But a tree as expressed by Minou Drouet is no longer quite a tree, it is a tree which is decorated, adapted to a certain type of consumption, laden with literary self-indulgence, revolt, images, in short with a type of social usage which is added to pure matter.

Every object in the world can pass from a closed, silent existence to an oral state, open to appropriation by society, for there is no law, whether natural or not, which forbids talking about things. Everything, then, can be a myth? Yes, I believe this, for the universe is infinitely fertile in suggestions.

Myth is not defined by the object of its message, but by the way in which it utters this message: there are formal limits to myth, there are no ‘substantial’ ones. It can be seen that to purport to discriminate among mythical objects according to their substance would be entirely illusory: since myth is a type of speech, everything can be a myth provided it is conveyed by a discourse. Later, we shall have to assign to this form historical limits, conditions of use, and reintroduce society into it: we must nevertheless first describe it as a form. This allows one to perceive that myth cannot possibly be an object, a concept, or an idea it is a mode of signification, a form. But what must be firmly established at the start is that myth is a system of communication, that it is a message. Of course, it is not any type: language needs special conditions in order to become myth: we shall see them in a minute.

Barthes mythologies 1957