Translation Projects

Terjemahan Baudelaire

Why I Call It Bunga-Bunga Iblis

In the Encyclopedia of World Literature, Anton Kurnia calls Les Fleurs du Mal as “Bunga bunga Kejahatan” in Indonesian, a choice that most likely follows the English title Flowers of Evil. Other Indonesian versions circulate as “Bebunga yang Jahat,” “Bunga bunga Jahat,” or “Bunga bunga Durjana.”

For me, the problem begins with the word mal itself. In French, mal can indeed be translated as evil in English, since evil broadly points to immorality and wrongdoing, whether physical or inward. But once evil becomes kejahatan in Indonesian, as defined by Indonesia Dictionary (KBBI) as criminal acts, bad traits, or punishable offenses, or becomes jahat or durjana, the core meaning starts to blur. But, the lifeblood of Baudelaire’s poems in Les Fleurs du Mal is not crime in the sociological sense, acts that harm society. It is spiritual unease. Inner corruption. Metaphysical revolt.

That is why I translate Les Fleurs du Mal as Bunga-Bunga Iblis. In KBBI, iblis is a spiritual being whose task is to lead humans astray from divine guidance. Baudelaire himself openly admits that the Devil became the spirit that moved him.

Take the opening poem Au Lecteur
“C’est le Diable qui tient les fils qui nous remuent!”
“It is the Devil who holds the strings and makes us move!”
If we look closely at this poem and many others, words like Diable, Satan, and their variants are consistently capitalized. This is not accidental. It signals personification. The Devil is not an abstract moral category but a concrete force, a character, a presence. Diabolical traits become a lexical field that runs through almost every poem. Through dark forces and black beauty, the poet finds his inspiration. So when I choose The Flowers of the Devil as the Indonesian title, this is not a purely subjective whim. It is a reading rooted in the text itself.

My Translation Method

Alongside the original French Les Fleurs du Mal, I read and collect English translations of Flowers of Evil. Two important references for me are Roy Campbell, the South African poet and translator, and William F. Anggeler, a scholar and lecturer at the University of California Santa Barbara who wrote extensively on Baudelaire.

Campbell’s method leans toward free adaptation. He prioritizes lyrical beauty and poetic effect, often drifting away from the source text, though he usually preserves the general meaning. Anggeler, by contrast, is far more precise and faithful to the original. His version is clearer and less distorted, but aesthetically the rhythm and rhyme are often left unpolished, which may make it less appealing to lovers of lyrical poetry.

If I were translating Baudelaire through a second language, Anggeler would be my obvious reference. But I translate directly from French. That leaves me with a decision. Should I follow Campbell’s aesthetic freedom or Anggeler’s textual loyalty?

Translation theory often claims that adaptation and free translation are the best methods for poetry. Campbell himself once quipped that a faithful translation is like a devoted wife who lacks charm. I respect the theory, and I believe Campbell was serious. But I refuse to adopt free adaptation as an absolute rule. Baudelaire’s voice is too distinct, too historically charged, to be casually reshaped.

For me, fidelity does not have to mean dryness. A faithful translation does not need to be stripped of rhyme, alliteration, or assonance if we know how to combine methods intelligently. Life is not a binary system with only two options. Most serious translators blend techniques. I also happen to believe that a faithful wife can be attractive, even stunning, if you know which salon suits her hair, which tailor understands her body, which care brings out her skin’s glow. It takes effort, yes, but that is the point. With the right craft, loyalty and beauty can inhabit the same body.

Working from that principle, I translate the poems of Les Fleurs du Mal with one goal in mind. Faithful, yet beautiful.

My translations are not free style. That is a conscious choice. A masterpiece should not be tampered with. Baudelaire’s work shaped entire literary movements, aestheticism, dandysme, decadent literature, symbolism, and went on to inspire surrealism and contemporary poetry. Faced with a work like that, the translator’s task is not to reinvent the monument, but to let it speak, clearly, seductively, and with its dark soul intact.

In the end, translating Les Fleurs du Mal is not about transferring words from one language to another. It is about listening to the dark whisper that moves beneath the lines, and finding a living voice for it in a new tongue. This book is born from the belief that great poetry is never tame, and that an honest translation is never neutral. It must be daring, faithful, and still capable of seduction.

If you are curious to see how these flowers bloom in Indonesian, carrying a beauty that is both intoxicating and poisonous, the answer waits inside these pages. There, Baudelaire speaks again in our language, his voice still dark, still unsettling, and still impossible to redeem.

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