There were two reasons why the Naigu found his nose too much for him. One was that in a practical way the length of it was inconvenient. In the first place, when he ate, he could not do it by himself. If he did, the tip of his nose got into the boiled rice in his metal bowl. So when taking his meals, he had one of his disciples sit across the dining-tray from him and hold his nose up with a piece of wood an inch wide and two feet long while he ate. But for him to dine in this way was by no means an easy thing for either the Naigu, whose nose was held up, or the disciple who held it. In those days a story got abroad even in Kyōto of how a Chūdōji, who once took the place of this disciple, let his hand shake when he sneezed and dropped the nose into a dish of gruel. But for the Naigu, this was not at all the main reason he grieved over his nose. The truth is, he was troubled over his self-respect, which was injured by his nose.
The people in the town of Ike-no-O said it was fortunate for Zenchi Naigu, with such a nose, that he was not a layman. For with him carrying that nose, they thought there would have been no woman willing to become his wife. And some of them even gave it as their opinion that he had probably taken to the priesthood on account of that nose. But the Naigu himself did not feel that his troubles over his nose were the least bit lessened through his being a priest. His self-respect was too delicately strung to be influenced one way or the other by such an ultimate fact as matrimony. So he tried both constructively and destructively to correct the injury done to his self-respect.
The first thing he took thought for was some means by which to make his long nose look shorter than it really was. When nobody was about, he took a mirror, and reflecting his face in it at all sorts of angles, earnestly exercised his ingenuity. Sometimes he could not be satisfied with only changing the position of his face, so first resting his head in his hands, then putting his finger to the tip of his chin, he would peer persistently into the glass. But not once up to this time had his nose looked short enough to satisfy even himself. Sometimes he even thought that the more he worried about it, the longer it seemed. At such times the Naigu always put the mirror back into the box, sighed as if it were something new, and returned reluctantly to his reading stand to go on reading the Kannon Sutra.
And again the Naigu was always paying attention to other people’s noses. The Ike-no-O temple often held preaching services. At the temple there were lines of closely built monks’ cells, and in the bath-room, the resident priests boiled up water daily. Accordingly the priests and laymen frequenting the place were many. The Naigu examined their faces patiently. For he wanted to put himself at ease by finding out at least one nose like his own. So he noticed neither their wide-sleeved hunting coats of deep blue nor their white summer garments. Naturally the orange-colored caps and the sober brown robes of the priests, in that he was accustomed to them, did not exist for him at all. He did not see the people; he only saw their noses. But though there were hooked noses, he failed to find a single one like his own. With the repetition of his failure, his heart became more and more unhappy. His unconsciously taking hold of the end of his dangling nose while in conversation with others, and blushing out of all keeping with his years, was simply the consequence of his being moved by this unhappiness.
Finally he even thought of obtaining some solace at least by finding some man with a nose like his own in the Buddhist scriptures or other books. But it was not written in any scripture that either Mokuren or Sharihotsu had a long nose. Of course Lung Shu and Ma Ming were both Boddhisatvas with ordinary noses. When he heard, apropos of Chinese story, that the ears of Lin Hsuan-ti of the Chu-Han were long, he thought how relieved he would have felt if it had been that worthy’s nose instead of his ears.
It is needless to say that while the Naigu thus troubled himself negatively, he, at the same time, tried positive ways to make his nose grow short. He did just about everything he could in this direction, too. Once he tried drinking a decoction of snake-gourd and once applying rat urine to his nose. But in spite of all his efforts, it still dangled its five or six inches down over his lips as before.
But one year in the autumn, one of his disciples, while in Kyōto on the Naigu’s business, was told by a doctor of his acquaintance of a way to shorten noses. This doctor was a man who had come originally from China and was at that time a priest at Chōrakuji.
The Naigu as usual pretended not to care about his nose and deliberately refrained from proposing an immediate trial of the method. But on the other hand, he dropped cheerful remarks about being sorry to give his disciple so much trouble every time he took his meals. In his heart, of course, he was waiting for his disciple to talk him over and get him to try it. And naturally the disciple could not be unaware of the Naigu’s scheme. But the feelings that made him adopt such a scheme must have moved the disciple’s sympathy more strongly than did his own antipathy to it. The disciple, as the Naigu had expected, began eagerly to urge him to try the method. And the Naigu himself, also in accordance with his expectation, finally followed this earnest counsel.
The method was the very simple one of just boiling his nose in hot water and letting someone trample on it.
Water was boiled daily in the temple bath-room. So the disciple poured water so hot that he could not stand his finger in it directly into a bucket and brought it from the bath-room. But there was a fear of the steam scalding the Naigu’s face if he dipped his nose directly into the bucket. So they decided to make a hole in a tray and, putting it on the bucket for a cover, to insert his nose through the hole into the hot water. If he soaked only his nose in the water, it did not feel hot at all. After a while, the disciple said,
“It must be boiled now, I think.”
The Naigu smiled a forced smile. This was because he thought that if any one heard only that, he would never imagine that it was a remark about a nose. After being steamed in the boiling water, it itched as if it had been bitten by fleas.
When the Naigu had drawn his nose out of the hole in the tray, the disciple began with all his might to trample it, still steaming, with both his feet. The Naigu, lying on his side and stretching out his nose on the floor boards, watched the disciple’s feet moving up and down before his eyes. From time to time the disciple looked down with a pitying face on the Naigu’s bald head and said,
“Doesn’t it hurt? The doctor said to trample it torturingly. But doesn’t it hurt?”
The Naigu tried to shake his head to show that it was not hurting him. But since his nose was being trampled on, he could not move his head as he wished. So, rolling up his eyes and fastening them on the cracks in the disciple’s chapped feet, he answered in an angry-sounding voice,
“No, it doesn’t!”
As his nose was being trampled on where it itched, he really found it more comfortable than painful.
After a while, something that looked like grains of millet began to come out on his nose. It looked, so to speak, like a bird plucked and roasted whole. The disciple, seeing this, stopped moving his feet and observed as if to himself,
“He told me to pull these out with hair-tweezers.”
The Naigu, puffing out his cheeks with dissatisfaction, without a word, left his nose to the disciple to deal with as he wished. Of course it was not because he was unaware of his disciple’s kindness. But though he was aware of that, he was displeased at having his nose treated just as if it were a commodity. Reluctantly, with the expression of a patient being operated on by a doctor in whom he has no faith, he watched the disciple with hair-tweezers pulling the fat out of the pores of his nose. The fat came out in the shape of bird quills half an inch long.
Finally when the nose had once been gone over, the disciple looked relieved and said,
“If you boil it once more, it’ll be all right, I think.”
The Naigu, still knitting his brows and looking dissatisfied, did as the disciple told him.
Well, when he took his boiled nose out the second time, indeed it was short as it had never been before. Now it was not greatly different from the ordinary hooked nose. The Naigu, stroking his shortened nose, peered shame-facedly and nervously into the mirror the disciple gave him.
His nose, that nose which had hung down below his chin, had shrunk up almost unbelievably and now simply clung on spiritless above his upper lip. The red blotches on it here and there were probably bruises left by the trampling. Now surely nobody would laugh at him. The Naigu’s face in the mirror looked at the face outside and blinked its eyes contentedly.
But during all that day, he was uneasy for fear his nose might become long again. So while he read the sutras and while he ate his meals, whenever opportunity offered, he put up his hand and stealthily felt the tip of his nose. But it simply kept its place decently above his lips, and there was no sign of its getting any longer. Then after a night’s sleep, when he awoke early the next morning, he felt his nose the very first thing. It was still as short as ever. Whereupon, for the first time in many years, the Naigu experienced the same sense of relief he had enjoyed when he had finished heaping up merit for himself by copying out the Hoke Sutra.