According to the historian of the grimoire, Owen Davies, books of magic spells and incantations circulated widely in 18th-century France. Police reports from the opening years of the century reveal a lively trade in manuscripts and clandestine texts among enterprising Parisians, most of them humble members of society: priests, prostitutes, abortionists, chemists, labourers and tradesmen.(Davies p.96)
France rapidly became the European centre for the production of popular books of magic. In the course of the late 18th and 19th centuries, tens of thousands of illegal cheap editions, part of the so-called Bibliothèque bleue, were distributed throughout the country by colporteurs. The centres of production were in Troyes, Rouen and Paris, places of high literacy where standard French was spoken. (Davies, p.98) The earliest title, the Grand Albert was mainly a compendium of "natural magic", but true grimoires, which included methods for the invocation of demons and spirits, became increasingly available - no doubt in response to a growing demand.
As Owen Davies notes, exact bibliographic details are not easy to trace. It is often not clear in the police reports, which works are being described, or whether they are manuscripts or printed texts. The books in question were in any case usually destroyed. Paradoxically, the cheap ephemeral editions of the Bibliothèque bleue are now quite rare. Even when they do survive, origins remain uncertain, since publishers commonly gave false dates and hid behind fanciful imprints - such as Beringos Fratres of Lyon, whose premises were located "at the sign of Agrippa".
Le Grand Albert
The Grand Albert, the oldest magical staple of the bibliothèque bleue, was a heterogeneous compilation of herbalism, household hints and popular superstition. Principally, it gave instructions for the esoteric use of natural materials - to change the properties of inert or living things; or for divination. The contents covered such subjects as gynaecology, physiognomy, alchemy, medicine, and from 1703 it included an almanac of propitious days.
Although the Grand Albert did not contain spells, curses or incantations, its proliferation still generated concern; in 1709 it was listed by censors as a book to be condemned and confiscated, along with a whole range of religious and pseudo-religious works printed in Rouen. (See Davies, p.98)
The "classic" French version, which includes Les secrets des Femmes, appeared for the first time at the beginning of the 18th century under the title Les Admirables Secrets d’Albert Le Grand. The first edition, of which Bibliothèque nationale possesses a copy, dates from 1703 and is a high quality publication, with five fine engravings. Almost certainly it originated outside France.
There were many subsequent editions, following this same basic format. The earliest examples have the imprint "Cologne chez le dispensateur de secrets" and the later ones "Lyon Beringos Fratres". As time passed, the quality tended to decline - for instance the use of contrasting red type was dropped.
General references
Full text of 1895 edition on Gallica
https://gallica.bnf.fr/ark:/12148/bpt6k5461909r
Wikipedia.fr https://fr.wikipedia.org/wiki/Grand_Albert
Encyclopédie du Paranormal:
http://www.paranormal-encyclopedie.com/wiki/Articles/Grand_Albert_et_Petit_Albert
Bernard Husson, preface to Le Grand et le Petit Albert, modern edition of 2008.
https://books.google.co.uk/books?id=UJCSxQ7x31UC
Bibliography:
1703 edition - Bibliothèque nationale
https://catalogue.bnf.fr/ark:/12148/cb30007578c
List of 18th-century editions on the website La Chouette-noire:
Copies of Le Grand Albert and Le Petit Albert in the Priaulx Library in Guernsey
https://www.priaulxlibrary.co.uk/articles/article/la-magie-naturelle-grimoires
Plates on BIU Santé Médecine, image bank:
http://www.biusante.parisdescartes.fr/histmed/image?05664
http://www.biusante.parisdescartes.fr/histmed/image?05665
Le Petit Albert
The "Little Albert" symbolises the huge cultural impact of the cheap print revolution of the early 18th century. The flood gates of magical knowledge were opened during the so-called Enlightenment and the Petit Albert became a name to conjure with across France and its overseas colonies.
Owen Davies, giving his "top 10 grimoires" in The Guardian in 2009.
https://www.theguardian.com/books/2009/apr/08/history
The Petit Albert, attributed to the entirely fictitious "Albertus Parvus Lucius", combined assorted practical advice and magical knowledge with extracts from Paracelsus and Agrippa. Its most notorious piece of magic featured the "Hand of Glory" which allowed thieves to enter houses at night by stupefying the inhabitants.
It would seem it was the success of the Grand Albert that encouraged the production of this second work. The first examples probably appeared in the late 17th-century. The earliest reference found by Owen Davies is in d'Argenson's report of 1702. The first known French edition was published in 1706 under the imprint of Beringos Fratres. The work rapidly became notorious and successful in the Paris area and then throughout France. (Davies, p.99-100)
General references
Wikipedia.fr: https://fr.wikipedia.org/wiki/Petit_Albert_(grimoire)
Encyclopédie du Paranormal:
http://www.paranormal-encyclopedie.com/wiki/Articles/Grand_Albert_et_Petit_Albert
Bibliography
1752 edition on Google books
https://books.google.co.uk/books?id=M9MfIypxkvAC&printsec=frontcover#v=onepage&q&f=false
1782 text, edited by Joseph H. Paterson, available on Esoteric Archives
http://esotericarchives.com/solomon/petitalb.htm
List of editions from La Chouette-noire:
http://www.chouette-noire.com/Etudes%20grimoire/leseditionspetitalbert.htm
Oeuvres magiques / Philosophie occulte de Henri Corneille Agrippa
A classic of Renaissance magic, the "hidden philosophy" of Agrippa circulated through much of Europe in the 18th century, and is often mentioned in French inventories and police reports. The three initial books concern natural magic, angelic communication and Kaballah. There was also a fourth apocryphal book which contained details of summoning rituals.
French and English translations were available in print by the mid 17th century; the Bibliothèque nationale and several other libraries hold copies of a comparatively well-produced version printed in the Hague in 1727. Multiple cheap Bibliothèque bleue editions appeared in the course of the 19th century.
Bibliography
On Gallica: "La Haye, chez R. Chr.Alberts 1727"
https://gallica.bnf.fr/ark:/12148/bpt6k6315516b
Illustrations from an edition by Simon Bocquel of Lille, c.1830
http://www.chouette-noire.com/bibliogrim.htm
Clavicules de Salomon
Unlike the Grand and Petit Albert the various Solomonic texts represented an underground and esoteric tradition. The Clavicles de Salomon describes a series of elaborate magical rituals intended to harness the powers of spirits and demons for various ends - love, protection, the recover of treasure. Strictly speaking, this is not black magic since the summoning rituals are performed through the power of God. The spirits are compelled using prayers,the names of God and other words of power, as well as talismans, the Pentacles of Solomon. A large number of ritual implements must be carefully prepared:, sword, staff, lancet, arctave or hook, bolline/needle, hazel wand, dagger, knives with white and black handles. The Pentacles must be written on ritually consecrated parchment (or metal plates). The books themselves characteristically formed part of the ritual; magicians might be required to transcribe them by hand, or have them elaborately blessed.
Although a publication date of 1702 is sometimes given for the Grand grimoire, the earliest versions probably appeared in France around 1750. Essentially, however, it was a phenomenon of the early 19th-century Bibliothèque bleue rather than an 18th-century text. According to Owen Davies, the Grand grimoire represents a new stage in the popularisation of the occult, "the first explicitly diabolical mass-market grimoire"(p.101).
The text is largely derived from the Keys of Solomon. There are explicit instructions on how to call up and make a pact with the Devil's prime minister in Hell, Lucifuge Rofocale, who was held to have powers over all the riches and treasures of the world; the "Great Call" of Lucifuge allowed direct communication with Lucifer, Beelzebub and Astaroth. Mere possession of the book came to be seen as an act of pact making; in 1804 the trial took place in Amiens of a man who claimed he could call up the Devil merely by touching the book.The Grand Grimoire was the precursor of a number of similar 19th-century works, notably the famous Dragon rouge. (See Davies, p.101-4)
References
Owen Davies, Grimoires: a history of magic books (O.U.P., 2010)
Chapter 3 "Enlightenment and treasure" is available as a GoogleBooks preview:
https://books.google.co.uk/books?id=fYcY-PgBzMsC&lpg=PP1&pg=PA93#v=onepage&q&f=false
Websites:
Grimoire Encyclopaedia
https://www.grimoire.org/
Joseph H. Paterson, Twilit Grotto - full text of grimoires
http://esotericarchives.com/
La Chouette Noire: grimoires et bibliothèque occulte
http://www.chouette-noire.com/
On the Bibliothèque bleue:
ARTFL - Bibliothèque bleue
https://artflsrv03.uchicago.edu/philologic4/bibbleue/
Full text and page images of 284 Bibliothèque bleue titles from the Médiathèque du Grand Troyes.
Geneviève Deblock, " 'Impressions populaires': La collection de livrets conservée au MuCEM et la diffusion des savoirs par les livres de colportage (XVIIe-XIXe siècles) " -collection of the Musée des Civilisations de l’Europe et de la Méditerranée, Marseilles:
Documents pour l’histoire des techniques, 16(2), 2008.
http://journals.openedition.org/dht/677
Full text of 1895 edition on Gallica
https://gallica.bnf.fr/ark:/12148/bpt6k5461909r
Wikipedia.fr https://fr.wikipedia.org/wiki/Grand_Albert
Encyclopédie du Paranormal:
http://www.paranormal-encyclopedie.com/wiki/Articles/Grand_Albert_et_Petit_Albert
Bernard Husson, preface to Le Grand et le Petit Albert, modern edition of 2008.
https://books.google.co.uk/books?id=UJCSxQ7x31UC
Bibliography:
1703 edition - Bibliothèque nationale
https://catalogue.bnf.fr/ark:/12148/cb30007578c
List of 18th-century editions on the website La Chouette-noire:
Copies of Le Grand Albert and Le Petit Albert in the Priaulx Library in Guernsey
https://www.priaulxlibrary.co.uk/articles/article/la-magie-naturelle-grimoires
Plates on BIU Santé Médecine, image bank:
http://www.biusante.parisdescartes.fr/histmed/image?05664
http://www.biusante.parisdescartes.fr/histmed/image?05665
Article from the Bibliothèque municipale in Lyon: Godefroy and Marcellin Beringen were real Lyon printers of the 16th century, but the 18th-century imprints are fictitious.
http://collections.bm-lyon.fr/e-gryphe/showObject?id=PER00449bfb68b44a47#
http://collections.bm-lyon.fr/e-gryphe/showObject?id=PER00449bfb68b44a47#
Le Petit Albert
The "Little Albert" symbolises the huge cultural impact of the cheap print revolution of the early 18th century. The flood gates of magical knowledge were opened during the so-called Enlightenment and the Petit Albert became a name to conjure with across France and its overseas colonies.
Owen Davies, giving his "top 10 grimoires" in The Guardian in 2009.
https://www.theguardian.com/books/2009/apr/08/history
The Petit Albert, attributed to the entirely fictitious "Albertus Parvus Lucius", combined assorted practical advice and magical knowledge with extracts from Paracelsus and Agrippa. Its most notorious piece of magic featured the "Hand of Glory" which allowed thieves to enter houses at night by stupefying the inhabitants.
It would seem it was the success of the Grand Albert that encouraged the production of this second work. The first examples probably appeared in the late 17th-century. The earliest reference found by Owen Davies is in d'Argenson's report of 1702. The first known French edition was published in 1706 under the imprint of Beringos Fratres. The work rapidly became notorious and successful in the Paris area and then throughout France. (Davies, p.99-100)
General references
Wikipedia.fr: https://fr.wikipedia.org/wiki/Petit_Albert_(grimoire)
Encyclopédie du Paranormal:
http://www.paranormal-encyclopedie.com/wiki/Articles/Grand_Albert_et_Petit_Albert
Bibliography
1752 edition on Google books
https://books.google.co.uk/books?id=M9MfIypxkvAC&printsec=frontcover#v=onepage&q&f=false
1782 text, edited by Joseph H. Paterson, available on Esoteric Archives
http://esotericarchives.com/solomon/petitalb.htm
List of editions from La Chouette-noire:
http://www.chouette-noire.com/Etudes%20grimoire/leseditionspetitalbert.htm
Oeuvres magiques / Philosophie occulte de Henri Corneille Agrippa
A classic of Renaissance magic, the "hidden philosophy" of Agrippa circulated through much of Europe in the 18th century, and is often mentioned in French inventories and police reports. The three initial books concern natural magic, angelic communication and Kaballah. There was also a fourth apocryphal book which contained details of summoning rituals. French and English translations were available in print by the mid 17th century; the Bibliothèque nationale and several other libraries hold copies of a comparatively well-produced version printed in the Hague in 1727. Multiple cheap Bibliothèque bleue editions appeared in the course of the 19th century.
Bibliography
On Gallica: "La Haye, chez R. Chr.Alberts 1727"
https://gallica.bnf.fr/ark:/12148/bpt6k6315516b
Illustrations from an edition by Simon Bocquel of Lille, c.1830
http://www.chouette-noire.com/bibliogrim.htm
Clavicules de Salomon
Unlike the Grand and Petit Albert the various Solomonic texts represented an underground and esoteric tradition. The Clavicles de Salomon describes a series of elaborate magical rituals intended to harness the powers of spirits and demons for various ends - love, protection, the recover of treasure. Strictly speaking, this is not black magic since the summoning rituals are performed through the power of God. The spirits are compelled using prayers,the names of God and other words of power, as well as talismans, the Pentacles of Solomon. A large number of ritual implements must be carefully prepared:, sword, staff, lancet, arctave or hook, bolline/needle, hazel wand, dagger, knives with white and black handles. The Pentacles must be written on ritually consecrated parchment (or metal plates). The books themselves characteristically formed part of the ritual; magicians might be required to transcribe them by hand, or have them elaborately blessed.
18th-century ms. posted on YouTube by L'Oeil de Mercure bookshop in Paris
Variants on the Key of Solomon (Clavicula Salomonis) dates from 15th and 16th century Italy. The first full version in English was edited by S.L. Mathers in 1889. There are various surviving manuscripts. The French ones, originally from Arsenal, are all 18th-century. The text seems to have been a favourite among Parisian sorcerers in early 18th century and features prominently in police reports - quite possibly the Arsenal copies, which belonged to the marquis d'Argenson, found their way into his collection through his grandfather's policing activities (Davies, p.97) Cheap printed editions appeared in France only very late in the century. The earliest known example is a compact version, La véritable magie noire in the Bibliothèque nationale, which has the imprint "Rome 1750" but is thought to date from the 1790s. Solomonic books later featured prominently in the output of Simon Blocquel, a printer specialising in magic works and almanacs who was active in Lille in the first half of the 19th century.
.
References
Elizabeth Butler's classic 1949 account of Solomonic Ritual Magic is available on Internet Archive:
https://archive.org/details/in.ernet.dli.2015.106228/page/n5
Details of manuscripts and early print versions are supplied by Joseph H. Peterson, who has edited various texts:
- Introduction to his edition of The Key of Solomon (Clavicula Salomonis) based on the 1889 text established by Mathers. Available on Twilit Grotto Esoteric Archives.
http://www.esotericarchives.com/solomon/ksol.htm#contents
- Introduction to his edition of La véritable magie noire [included in publisher's preview]
https://www.amazon.co.uk/Black-Magic-v%C3%A9ritable-magie-noire/dp/1542698332
Bibliography
La véritable magie noire "Rome 1750" [c.1790?]
https://gallica.bnf.fr/ark:/12148/bpt6k851196s.image
"Audio version" - watch the pages turn with atmospheric music accompaniment (??!!): https://www.youtube.com/watch?v=gbX4_8HACqI&t=1791s
Illustrations from early 19th-century texts on La Chouette-noire:
La véritable magie noire ou le secret des secrets - " Rome 1750" (Lille: Blocquel, 1830)
http://www.chouette-noire.com/Bibliotheque/grimoires/VMN1750/vmn1750.htm
Les véritables clavicules de Salomon "A Memphis, chez Alibeck l’Egyptien" [Lille: Blocquel, 1830]
http://www.chouette-noire.com/Bibliotheque/grimoires/papillon/Papillon.htm
.
References
Elizabeth Butler's classic 1949 account of Solomonic Ritual Magic is available on Internet Archive:
https://archive.org/details/in.ernet.dli.2015.106228/page/n5
Details of manuscripts and early print versions are supplied by Joseph H. Peterson, who has edited various texts:
- Introduction to his edition of The Key of Solomon (Clavicula Salomonis) based on the 1889 text established by Mathers. Available on Twilit Grotto Esoteric Archives.
http://www.esotericarchives.com/solomon/ksol.htm#contents
- Introduction to his edition of La véritable magie noire [included in publisher's preview]
https://www.amazon.co.uk/Black-Magic-v%C3%A9ritable-magie-noire/dp/1542698332
Bibliography
La véritable magie noire "Rome 1750" [c.1790?]
https://gallica.bnf.fr/ark:/12148/bpt6k851196s.image
"Audio version" - watch the pages turn with atmospheric music accompaniment (??!!): https://www.youtube.com/watch?v=gbX4_8HACqI&t=1791s
Illustrations from early 19th-century texts on La Chouette-noire:
La véritable magie noire ou le secret des secrets - " Rome 1750" (Lille: Blocquel, 1830)
http://www.chouette-noire.com/Bibliotheque/grimoires/VMN1750/vmn1750.htm
Les véritables clavicules de Salomon "A Memphis, chez Alibeck l’Egyptien" [Lille: Blocquel, 1830]
http://www.chouette-noire.com/Bibliotheque/grimoires/papillon/Papillon.htm
Grimoire du Pape Honorius
The Grimoire of Pope Honorius probably dates only from the 17th century. A copy was found in the possession of sorceress La Voisin, during the "Affair of the Poisons" in the 1670s and in the police reports, it is second only to the Clavicles of Solomon. Again, cheap printed editions began to appear only at the very end of century. The publication dates given ("1670" and "1760") are spurious, but at least a few examples can probably be dated to the late 1790s on typographical grounds.
According to Owen Davies the basis of the book's popularity was as a magical aid to treasure-hunting; it provided "pentacles to discover treasures" and elaborate measures to deal with resistance from the spirit world (Davies, p.100). However, even in 19th-century popular versions, this was one of the most frankly diabolical of the texts. It contained a series of hair-raising spirit conjurations, including invocations to the most fearful of demons, Lucifer and Astaroth.
The other disturbing feature of this work was its explicit use of Catholic priestly ritual. According to Joseph H. Peterson, the amalgamation of elements from other grimoires such as the Clavicle of Solomon and Grimorium verum with Catholicism is "completely bizarre". The text is specifically designed to be used by a priest - a panoply of ecclesiastical accoutrements was required and the ceremonial invocation took the form of a Mass. In theory, this was not an obscene parody - the sacred paraphernalia were required for their magical power. The celebrant was required to go through an elaborate process of spiritual preparation involving fasts and prayers - as well as more dubious activities such as the slaughter and mutilation of a black cock. After a month, he was allowed to proceed to the actual invocation. A circle was traced "with charcoal or holy water, sprinkled with the wood of the blessed Cross" and the Conjuration was pronounced; the spirit was constrained to appear by the Eucharist, by the name and power of the members of the Trinity; including the recitation of the "72 names of God".
Since the ceremony involved the use of consecrated wine and part of the host, plus recourse to the oblation prayer, the proceeding were sacrilegious by any reasonable definition. Those who took part in them would have been aware that they ran considerable risk - from the judicial authorities, if not from the Devil himself.
General references
English version ( from A. E. Waite's Book of Ceremonial Magic, 1889)
https://www.grimoire.org/grimoire/grimoire-of-pope-honorius/
Introduction by Joseph H. Peterson (who has produced a modern edition)
http://www.esotericarchives.com/solomon/grimhono.htm
Elizabeth M. Butler, Ritual Magic (1949), p.89-99.
https://archive.org/details/in.ernet.dli.2015.106228/page/n103
Bibliography
There are several 19th-century examples on GoogleBooks
https://books.google.co.uk/books?id=4cY5AAAAcAAJ&printsec=frontcover#v=onepage&q&f=false
Details and illustrations on La Chouette-noire:
http://www.chouette-noire.com/Etudes%20grimoire/Honorius.htm
Enchiridion Leonis Papae
This magic handbook or enchiridion, was ascribed to the 9th-century Pope Leo III. The work originated in Italy; the claim was made that it was first published in 1523 but the earliest known print edition is 1633. Latin editions were available in France by the beginning of the eighteenth century. Several manuscript copies were found in the possession of those arrested in the course of the "Affair of the Poisons" and found their way into the collection of the marquis d'Argenson in the Arsenal. It appeared as part of the Bibliothèque bleue at about the same time as the Grimoire du Pape Honorius, that is in very late 18th / early 19th centuries. (Davies, p.101)
The Enchiridion featured various exorcisms and charms as well as detailed instructions for the construction of amulets and pentacles. The defining content was a series of talismanic protective prayers - hence its appeal to treasure-seekers and those in danger of confronting evil spirits. Some of its overtly diabolical; to counteract impotency, for instance, one had to write appeal to Satan in blood on two pieces of paper; one to be swallowed and the other wore around the neck. (Davies, p.102-4)
See
La Chouette Noire [Bibliothèque.- Different editions - 1660 (c.1840); 1740 (1813) and 1777 (1823)]
http://www.chouette-noire.com
Grand grimoire
The Grimoire of Pope Honorius probably dates only from the 17th century. A copy was found in the possession of sorceress La Voisin, during the "Affair of the Poisons" in the 1670s and in the police reports, it is second only to the Clavicles of Solomon. Again, cheap printed editions began to appear only at the very end of century. The publication dates given ("1670" and "1760") are spurious, but at least a few examples can probably be dated to the late 1790s on typographical grounds.According to Owen Davies the basis of the book's popularity was as a magical aid to treasure-hunting; it provided "pentacles to discover treasures" and elaborate measures to deal with resistance from the spirit world (Davies, p.100). However, even in 19th-century popular versions, this was one of the most frankly diabolical of the texts. It contained a series of hair-raising spirit conjurations, including invocations to the most fearful of demons, Lucifer and Astaroth.
The other disturbing feature of this work was its explicit use of Catholic priestly ritual. According to Joseph H. Peterson, the amalgamation of elements from other grimoires such as the Clavicle of Solomon and Grimorium verum with Catholicism is "completely bizarre". The text is specifically designed to be used by a priest - a panoply of ecclesiastical accoutrements was required and the ceremonial invocation took the form of a Mass. In theory, this was not an obscene parody - the sacred paraphernalia were required for their magical power. The celebrant was required to go through an elaborate process of spiritual preparation involving fasts and prayers - as well as more dubious activities such as the slaughter and mutilation of a black cock. After a month, he was allowed to proceed to the actual invocation. A circle was traced "with charcoal or holy water, sprinkled with the wood of the blessed Cross" and the Conjuration was pronounced; the spirit was constrained to appear by the Eucharist, by the name and power of the members of the Trinity; including the recitation of the "72 names of God".
Since the ceremony involved the use of consecrated wine and part of the host, plus recourse to the oblation prayer, the proceeding were sacrilegious by any reasonable definition. Those who took part in them would have been aware that they ran considerable risk - from the judicial authorities, if not from the Devil himself.
English version ( from A. E. Waite's Book of Ceremonial Magic, 1889)
https://www.grimoire.org/grimoire/grimoire-of-pope-honorius/
Introduction by Joseph H. Peterson (who has produced a modern edition)
http://www.esotericarchives.com/solomon/grimhono.htm
Elizabeth M. Butler, Ritual Magic (1949), p.89-99.
https://archive.org/details/in.ernet.dli.2015.106228/page/n103
Bibliography
There are several 19th-century examples on GoogleBooks
https://books.google.co.uk/books?id=4cY5AAAAcAAJ&printsec=frontcover#v=onepage&q&f=false
Details and illustrations on La Chouette-noire:
http://www.chouette-noire.com/Etudes%20grimoire/Honorius.htm
Enchiridion Leonis Papae
This magic handbook or enchiridion, was ascribed to the 9th-century Pope Leo III. The work originated in Italy; the claim was made that it was first published in 1523 but the earliest known print edition is 1633. Latin editions were available in France by the beginning of the eighteenth century. Several manuscript copies were found in the possession of those arrested in the course of the "Affair of the Poisons" and found their way into the collection of the marquis d'Argenson in the Arsenal. It appeared as part of the Bibliothèque bleue at about the same time as the Grimoire du Pape Honorius, that is in very late 18th / early 19th centuries. (Davies, p.101)
The Enchiridion featured various exorcisms and charms as well as detailed instructions for the construction of amulets and pentacles. The defining content was a series of talismanic protective prayers - hence its appeal to treasure-seekers and those in danger of confronting evil spirits. Some of its overtly diabolical; to counteract impotency, for instance, one had to write appeal to Satan in blood on two pieces of paper; one to be swallowed and the other wore around the neck. (Davies, p.102-4)
La Chouette Noire [Bibliothèque.- Different editions - 1660 (c.1840); 1740 (1813) and 1777 (1823)]
http://www.chouette-noire.com
Although a publication date of 1702 is sometimes given for the Grand grimoire, the earliest versions probably appeared in France around 1750. Essentially, however, it was a phenomenon of the early 19th-century Bibliothèque bleue rather than an 18th-century text. According to Owen Davies, the Grand grimoire represents a new stage in the popularisation of the occult, "the first explicitly diabolical mass-market grimoire"(p.101).
The text is largely derived from the Keys of Solomon. There are explicit instructions on how to call up and make a pact with the Devil's prime minister in Hell, Lucifuge Rofocale, who was held to have powers over all the riches and treasures of the world; the "Great Call" of Lucifuge allowed direct communication with Lucifer, Beelzebub and Astaroth. Mere possession of the book came to be seen as an act of pact making; in 1804 the trial took place in Amiens of a man who claimed he could call up the Devil merely by touching the book.The Grand Grimoire was the precursor of a number of similar 19th-century works, notably the famous Dragon rouge. (See Davies, p.101-4)
References
Owen Davies, Grimoires: a history of magic books (O.U.P., 2010)
Chapter 3 "Enlightenment and treasure" is available as a GoogleBooks preview:
https://books.google.co.uk/books?id=fYcY-PgBzMsC&lpg=PP1&pg=PA93#v=onepage&q&f=false
Websites:
Grimoire Encyclopaedia
https://www.grimoire.org/
Joseph H. Paterson, Twilit Grotto - full text of grimoires
http://esotericarchives.com/
La Chouette Noire: grimoires et bibliothèque occulte
http://www.chouette-noire.com/
On the Bibliothèque bleue:
ARTFL - Bibliothèque bleue
https://artflsrv03.uchicago.edu/philologic4/bibbleue/
Full text and page images of 284 Bibliothèque bleue titles from the Médiathèque du Grand Troyes.
Geneviève Deblock, " 'Impressions populaires': La collection de livrets conservée au MuCEM et la diffusion des savoirs par les livres de colportage (XVIIe-XIXe siècles) " -collection of the Musée des Civilisations de l’Europe et de la Méditerranée, Marseilles:
Documents pour l’histoire des techniques, 16(2), 2008.
http://journals.openedition.org/dht/677
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