Lost Horizon, by James Hilton

Chapter 7

Conway was quite unruffled, but his demeanor covered an eagerness that grew in intensity as he accompanied Chang across the empty courtyards. If the words of the Chinese meant anything, he was on the threshold of discovery; soon he would know whether his theory, still half-formed, were less impossible than it appeared.

Apart from this, it would doubtless be an interesting interview. He had met many peculiar potentates in his time; he took a detached interest in them, and was shrewd as a rule in his assessments. Without self-consciousness he had also the valuable knack of being able to say polite things in languages of which he knew very little indeed. Perhaps, however, he would be chiefly a listener on this occasion. He noticed that Chang was taking him through rooms he had not seen before, all of them rather dim and lovely in lantern light. Then a spiral staircase climbed to a door at which the Chinese knocked, and which was opened by a Tibetan servant with such promptness that Conway suspected he had been stationed behind it. This part of the lamasery, on a higher storey, was no less tastefully embellished than the rest, but its most immediately striking feature was a dry, tingling warmth, as if all the windows were tightly closed and some kind of steam-heating plant were working at full pressure. The airlessness increased as he passed on, until at last Chang paused before a door which, if bodily sensation could have been trusted, might well have admitted to a Turkish bath.

“The High Lama,” whispered Chang, “will receive you alone.” Having opened the door for Conway’s entrance, he closed it afterwards so silently that his own departure was almost imperceptible. Conway stood hesitant, breathing an atmosphere that was not only sultry, but full of dusk, so that it was several seconds before he could accustom his eyes to the gloom. Then he slowly built up an impression of a dark-curtained, low-roofed apartment, simply furnished with table and chairs. On one of these sat a small, pale, and wrinkled person, motionlessly shadowed and yielding an effect as of some fading, antique portrait in chiaroscuro. If there were such a thing as presence divorced from actuality, here it was, adorned with a classic dignity that was more an emanation than an attribute. Conway was curious about his own intense perception of all this, and wondered if it were dependable or merely his reaction to the rich, crepuscular warmth; he felt dizzy under the gaze of those ancient eyes, took a few forward paces, and then halted. The occupant of the chair grew now less vague in outline, but scarcely more corporeal; he was a little old man in Chinese dress, its folds and flounces loose against a flat, emaciated frame. “You are Mr. Conway?” he whispered in excellent English.

The voice was pleasantly soothing, and touched with a very gentle melancholy that fell upon Conway with strange beatitude; though once again the skeptic in him was inclined to hold the temperature responsible.

“I am,” he answered.

The voice went on. “It is a pleasure to see you, Mr. Conway. I sent for you because I thought we should do well to have a talk together. Please sit down beside me and have no fear. I am an old man and can do no one any harm.”

Conway answered: “I feel it a signal honor to be received by you.”

“I thank you, my dear Conway — I shall call you that, according to your English fashion. It is, as I said, a moment of great pleasure for me. My sight is poor, but believe me, I am able to see you in my mind, as well as with my eyes. I trust you have been comfortable at Shangri–La since your arrival?”

“Extremely so.”

“I am glad. Chang has done his best for you, no doubt. It has been a great pleasure to him also. He tells me you have been asking many questions about our community and its affairs?”

“I am certainly interested in them.”

“Then if you can spare me a little time, I shall be pleased to give you a brief account of our foundation.”

“There is nothing I should appreciate more.”

“That is what I had thought — and hoped. . . . But first of all, before our discourse . . .”

He made the slightest stir of a hand, and immediately, by what technique of summons Conway could not detect, a servant entered to prepare the elegant ritual of tea-drinking. The little eggshell bowls of almost colorless fluid were placed on a lacquered tray; Conway, who knew the ceremony, was by no means contemptuous of it. The voice resumed: “Our ways are familiar to you, then?”

Obeying an impulse which he could neither analyze nor find desire to control, Conway answered: “I lived in China for some years.”

“You did not tell Chang?”

“No.”

“Then why am I so honored?”

Conway was rarely at a loss to explain his own motives, but on this occasion he could not think of any reason at all. At length he replied: “To be quite candid, I haven’t the slightest idea, except that I must have wanted to tell you.”

“The best of all reasons, I am sure, between those who are to become friends. . . . Now tell me, is this not a delicate aroma? The teas of China are many and fragrant, but this, which is a special product of our own valley, is in my opinion their equal.”

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 sugarcane, 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 today, 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 today 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.

“But time passed, and it was not unnatural that this motive should yield place gradually to more tranquil ones. Emulation is, after all, a young man’s spirit, and Perrault, by the time his monastery was well established, was already full of years. You must bear in mind that he had not, from a strict point of view, been acting very regularly; though some latitude must surely be extended to one whose ecclesiastical superiors are located at a distance measurable in years rather than miles. But the folk of the valley and the monks themselves had no misgivings; they loved and obeyed him, and as years went on, came to venerate him also. At intervals it was his custom to send reports to the Bishop of Pekin; but often they never reached him, and as it was to be presumed that the bearers had succumbed to the perils of the journey, Perrault grew more and more unwilling to hazard their lives, and after about the middle of the century he gave up the practice. Some of his earlier messages, however, must have got through, and a doubt of his activities have been aroused, for in the year 1769 a stranger brought a letter written twelve years before, summoning Perrault to Rome.

“He would have been over seventy had the command been received without delay; as it was, he had turned eighty-nine. The long trek over mountain and plateau was unthinkable; he could never have endured the scouring gales and fierce chills of the wilderness outside. He sent, therefore, a courteous reply explaining the situation, but there is no record that his message ever passed the barrier of the great ranges.

“So Perrault remained at Shangri–La, not exactly in defiance of superior orders, but because it was physically impossible for him to fulfill them. In any case he was an old man, and death would probably soon put an end both to him and his irregularity. By this time the institution he had founded had begun to undergo a subtle change. It might be deplorable, but it was not really very astonishing; for it could hardly be expected that one man unaided should uproot permanently the habits and traditions of an epoch. He had no Western colleagues to hold firm when his own grip relaxed; and it had perhaps been a mistake to build on a site that held such older and differing memories. It was asking too much; but was it not asking even more to expect a white-haired veteran, just entering the nineties, to realize the mistake that he had made? Perrault, at any rate, did not then realize it. He was far too old and happy. His followers were devoted even when they forgot his teaching, while the people of the valley held him in such reverent affection that he forgave with ever-increasing ease their lapse into former customs. He was still active, and his faculties had remained exceptionally keen. At the age of ninety-eight he began to study the Buddhist writings that had been left at Shangri–La by its previous occupants, and his intention was then to devote the rest of his life to the composition of a book attacking Buddhism from the standpoint of orthodoxy. He actually finished this task (we have his manuscript complete), but the attack was very gentle, for he had by that time reached the round figure of a century — an age at which even the keenest acrimonies are apt to fade.

“Meanwhile, as you may suppose, many of his early disciples had died, and as there were few replacements, the number resident under the rule of the old Capuchin steadily diminished. From over eighty at one time, it dwindled to a score, and then to a mere dozen, most of them very aged themselves. Perrault’s life at this time grew to be a very calm and placid waiting for the end. He was far too old for disease and discontent; only the everlasting sleep could claim him now, and he was not afraid. The valley people, out of kindness, supplied food and clothing; his library gave him work. He had become rather frail, but still kept energy to fulfill the major ceremonial of his office; the rest of the tranquil days he spent with his books, his memories, and the mild ecstasies of the narcotic. His mind remained so extraordinarily clear that he even embarked upon a study of certain mystic practices that the Indians call yoga, and which are based upon various special methods of breathing. For a man of such an age the enterprise might well have seemed hazardous, and it was certainly true that soon afterwards, in that memorable year 1789, news descended to the valley that Perrault was dying at last.

“He lay in this room, my dear Conway, where he could see from the window the white blur that was all his failing eyesight gave him of Karakal; but he could see with his mind also; he could picture the clear and matchless outline that he had first glimpsed half a century before. And there came to him, too, the strange parade of all his many experiences, the years of travel across desert and upland, the great crowds in Western cities, the clang and glitter of Marlborough’s troops. His mind had straitened to a snow-white calm; he was ready, willing, and glad to die. He gathered his friends and servants round him and bade them all farewell; then he asked to be left alone awhile. It was during such a solitude, with his body sinking and his mind lifted to beatitude, that he had hoped to give up his soul . . . but it did not happen so. He lay for many weeks without speech or movement, and then he began to recover. He was a hundred and eight.”

The whispering ceased for a moment, and to Conway, stirring slightly, it appeared that the High Lama had been translating, with fluency, out of a remote and private dream. At length he went on:

“Like others who have waited long on the threshold of death, Perrault had been granted a vision of some significance to take back with him into the world; and of this vision more must be said later. Here I will confine myself to his actions and behavior, which were indeed remarkable. For instead of convalescing idly, as might have been expected, he plunged forthwith into rigorous self-discipline somewhat curiously combined with narcotic indulgence. Drug-taking and deep-breathing exercises — it could not have seemed a very death-defying regimen; yet the fact remains that when the last of the old monks died, in 1794, Perrault himself was still living.

“It would almost have brought a smile had there been anyone at Shangri–La with a sufficiently distorted sense of humor. The wrinkled Capuchin, no more decrepit than he had been for a dozen years, persevered in a secret ritual he had evolved, while to the folk of the valley he soon became veiled in mystery, a hermit of uncanny powers who lived alone on that formidable cliff. But there was still a tradition of affection for him, and it came to be regarded as meritorious and luck-bringing to climb to Shangri–La and leave a simple gift, or perform some manual task that was needed there. On all such pilgrims Perrault bestowed his blessing — forgetful, it might be, that they were lost and straying sheep. For ‘Te Deum Laudamus’ and ‘Om Mane Padme Hum’ were now heard equally in the temples of the valley.

“As the new century approached, the legend grew into a rich and fantastic folklore — it was said that Perrault had become a god, that he worked miracles, and that on certain nights he flew to the summit of Karakal to hold a candle to the sky. There is a paleness always on the mountain at full moon; but I need not assure you that neither Perrault or any other man has ever climbed there. I mention it, even though it may seem unnecessary, because there is a mass of unreliable testimony that Perrault did and could do all kinds of impossible things. It was supposed, for instance, that he practiced the art of self-levitation, of which so much appears in accounts of Buddhist mysticism; but the more sober truth is that he made many experiments to that end, but entirely without success. He did, however, discover that the impairment of ordinary senses could be somewhat offset by a development of others; he acquired skill in telepathy which was perhaps remarkable, and though he made no claim to any specific powers of healing, there was a quality in his mere presence that was helpful in certain cases.

“You will wish to know how he spent his time during these unprecedented years. His attitude may be summed up by saying that, as he had not died at a normal age, he began to feel that there was no discoverable reason why he either should or should not do so at any definite time in the future. Having already proved himself abnormal, it was as easy to believe that the abnormality might continue as to expect it to end at any moment. And that being so, he began to behave without care for the imminence with which he had been so long preoccupied; he began to live the kind of life that he had always desired, but had so rarely found possible; for he had kept at heart and throughout all vicissitudes the tranquil tastes of a scholar. His memory was astonishing; it appeared to have escaped the trammels of the physical into some upper region of immense clarity; it almost seemed that he could now learn EVERYTHING with far greater ease than during his student days he had been able to learn ANYTHING. He was soon, of course, brought up against a need for books, but there were a few he had had with him from the first, and they included, you may be interested to hear, an English grammar and dictionary and Florio’s translation of Montaigne. With these to work on he contrived to master the intricacies of your language, and we still possess in our library the manuscript of one of his first linguistic exercises — a translation of Montaigne’s essay on Vanity into Tibetan — surely a unique production.”

Conway smiled. “I should be interested to see it sometime, if I might.”

“With the greatest of pleasure. It was, you may think, a singularly unpractical accomplishment, but recollect that Perrault had reached a singularly unpractical age. He would have been lonely without some such occupation — at any rate until the fourth year of the nineteenth century, which marks an important event in the history of our foundation. For it was then that a second stranger from Europe arrived in the valley of Blue Moon. He was a young Austrian named Henschell who had soldiered against Napoleon in Italy — a youth of noble birth, high culture, and much charm of manner. The wars had ruined his fortunes, and he had wandered across Russia into Asia with some vague intention of retrieving them. It would be interesting to know how exactly he reached the plateau, but he had no very clear idea himself; indeed, he was as near death when he arrived here as Perrault himself had once been. Again the hospitality of Shangri–La was extended, and the stranger recovered — but there the parallel breaks down. For Perrault had come to preach and proselytize, whereas Henschell took a more immediate interest in the gold deposits. His first ambition was to enrich himself and return to Europe as soon as possible.

“But he did not return. An odd thing happened — though one that has happened so often since that perhaps we must now agree that it cannot be very odd after all. The valley, with its peacefulness and its utter freedom from worldly cares, tempted him again and again to delay his departure, and one day, having heard the local legend, he climbed to Shangri–La and had his first meeting with Perrault.

“That meeting was, in the truest sense, historic. Perrault, if a little beyond such human passions as friendship or affection, was yet endowed with a rich benignity of mind which touched the youth as water upon a parched soil. I will not try to describe the association that sprang up between the two; the one gave utmost adoration, while the other shared his knowledge, his ecstasies, and the wild dream that had now become the only reality left for him in the world.”

There was a pause, and Conway said very quietly, “Pardon the interruption, but that is not quite clear to me.”

“I know.” The whispered reply was completely sympathetic. “It would be remarkable indeed if it were. It is a matter which I shall be pleased to explain before our talk is over, but for the present, if you will forgive me, I will confine myself to simpler things. A fact that will interest you is that Henschell began our collections of Chinese art, as well as our library and musical acquisitions. He made a remarkable journey to Pekin and brought back the first consignment in the year 1809. He did not leave the valley again, but it was his ingenuity which devised the complicated system by which the lamasery has ever since been able to obtain anything needful from the outer world.”

“I suppose you found it easy to make payment in gold?”

“Yes, we have been fortunate in possessing supplies of a metal which is held in such high esteem in other parts of the world.”

“Such high esteem that you must have been very lucky to escape a gold rush.”

The High Lama inclined his head in the merest indication of agreement. “That, my dear Conway, was always Henschell’s fear. He was careful that none of the porters bringing books and art treasures should ever approach too closely; he made them leave their burdens a day’s journey outside, to be fetched afterwards by our valley folk themselves. He even arranged for sentries to keep constant watch on the entrance to the defile. But it soon occurred to him that there was an easier and more final safeguard.”

“Yes?” Conway’s voice was guardedly tense.

“You see there was no need to fear invasion by an army. That will never be possible, owing to the nature and distances of the country. The most ever to be expected was the arrival of a few half-lost wanderers who, even if they were armed, would probably be so weakened as to constitute no danger. It was decided, therefore, that henceforward strangers might come as freely as they chose — with but one important proviso.

“And, over a period of years, such strangers did come. Chinese merchants, tempted into the crossing of the plateau, chanced occasionally on this one traverse out of so many others possible to them. Nomad Tibetans, wandering from their tribes, strayed here sometimes like weary animals. All were made welcome, though some reached the shelter of the valley only to die. In the year of Waterloo two English missionaries, traveling overland to Pekin, crossed the ranges by an unnamed pass and had the extraordinary luck to arrive as calmly as if they were paying a call. In 1820 a Greek trader, accompanied by sick and famished servants, was found dying at the topmost ridge of the pass. In 1822 three Spaniards, having heard some vague story of gold, reached here after many wanderings and disappointments. Again, in 1830, there was a larger influx. Two Germans, a Russian, an Englishman, and a Swede made the dreaded crossing of the Tian–Shans, impelled by a motive that was to become increasingly common — scientific exploration. By the time of their approach a slight modification had taken place in the attitude of Shangri–La towards its visitors — not only were they welcomed if they chanced to find their way into the valley, but it had become customary to meet them if they ever ventured within a certain radius. All this was for a reason I shall later discuss, but the point is of importance as showing that the lamasery was no longer hospitably indifferent; it had already both a need and a desire for new arrivals. And indeed in the years to follow it happened that more than one party of explorers, glorying in their first distant glimpse of Karakal, encountered messengers bearing a cordial invitation — and one that was rarely declined.

“Meanwhile the lamasery had begun to acquire many of its present characteristics. I must stress the fact that Henschell was exceedingly able and talented, and that the Shangri–La of today owes as much to him as to its founder. Yes, quite as much, I often think. For his was the firm yet kindly hand that every institution needs at a certain stage of its development, and his loss would have been altogether irreparable had he not completed more than a lifework before he died.”

Conway looked up to echo rather than question those final words. “He DIED!”

“Yes. It was very sudden. He was killed. It was in the year of your Indian Mutiny. Just before his death a Chinese artist had sketched him, and I can show you that sketch now — it is in this room.”

The slight gesture of the hand was repeated, and once again a servant entered. Conway, as a spectator in a trance, watched the man withdraw a small curtain at the far end of the room and leave a lantern swinging amongst the shadows. Then he heard the whisper inviting him to move, and it was extraordinary how hard it was to do so.

He stumbled to his feet and strode across to the trembling circle of light. The sketch was small, hardly more than a miniature in colored inks, but the artist had contrived to give the flesh tones a waxwork delicacy of texture. The features were of great beauty, almost girlish in modeling, and Conway found in their winsomeness a curiously personal appeal, even across the barriers of time, death, and artifice. But the strangest thing of all was one that he realized only after his first gasp of admiration: the face was that of a young man.

He stammered as he moved away: “But — you said — this was done just before his death?”

“Yes. It is a very good likeness.”

“Then if he died in the year you said —”

“He did.”

“And he came here, you told me, in 1803, when he was a youth.”

“Yes.”

Conway did not answer for a moment; presently, with an effort, he collected himself to say: “And he was killed, you were telling me?”

“Yes. An Englishman shot him. It was a few weeks after the Englishman had arrived at Shangri–La. He was another of those explorers.”

“What was the cause of it?”

“There had been a quarrel — about some porters. Henschell had just told him of the important proviso that governs our reception of guests. It was a task of some difficulty, and ever since, despite my own enfeeblement, I have felt constrained to perform it myself.”

The High Lama made another and longer pause, with just a hint of enquiry in his silence; when he continued, it was to add: “Perhaps you are wondering, my dear Conway, what that proviso may be?”

Conway answered slowly and in a low voice: “I think I can already guess.”

“Can you indeed? And can you guess anything else after this long and curious story of mine?”

Conway dizzied in brain as he sought to answer the question; the room was now a whorl of shadows with that ancient benignity at its center. Throughout the narrative he had listened with an intentness that had perhaps shielded him from realizing the fullest implications of it all; now, with the mere attempt at conscious expression, he was flooded over with amazement, and the gathering certainty in his mind was almost stifled as it sprang to words. “It seems impossible,” he stammered. “And yet I can’t help thinking of it — it’s astonishing — and extraordinary — and quite incredible — and yet not ABSOLUTELY beyond my powers of belief —”

“What is, my SON?”

And Conway answered, shaken with an emotion for which he knew no reason and which he did not seek to conceal: “THAT YOU ARE STILL ALIVE, FATHER PERRAULT.”

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Last updated Saturday, March 1, 2014 at 20:38