Abstract
Barthes is right in that he tells us that there is an onomastics of the Tour. But in the time since Barthes, in a manner the semiotician may not have envisaged, that onomastics has descended from the heights of myth and epic having the status of Greek gods. They have descended from being these lofty signs of the valor of the ordeal, of beings signs of old European ways and ethnicity – Brankart le Franc, Bobet le Francien, Robic le Celte, Ruiz l’Ibere, Darrigade le Gascon; to being patronymics of the biopolitical, of homo sacer and the spectacle that sustains Empire.
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