Bataille, Georges. “The Language of Flowers.” Visons of Excess: Selected Writings, 1927-1939.
Translated by Allan Stoekl with Carl R. Lovitt and Donald M. Leslie, Jr. University of Minnesota, 1985.
It is vain to consider, in the appearance of things, only the intelligible signs that allow the various elements to be distinguished from each other. What strikes human eyes determines not only the knowledge of the relations between various objects, but also a given decisive and inexplicable state of mind. Thus the sight of a flower reveals, it is true, the presence of this well-defined part of a plant, but it is impossible to stop at this superficial observation; in fact the sight of this flower provokes in the mind much more significant reactions, because the flower expresses an obscure vegetal resolution. What the configuration and color of the corona reveal, what the dirty traces of pollen or the freshness of the pistil betray doubtless cannot be adequately expressed by language; it is, however, useless to ignore (as is generally done) this inexpressible real presence and to reject as puerile absurdities certain attempts at symbolic interpretation.
That most of the juxtapositions of the language of flowers would have a fortuitous and superficial character could be foreseen even before consulting the traditional list. If the dandelion conveys expansion, the narcissus egoism, and the wormwood flower bitterness, one can all too easily see why. At stake here is clearly not the divination of the secret meaning of flowers, and one can easily make out the well-known property or adequate legend. One would look in vain, moreover, for parallels that strikingly convey a hidden understanding of the things here in question. It matters little, in fact, that the columbine is the emblem of sadness, the snapdragon the emblem of desire, the waterlilly the emblem of indifference… It seems opportune to recognize that such approximations can be renewed at will, and it suffices to assign a primordial importance to much simpler interpretations, such as those that link the rose or the spurge to love. Not that, doubtless, these two flowers alone can designate human love–even if there is a more exact correspondence (as when one has the spurge say: "it is you who have awakened my love," so troubling when conveyed by such a shady flower), it is to flowers in general, and not to any specific flower, that one is tempted o attribute the strange privilege of revealing the presence of love.
But this interpretation seems unsurprising: in fact love can be posited from the outset as the natural function of the flower. Thus the symbolic quality would be due, even here, to a distinct property and not to an appearance that mysteriously strikes the human sensibility. Therefore it would only have a purely subjective value. Men have linked the brilliance of flowers to their amorous emotions because on either side, it is a question of phenomena that precede fertilization. The role given to symbols in psychoanalytic interpretations, moreover, would corroborate an explanation of this type. In fact it is almost always an accidental parallel that accounts for the origin of substitutions in dreams. Among other things, the value given to pointed or hollowed-out objects is fairly well known.
In this way, one quickly dismisses the opinion that external forms, whether seductive or horrible, reveal certain crucial resolutions in all phenomena, which human resolutions would only amplify. Thus there would be good reason to renounce immediately the possibility of replacing the word with the appearance as an element of philisophical analysis. It would be easy to show that only the word allows one to consider the characteristics of things that determine a relative situation, in other words the properties that permit an external action. Nevertheless, the appearance would introduce the decisive values of things . . .
It appears at first that the symbolic meaning of flower is not necessarily derived from their function. It is evident, in fact, that if one expresses love with the aid of a flower, it is the corolla, rather than the useful organs, that becomes the sign of desire.
But here a specious objection could be raised against interpretation through the objective value of appearance. In fact the substitution of juxtaposed elements for essential elements is consistent with all that we spontaneously know about the emotions that motivate us, since the object of human love is never an organ, but the person who has the organ. Thus the attribution of the corolla to love can easily be explained: if the sign of love is displaced from the pistil and stamens to the surrounding petals, it is because the human mind is accustomed to making such a displacement with regard to people. But even though there is an undeniable parallelism in the two substitutions, it would be necessary to attribute to some puerile Providence a singular desire to satisfy people’s manias: how in fact can one explain how these garish elements, automatically substituted for the essential organs of the flower, develop in such a brilliant way?
It would obviously be simpler to recognize the aphrodisiac properties of flowers, such as odor and appearance, which have aroused men’s and women’s amorous feelings over the centuries. Something is explosively propagated in nature, ini the springtime, in the same way that bursts of laughter are propagated, step by step, each one intensifying the next. Many things can be altered in human societies, but nothing will prevail against the natural truth that a beautiful woman or a red rose signifies love.
An equally inexplicable and equally immutable reaction gives the girl and the rose a very different value: that of ideal beauty. There are, in fact, a multitude of beautiful flowers, since the beauty of flowers is even less rare than the beauty of girls, and characteristic of this organ of the plant. It is surely impossible to use an abstract formula to account for the elements that can give the flower this quality. It is interesting to observe, however, that if one says that flowers are beautiful, it is because they seem to conform to what must be, in other words they represent, as flowers, the human ideal.
At least at first glance, and in general: in fact, most flowers are badly developed and are barely distinguishable from foliage; some of them are even unpleasant, if not hideous. Moreover, even the most beautiful flowers are spoiled in their centers by hairy sexual organs. Thus the interior of a rose does not at all correspond to its exterior beauty; if one tears off all the corolla’s petals, all that remains is a rather sordid tuft. Other flowers, it is true, present very well-developed and undeniably elegant stamens, but appealing again to common sense, it becomes clear on close examination that this elegance is rather satanic: thus certain kinds of fat orchids, plants so shady that one is tempted to attribute to them the most troubling of human perversions. But even more than by the filth of its organs, the flower is betrayed by the fragility of its corolla: thus, far from answering the demands of human ideas, it is the sign of their failure. In fact after a very short period of glory the marvelous corolla rots indecently in the sun, thus becoming, for the plant, a garish withering. Risen from the stench of the manure pile–even though it seemed for a moment to have escaped it in a flight of angelic and lyrical purity — the flower seems to relapse abruptly into its original squalor: the most ideal is rapidly reduced to a wisp of aerial manure. For flowers do not age honestly like leaves, which lose nothing of their beauty even after they have died; flowers wither like old and overly made-up dowagers, and they die ridiculously on stems that seemed to carry them to the clouds.
It is impossible to exaggerate the tragicomic oppositions indicated in the course of this death drama, endlessly played out between earth and sky, and it is evident that one can only paraphrase this laughable duel by introducing, not as a sentence, but more precisely as an ink stain, this nauseating banality: love smells like death. It seems, in fact, that desire has nothing to do with ideal beauty, or, more precisely, that it only arises in order to stain and wither the beauty that for many sad and well-ordered personalities is only a limit, a categorical imperative. The most admirable flower would not be represented, following the verbiage of the old poets, as the faded expression of an angelic ideal, but, on the contrary, as a filthy and glaring sacrilege.
There is good reason to insist upon the exception represented, in this respect, by the flower on the plant. In fact if one continues to apply the method of interpretation introduced here, on the whole the external part of the plant is endowed with an unambiguous meaning. The appearance of leafy stems generally gives the impression of of strength and dignity. Without a doubt the insane contortions of tendrils and the unusual lacerations of foliage bear witness to the fact that all is not uniformly correct in the impeccable erection of plants. But nothing contributes more strongly to the peace in one’s heart and to the lifting of one’s spirits, as well as to one’s loftier notions of justice and rectitude, than the spectacle of fields and forests, along with the tiniest parts of the plant, which sometimes manifest a veritable architectural order, contributing to the general impression of correctness. No crack, it seems — on could stupidly say no quack — conspicuously troubles the decisive harmony of vegetal nature. Flowers themselves, lost in this immense movement of sky to earth, are reduced to an episodic role, to a diversion, moreover, that is apparently misunderstood: they can only contribute, by breaking the monotony, to the inevitable seductiveness produced by the general thrust from low to high. And in order to destroy this favorable impression, nothing less is necessary than the impossible and fantastic vision of roots swarming under the surface of the soil, nauseating and naked like vermin.
Besides, it would seem impossible to eliminate an opposition as flagrant as the one that differentiates stem from root. One legend in particular demonstrates the morbid interest, which has always been more or less pronounced, in the parts that shove themselves into the earth. The obscenity of the mandrake root is undoubtedly fortuitous, like the majority of specific symbolic interpretations, but it is no coincidence that this type of emphasis, to which the mandrake root owes a legendary satanism, is based on an obviously ignoble form. The symbolic values of the carrot and the turnip are also fairly well known.
It was more difficult to show that the same opposition appeared in an isolated part of the plant, the flower, where it takes on an exceptionally dramatic meaning.
There can be no doubt: the substitution of natural forms for the abstraction currently used by philosophers will seem not only strange but absurd. It is probably fairly unimportant that philosophers themselves have often had recourse, though with repugnance, to terms that derive their value from the production of these forms in nature, as when we speak of baseness. No blindness interferes with defending the prerogatives of abstraction. This substitution, moreover, threatens to carry one too far: it would result, in the first place, in a feeling of freedom, the free availability of oneself in every sense, which is absolutely unbearable for the most part, and the troubling contempt for all that is still — thanks to miserable evasions — elevated, noble, sacred . . . Don’t all these beautiful things run the risk of being reduced to a strange mise en scÃ¨ne destined to make sacrilege more impure? And the disconcerting gesture of the Marquis de Sade, locked up with madmen, who had the most beautiful roses brought to him only to pluck off their petals and toss them into a ditch filled with liquid manure — in these circumstances, doesn’t it have an overwhelming impact?