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 Kyoto 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 bathroom, 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 Kyoto 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
