THIS GIRL, this Susan Reed, was an orphan. She lived with a family named Burchett, that had some more children, two or three more. Some said that Susan was a niece or a cousin or something; others cast the usual aspersions on the character of Burchett and even of Mrs. Burchett: you know.
Women mostly, these were.
She was about five when Hawkshaw first came to town.
It was his first summer behind that chair in Maxey’s barber shop that Mrs Burchett brought Susan in for the first time.
Maxey told me about how him and the other barbers watched Mrs Burchett trying for three days to get Susan (she was a thin little girl then, with big scared eyes and this straight, soft hair not blonde and not brunette) into the shop. And Maxey told how at last it was Hawkshaw that went out into the street and worked with the girl for about fifteen minutes until he got her into the shop and into his chair: him that hadn’t never said more than Yes or No to any man or woman in the town that anybody ever saw. “Be durn if it didn’t look like Hawkshaw had been waiting for her to come along,” Maxey told me.
That was her first haircut. Hawkshaw gave it to her, and her sitting there under the cloth like a little scared rabbit.
But six months after that she was coming to the shop by herself and letting Hawkshaw cut her hair, still looking like a little old rabbit, with her scared face and those big eyes and that hair without any special name showing above the cloth. If Hawkshaw was busy, Maxey said she would come in and sit on the waiting bench close to his chair with her legs sticking straight out in front of her until Hawkshaw got done. Maxey says they considered her Hawkshaw’s client the same as if she had been a Saturday night shaving customer. He says that one time the other barber, Matt Fox, offered to wait on her, Hawkshaw being busy, and that Hawkshaw looked up like a flash. “I’ll be done in a minute,” he says. “I’ll tend to her.” Maxey told me that Hawkshaw had been working for him for almost a year then, but that was the first time he ever heard him speak positive about anything.
That fall the girl started to school. She would pass the barber shop each morning and afternoon. She was still shy, walking fast like little girls do, with that yellow-brown head of hers passing the window level and fast like she was on skates. She was always by herself at first, but pretty soon her head would be one of a clump of other heads, all talking, not looking toward the window at all, and Hawkshaw standing there in the window, looking out. Maxey said him and Matt would not have to look at the clock at all to tell when five minutes to eight and to three o’clock came, because they could tell by Hawkshaw. It was like he would kind of drift up to the window without watching himself do it, and be looking out about the time for the school children to begin to pass. When she would come to the shop for a haircut, Hawkshaw would give her two or three of those peppermints where he would give the other children just one, Maxey told me.
No; it was Matt Fox, the other barber, told me that. He was the one who told me about the doll Hawkshaw gave her on Christmas. I don’t know how he found it out. Hawkshaw never told him. But he knew some way; he knew more about Hawkshaw than Maxey did. He was a married man himself, Matt was. A kind of fat, flabby fellow, with a pasty face and eyes that looked tired or sad something. A funny fellow, and almost as good a barber as Hawkshaw. He never talked much either, and I don’t know how he could have known so much about Hawkshaw when a talking man couldn’t get much out of him. I guess maybe a talking man hasn’t got the time to ever learn much about anything except words.
Anyway, Matt told me about how Hawkshaw gave her a present every Christmas, even after she got to be a big girl. Continue reading “Read William Faulkner’s short story “Hair””
From James Frazer’s The Golden Bough:
8. Disposal of Cut Hair and Nails
But even when the hair and nails have been safely cut, there remains the difficulty of disposing of them, for their owner believes himself liable to suffer from any harm that may befall them. The notion that a man may be bewitched by means of the clippings of his hair, the parings of his nails, or any other severed portion of his person is almost world-wide, and attested by evidence too ample, too familiar, and too tedious in its uniformity to be here analysed at length. The general idea on which the superstition rests is that of the sympathetic connexion supposed to persist between a person and everything that has once been part of his body or in any way closely related to him. A very few examples must suffice. They belong to that branch of sympathetic magic which may be called contagious. Dread of sorcery, we are told, formed one of the most salient characteristics of the Marquesan islanders in the old days. The sorcerer took some of the hair, spittle, or other bodily refuse of the man he wished to injure, wrapped it up in a leaf, and placed the packet in a bag woven of threads or fibres, which were knotted in an intricate way. The whole was then buried with certain rites, and thereupon the victim wasted away of a languishing sickness which lasted twenty days. His life, however, might be saved by discovering and digging up the buried hair, spittle, or what not; for as soon as this was done the power of the charm ceased. A Maori sorcerer intent on bewitching somebody sought to get a tress of his victim’s hair, the parings of his nails, some of his spittle, or a shred of his garment. Having obtained the object, whatever it was, he chanted certain spells and curses over it in a falsetto voice and buried it in the ground. As the thing decayed, the person to whom it had belonged was supposed to waste away. When an Australian blackfellow wishes to get rid of his wife, he cuts off a lock of her hair in her sleep, ties it to his spear-thrower, and goes with it to a neighbouring tribe, where he gives it to a friend. His friend sticks the spear-thrower up every night before the camp fire, and when it falls down it is a sign that the wife is dead. The way in which the charm operates was explained to Dr. Howitt by a Wirajuri man. “You see,” he said, “when blackfellow doctor gets hold of something belonging to a man and roasts it with things, and sings over it, the fire catches hold of the smell of the man, and that settles the poor fellow.” The Huzuls of the Carpathians imagine that if mice get a person’s shorn hair and make a nest of it, the person will suffer from headache or even become idiotic. Similarly in Germany it is a common notion that if birds find a person’s cut hair, and build their nests with it, the person will suffer from headache; sometimes it is thought that he will have an eruption on the head. The same superstition prevails, or used to prevail, in West Sussex. Again it is thought that cut or combed-out hair may disturb the weather by producing rain and hail, thunder and lightning. We have seen that in New Zealand a spell was uttered at hair-cutting to avert thunder and lightning. In the Tyrol, witches are supposed to use cut or combed-out hair to make hailstones or thunderstorms with. Thlinkeet Indians have been known to attribute stormy weather to the rash act of a girl who had combed her hair outside of the house. The Romans seem to have held similar views, for it was a maxim with them that no one on shipboard should cut his hair or nails except in a storm, that is, when the mischief was already done. In the Highlands of Scotland it is said that no sister should comb her hair at night if she have a brother at sea. In West Africa, when the Mani of Chitombe or Jumba died, the people used to run in crowds to the corpse and tear out his hair, teeth, and nails, which they kept as a rain-charm, believing that otherwise no rain would fall. The Makoko of the Anzikos begged the missionaries to give him half their beards as a rain-charm. If cut hair and nails remain in sympathetic connexion with the person from whose body they have been severed, it is clear that they can be used as hostages for his good behaviour by any one who may chance to possess them; for on the principles of contagious magic he has only to injure the hair or nails in order to hurt simultaneously their original owner. Hence when the Nandi have taken a prisoner they shave his head and keep the shorn hair as a surety that he will not attempt to escape; but when the captive is ransomed, they return his shorn hair with him to his own people. To preserve the cut hair and nails from injury and from the dangerous uses to which they may be put by sorcerers, it is necessary to deposit them in some safe place. The shorn locks of a Maori chief were gathered with much care and placed in an adjoining cemetery. The Tahitians buried the cuttings of their hair at the temples. In the streets of Soku a modern traveller observed cairns of large stones piled against walls with tufts of human hair inserted in the crevices. On asking the meaning of this, he was told that when any native of the place polled his hair he carefully gathered up the clippings and deposited them in one of these cairns, all of which were sacred to the fetish and therefore inviolable. These cairns of sacred stones, he further learned, were simply a precaution against witchcraft, for if a man were not thus careful in disposing of his hair, some of it might fall into the hands of his enemies, who would, by means of it, be able to cast spells over him and so compass his destruction. When the top-knot of a Siamese child has been cut with great ceremony, the short hairs are put into a little vessel made of plantain leaves and set adrift on the nearest river or canal. As they float away, all that was wrong or harmful in the child’s disposition is believed to depart with them. The long hairs are kept till the child makes a pilgrimage to the holy Footprint of Buddha on the sacred hill at Prabat. They are then presented to the priests, who are supposed to make them into brushes with which they sweep the Footprint; but in fact so much hair is thus offered every year that the priests cannot use it all, so they quietly burn the superfluity as soon as the pilgrims’ backs are turned. The cut hair and nails of the Flamen Dialis were buried under a lucky tree. The shorn tresses of the Vestal Virgins were hung on an ancient lotus-tree. Often the clipped hair and nails are stowed away in any secret place, not necessarily in a temple or cemetery or at a tree, as in the cases already mentioned. Thus in Swabia you are recommended to deposit your clipped hair in some spot where neither sun nor moon can shine on it, for example in the earth or under a stone. In Danzig it is buried in a bag under the threshold. In Ugi, one of the Solomon Islands, men bury their hair lest it should fall into the hands of an enemy, who would make magic with it and so bring sickness or calamity on them. The same fear seems to be general in Melanesia, and has led to a regular practice of hiding cut hair and nails. The same practice prevails among many tribes of South Africa, from a fear lest wizards should get hold of the severed particles and work evil with them. The Caffres carry still further this dread of allowing any portion of themselves to fall into the hands of an enemy; for not only do they bury their cut hair and nails in a secret spot, but when one of them cleans the head of another he preserves the vermin which he catches, “carefully delivering them to the person to whom they originally appertained, supposing, according to their theory, that as they derived their support from the blood of the man from whom they were taken, should they be killed by another, the blood of his neighbour would be in his possession, thus placing in his hands the power of some superhuman influence.” Sometimes the severed hair and nails are preserved, not to prevent them from falling into the hands of a magician, but that the owner may have them at the resurrection of the body, to which some races look forward. Thus the Incas of Peru “took extreme care to preserve the nail-parings and the hairs that were shorn off or torn out with a comb; placing them in holes or niches in the walls; and if they fell out, any other Indian that saw them picked them up and put them in their places again. I very often asked different Indians, at various times, why they did this, in order to see what they would say, and they all replied in the same words saying, ‘Know that all persons who are born must return to life’ (they have no word to express resurrection), ‘and the souls must rise out of their tombs with all that belonged to their bodies. We, therefore, in order that we may not have to search for our hair and nails at a time when there will be much hurry and confusion, place them in one place, that they may be brought together more conveniently, and, whenever it is possible, we are also careful to spit in one place.’” Similarly the Turks never throw away the parings of their nails, but carefully stow them in cracks of the walls or of the boards, in the belief that they will be needed at the resurrection. The Armenians do not throw away their cut hair and nails and extracted teeth, but hide them in places that are esteemed holy, such as a crack in the church wall, a pillar of the house, or a hollow tree. They think that all these severed portions of themselves will be wanted at the resurrection, and that he who has not stowed them away in a safe place will have to hunt about for them on the great day. In the village of Drumconrath in Ireland there used to be some old women who, having ascertained from Scripture that the hairs of their heads were all numbered by the Almighty, expected to have to account for them at the day of judgment. In order to be able to do so they stuffed the severed hair away in the thatch of their cottages. Some people burn their loose hair to save it from falling into the hands of sorcerers. This is done by the Patagonians and some of the Victorian tribes. In the Upper Vosges they say that you should never leave the clippings of your hair and nails lying about, but burn them to hinder the sorcerers from using them against you. For the same reason Italian women either burn their loose hairs or throw them into a place where no one is likely to look for them. The almost universal dread of witchcraft induces the West African negroes, the Makololo of South Africa, and the Tahitians to burn or bury their shorn hair. In the Tyrol many people burn their hair lest the witches should use it to raise thunderstorms; others burn or bury it to prevent the birds from lining their nests with it, which would cause the heads from which the hair came to ache. This destruction of the hair and nails plainly involves an inconsistency of thought. The object of the destruction is avowedly to prevent these severed portions of the body from being used by sorcerers. But the possibility of their being so used depends upon the supposed sympathetic connexion between them and the man from whom they were severed. And if this sympathetic connexion still exists, clearly these severed portions cannot be destroyed without injury to the man.