Constance Brittain Bouchard’s study of historical writing from late antiquity to the so-called high Middle Ages reminds us that forgetting, or selectively remembering, or, as she terms it, “creatively re-remember[ing]” (213) the past is how one fashions a legible and useful present. Accordingly, Bouchard’s study focuses not only on what is remembered and how but also on what is added, suppressed,
... [Show full abstract] transformed, collapsed, or otherwise reconceptualized in the passage from historical events as we are able to reconstruct them today, and those events as represented in the cartularies, chronicles, vitae, and “Gesta” that constitute her primary sources. Medieval writers sought to construct and fix a past that was comprehensible to them; to locate in the past precedents for their habits of thought or action, especially in cases where current practice actually departed from past practice; even, when necessary, to forge the documents “that should have existed” (3). Bouchard’s attention to forgeries illuminates an important aspect of her methodology. Far from constituting worthless or even misleading sources, forgeries help us to understand the social, economic, cultural, and political conditions of the moment of their creation, since they demonstrate precisely what was perceived to be necessary and effective in a given situation. Bouchard concentrates on what her sources can tell us about how medievals used the past to fashion their identity in the present, rather than engaging in a search for historical “truth.”
In her final set of chapters, Bouchard interprets the striking lack of documentary sources from the period of transition between the Merovingian and Carolingian dynasties as evidence of the considerable social and economic upheaval that characterize this time. She then turns to the historical writing of the Merovingian era. With respect to monasticism, for example, Bouchard shows how the patterns of governance and relationships to the sacred fixed in the sixth and seventh centuries were projected backward onto earlier eras, themselves presented post facto as times of monastic order and privilege, rich with local missionary-martyr saints and their relics.