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Politics of Obedience

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At this point, La Boétie inserts his one and only reference to<br />

contemporary France. It is on its face extremely damaging, for<br />

he asserts that "our own leaders have employed in France certain<br />

similar [quasidivine] devices, such as toads, fleurs-de-lys, sacred<br />

vessels, and standards with flames <strong>of</strong> gold [oriflammes]." 39 He<br />

quickly adds that in this case he does not "wish, for my part, to<br />

be incredulous," for French kings "have always been so generous<br />

in times <strong>of</strong> peace and so valiant in time <strong>of</strong> war, that from birth<br />

they seem not to have been created by nature like many others,<br />

but even before birth to have been designated by Almighty God<br />

for the government and preservation <strong>of</strong> this kingdom." 40 In the<br />

light <strong>of</strong> the context <strong>of</strong> the work, it is impossible not to believe<br />

that the intent <strong>of</strong> this passage is satirical, and this interpretation is<br />

particularly confirmed by the passage immediately following,<br />

which asserts that "even if this were not so," he would not<br />

question the truth <strong>of</strong> these French traditions, because they have<br />

provided such a fine field for the flowering <strong>of</strong> French poetry.<br />

"Certainly I should be presumptuous," he concludes, surely<br />

ironically, "if I tried to cast slurs on our records and thus invade<br />

the realm <strong>of</strong> our poets." 41<br />

Specious ideology, mystery, circuses; in addition to these<br />

purely propagandistic devices, another device is used by rulers to<br />

gain the consent <strong>of</strong> their subjects: purchase by material benefits,<br />

bread as well as circuses. The distribution <strong>of</strong> this largesse to the<br />

people is also a method, and a particularly cunning one, <strong>of</strong><br />

duping them into believing that they benefit from tyrannical rule.<br />

39 p. 74.<br />

40 Ibid.<br />

41 pp. 74-75. Bonnefon seizes the occasion to claim his subject as, deep down and in spite<br />

<strong>of</strong> his radical deviations, a good conservative Frenchman at heart: "It was not the<br />

intention <strong>of</strong> the young man to attack the established order. He formally excepts the king<br />

<strong>of</strong> France from his argument, and in terms which are stamped by deference and respect."<br />

Bonnefon, op. cit., p. xli. See also the critique <strong>of</strong> Bonnefon's misinterpretation by<br />

Mesnard, op. cit., p. 398.<br />

26

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