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38 pages 1 hour read

William S. Burroughs

Naked Lunch

Fiction | Novel | Adult | Published in 1959

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Symbols & Motifs

Insects and Insectoid Creatures

When Lee awakes, “back from the dead” (195), at the novel’s end, after almost dying from an overdose, he describes a “white flash” and “mangled insect screams” (195). In this way, he repeats a motif that occurs throughout Naked Lunch—namely, the attribution of an insect or insectoid quality to a human being. For example, a group of hipsters have “faces blank with an insect’s unseeing calm” (89). Lee often refers to “Black insect lusts” (187). More disturbingly, human pain ostensibly becomes “insect pain.” When a group of children tie a brain-dead heroin user to a post and light a fire between his thighs, Lee says that “his flesh jerks in the fire with insect agony” (22). The insectoid quality of his pain thus symbolizes the user ceasing to be fully human.

This idea repeats when Schafer’s lobotomized test subject turns into “a monster black centipede” (87). Further, as evident when the audience declares the centipede non-human, drug use cuts off from other humans. Not only do users lose a sense of their own humanity and the ability to communicate with others, but others no longer understand them. Their existence, their desires, and their pain, though real, are seen as instinctive or mechanical reactions to stimuli, as in the “jerking” of the tied-up user’s flesh. This is also evident in Benway’s “demonstration” to Lee of one of his subjects who has irreversible neural damage. He says, “They still have reflexes” (28) before holding a bar of chocolate in front of the man, whereupon “[t]he man sniffs. His jaws begin to work. He makes snatching motions with his hands. Saliva drips from his mouth” (28). His being, like that of an insect, while still technically alive, consists merely of automated biological responses. Passing out of the category of human, he’s no longer capable of eliciting either our understanding or our sympathy.

Mouths and Addiction

In certain respects, the mouth is the seat of what makes us human. Not only is it the instrument of language, but it helps convey the subtlety and range of emotions and feelings—such as longing, comprehension, and laughter—that distinguish us as a species. However, in Naked Lunch, the mouth takes on a quite different function. From the start, we learn about “Willy the Disk” (7), who has a “round disk mouth lined with sensitive erectile black hairs” (7). The mouth here transforms from a medium of communication and empathy to a means of tracking—and catching—other humans. So too is the image and role of the mouth subverted for the user. In the Philadelphia prison, Lee describes how a woman “gouged a great hole in her leg which seemed to hang open like an obscene festering mouth waiting for unspeakable congress with the dropper” (10). Likewise, Lee relates how a vein into which he wants to push a needle “stays open like a red festering mouth, swollen and obscene” (55).

As such, the mouth loses its distinctively human and elevated quality. Instead, it becomes a metaphor for desire and emptiness. It symbolizes for the user both the painful insatiability of desire and the destruction wrought by attempts at satiation. The vein and the leg are perpetually open; the very effort to plunge the needle “out of sight into the gaping wound” (10) keeps them that way. This is the cycle of addition. Attempts at satiation create further need. Meanwhile, the mouth grows ever more “obscene” and disfigured—and is increasingly unable to fulfil any human or humane function.

Baboons

On one level, monkeys and baboons represent a force of subversive, comic energy in Naked Lunch. They create mayhem and disrupt ordinary or staid boundaries of propriety and hierarchy. This is most clear when A.J. is “leading a purple-assed baboon on a gold chain” (129) into a bar. When he tries to tie the baboon to a stake, the animal runs amok, climbing on tables, swinging from chandeliers, and defecating everywhere. Thus, the baboon subverts the hierarchy of insiders and outsiders—and blows open conventional ideas of decorum.

However, baboons at times symbolize something more problematic, as evident in the role a baboon plays in Benway’s dismissal from the medical profession. After a fight starts with another doctor during surgery, Benway states, “My baboon assistant leaped on the patient and tore him to pieces. Baboons always attack the weakest party in an altercation” (26). The lecturer relates something similar when trying to evade the attacking students. He says, “If a weaker baboon be attacked by a stronger baboon, the weaker baboon will either (a) present […] for passive intercourse or (b) […] lead an attack on an even weaker baboon if he can find one” (73). Thus, baboons here symbolize raw, animal power. They represent a grim, continuing truth behind the facade of human civility and morality—namely, the domination and abuse of the weak by the powerful—and the inherent violence that lurks behind human social structures and nature.

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By William S. Burroughs