Conway lifted the bowl to his lips and tasted. The savor was slender, elusive, and recondite, a ghostly bouquet that haunted rather than lived on the tongue. He said: “It is very delightful, and also quite new to me.”
“Yes, like a great many of our valley herbs, it is both unique and precious. It should be tasted, of course, very slowly – not only in reverence and affection, but to extract the fullest degree of pleasure. This is a famous lesson that we may learn from Kou Kai Tchou, who lived some fifteen centuries ago. He would always hesitate to reach the succulent marrow when he was eating a piece of sugar-cane, for, as he explained – ‘I introduce myself gradually into the region of delights.’ Have you studied any of the great Chinese classics?”
Conway replied that he was slightly acquainted with a few of them. He knew that the allusive conversation would, according to etiquette, continue until the tea-bowls were taken away; but he found it far from irritating, despite his keenness to hear the history of Shangri-La. Doubtless there was a certain amount of Kou Kai Tchou’s reluctant sensibility in himself.
At length the signal was given, again mysteriously, the servant padded in and out, and with no more preamble the High Lama of Shangri-La began:
“Probably you are familiar, my dear Conway, with the general outline of Tibetan history. I am informed by Chang that you have made ample use of our library here, and I doubt not that you have studied the scanty but exceedingly interesting annals of these regions. You will be aware, anyhow, that Nestorian Christianity was widespread throughout Asia during the Middle Ages, and that its memory lingered long after its actual decay. In the seventeenth century a Christian revival was impelled directly from Rome through the agency of those heroic Jesuit missionaries whose journeys, if I may permit myself the remark, are so much more interesting to read of than those of St. Paul. Gradually the Church established itself over an immense area, and it is a remarkable fact, not realized by many Europeans to-day, that for thirty-eight years there existed a Christian mission in Lhasa itself. It was not, however, from Lhasa but from Pekin, in the year 1719, that four Capuchin friars set out in search of any remnants of the Nestorian faith that might still be surviving in the hinterland.
“They traveled southwest for many months, by Lanchow and the Koko-Nor, facing hardships which you will well imagine. Three died on the way, and the fourth was not far from death when by accident he stumbled into the rocky defile that remains to-day the only practical approach to the valley of Blue Moon. There, to his joy and surprise, he found a friendly and prosperous population who made haste to display what I have always regarded as our oldest tradition – that of hospitality to strangers. Quickly he recovered health and began to preach his mission. The people were Buddhists, but willing to hear him, and he had considerable success. There was an ancient lamasery existing then on this same mountain-shelf, but it was in a state of decay both physical and spiritual, and as the Capuchin’s harvest increased, he conceived the idea of setting up on the same magnificent site a Christian monastery. Under his surveillance the old buildings were repaired and largely reconstructed, and he himself began to live here in the year 1734, when he was fifty-three years of age.
“Now let me tell you more about this man. His name was Perrault, and he was by birth a Luxembourger. Before devoting himself to Far Eastern missions he had studied at Paris, Bologna, and other universities; he was something of a scholar. There are few existing records of his early life, but it was not in any way unusual for one of his age and profession. He was fond of music and the arts, had a special aptitude for languages, and before he was sure of his vocation he had tasted all the familiar pleasures of the world. Malplaquet was fought when he was a youth, and he knew from personal contact the horrors of war and invasion. He was physically sturdy; during his first years here he labored with his hands like any other man, tilling his own garden, and learning from the inhabitants as well as teaching them. He found gold deposits along the valley, but they did not tempt him; he was more deeply interested in local plants and herbs. He was humble and by no means bigoted. He deprecated polygamy, but he saw no reason to inveigh against the prevalent fondness for the tangatse berry, to which were ascribed medicinal properties, but which was chiefly popular because its effects were those of a mild narcotic. Perrault, in fact, became somewhat of an addict himself; it was his way to accept from native life all that it offered which he found harmless and pleasant, and to give in return the spiritual treasure of the West. He was not an ascetic; he enjoyed the good things of the world, and was careful to teach his converts cooking as well as catechism. I want you to have an impression of a very earnest, busy, learned, simple, and enthusiastic person who, along with his priestly functions, did not disdain to put on a mason’s overall and help in the actual building of these very rooms. That was, of course, a work of immense difficulty, and one which nothing but his pride and steadfastness could have overcome. Pride, I say, because it was undoubtedly a dominant motive at the beginning – the pride in his own Faith that made him decide that if Gautama could inspire men to build a temple on the ledge of Shangri-La, Rome was capable of no less.