Like Gulliver, the intrepid explorer depicted in Samuel Butler’s novella Erewhon visits an odd country whose image, inverted as its name, is evidently that of the Western world. Throughout his travels, the adventurer converses with the eccentric scholars of Erewhon who devote themselves to singular enterprises, such as the formation of the ‘Society for the Suppression of Useless Knowledge’ (Butler 1985). If somebody were to suppress useless knowledge in this day and age, there could be a substantial number of victims. Fortunately, no one finds it necessary to question the raison d’être of institutionally established knowledge, provided that sufficient funds are available to ensure its survival. The question of usefulness is only raised where marginal knowledge is concerned. The fact that we question whether the history of archaeology is useful or not testifies to its marginality. For it is marginal, despite belonging to the history of science, a domain in which all disciplines should theoretically inspire historians’ interest to the same extent. This, however, is not the case. Historians seem to prefer studying either sciences considered as the greatest conquests of Western rationality (such as modern physics, Darwinism, molecular genetics, etc.) or theories supposed to be excessively irrational (such as Renaissance medicine, Stalinist genetics, Nazi biology, astrology, etc.). It is commonly believed that archaeology does not belong to either of these categories. The history of archaeology is as marginal to archaeologists as it is to historians. This is particularly apparent in France, where most archaeologists would not hesitate to respond in the negative to the question of whether disciplinary history matters to current scientific practices. Since the nineteenth century, certain French archaeologists and prehistorians have indeed written on the history of their discipline, but this activity was a task usually reserved for emeritus scholars who took it up in a somewhat nonchalant manner, as if to crown their archaeological œuvre, and probably motivated by the same reasons which prompt certain people, at the same point in their lives, to write their memoirs. There are some notable exceptions, of which are the works of Alain Schnapp, particularly his monumental The Discovery of the Past (Schnapp 1996).