scripture ignores this seemingly almost angelic relation and plunges into the depth of what is most natural and instinctive. Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.

  Let us begin with the suspicions of those in Authority. I think there is a ground for them and that a consideration of this ground brings something important to light. Friendship, I have said, is born at the moment when one man says to another ‘What! You too? I thought that no one but myself . . .’ But the common taste or vision or point of view which is thus discovered need not always be a nice one. From such a moment art, or philosophy, or an advance in religion or morals might well take their rise; but why not also torture, cannibalism, or human sacrifice? Surely most of us have experienced the ambivalent nature of such moments in our own youth? It was wonderful when we first met someone who cared for our favourite poet. What we had hardly understood before now took clear shape. What we had been half ashamed of we now freely acknowledged. But it was no less delightful when we first met someone who shared with us a secret evil. This too became far more palpable and explicit; of this too, we ceased to be ashamed. Even now, at whatever age, we all know the perilous charm of a shared hatred or grievance. (It is difficult not to hail as a Friend the only other man in College who really sees the faults of the Sub-Warden).

  Alone among unsympathetic companions, I hold certain views and standards timidly, half ashamed to avow them and half doubtful if they can after all be right. Put me back among my Friends and in half an hour—in ten minutes—these same views and standards become once more indisputable. The opinion of this little circle, while I am in it, outweighs that of a thousand outsiders: as Friendship strengthens, it will do this even when my Friends are far away. For we all wish to be judged by our peers, by the men ‘after our own heart’. Only they really know our mind and only they judge it by standards we fully acknowledge. Theirs is the praise we really covet and the blame we really dread. The little pockets of early Christians survived because they cared exclusively for the love of ‘the brethren’ and stopped their ears to the opinion of the Pagan society all round them. But a circle of criminals, cranks, or perverts survives in just the same way; by becoming deaf to the opinion of the outer world, by discounting it as the chatter of outsiders who ‘don’t understand’, of the ‘conventional’, ‘the bourgeois’, the ‘Establishment’, of prigs, prudes, and humbugs.

  It is therefore easy to see why Authority frowns on Friendship. Every real Friendship is a
sort of secession, even a rebellion. It may be a rebellion of serious thinkers against accepted clap-trap or of faddists against accepted good sense; of real artists against popular ugliness or of charlatans against civilised taste; of good men against the badness of society or of bad men against its goodness. Whichever it is, it will be unwelcome to Top People. In each knot of Friends there is a sectional ‘public opinion’ which fortifies its members against the public opinion of the community in general. Each therefore is a pocket of potential resistance. Men who have real Friends are less easy to manage or ‘get at’; harder for good Authorities to correct or for bad Authorities to corrupt. Hence if our masters, by force or by propaganda about ‘Togetherness’ or by unobtrusively making privacy and unplanned leisure impossible, ever succeed in producing a world where all are Companions and none are Friends, they will have removed certain dangers, and will also have taken from us what is almost our strongest safeguard against complete servitude.

  But the dangers are perfectly real. Friendship (as the ancients saw) can be a school of virtue; but also (as they did not see) a school of vice. It is ambivalent. It makes good men better and bad men worse. It would be a waste of time to elaborate the point. What concerns us is not to expatiate on the badness of bad Friendships but to become aware of the possible danger in good ones. This love, like the other natural loves, has its congenital liability to a particular disease.