The Grand Grimoire reappeared at Nismes in 1823 and is, moreover, in all respects identical with the work entitled the Red Dragon, of which there are several examples. 3 The Grimoire of Honorius is exceedingly rare in the original, but is better known by the reprints of 1660 and 1670, though these also are scarce.
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The Red Dragon Grimoire Pdf Full Book

Grimoire/Le Dragon Rouge (1750, and mentioned in the 1760 edition of the Grimoire of Pope Honorius) and Le Dragon Noir (date uncertain, published 1887). It is interesting to note that if the 1629 publication date for the Grimoire of Pope Honorius given by Davis (1998:xv), and quoted by Gardner (1959:98) referencing the American anthropologist. The Grand Grimoire Chapter I This Book is so rare and sought after in our country it has been called, by our Rabbis, the true Great Work. They were the ones who left us this precious original that many charlatans uselessly wanted to counterfeit, attempting to imitate the truth that they never found, in order to swindle ingenuous individuals.

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§ 4. The Grimoire of Honorius

Despite the iniquities of the Pacta Conventa Dæmonum, the Grand Grimoire has failed, however, to invoke upon itself such severe condemnation as the Grimoire of Honorius the Great, otherwise Honorius the Third. It is scarcely too much to say that almost every accusation preferred against this remarkable work is false generally and specifically, the chief distinction between them being that some are the misrepresentations of ignorance and others the false interpretations of prejudgment. The French occultist, Papus, alone seems to take the middle view, though he speaks with some vagueness when

he says that the sorcery of this Grimoire is more dangerous for weak experimentalists than for the enemies of the sorcerer. Éliphas Lévi observes that the work is not without importance for the students of occult science. 1 At first sight it seems to be nothing but a tissue of repulsive absurdities, but for those who are initiated in the signs and secrets of the Kabalah, it is said that it becomes a veritable monument of human perversity. There was seldom a statement for which there was less foundation; there was never a magical work which less connected with Kabalism; the relation in so far as it exists, and it is confined to a few words which occur in the Conjurations, is common to all Ceremonial Magic, and this is the one Grimoire which is most permeated with Christian elements. Those, however, who are well acquainted with the principles of interpretation which obtain in the writings of Lévi, will not take a charge seriously which depends upon the significance of Kabalistic words or signs, for it is notorious that with the French occultist they meant many things according to his humour, and that he did not know his subject. But Éliphas Lévi was not contented with the general impeachment; in a later work 2 he elaborated a more particular charge. In common with the Key of Solomon, and all the Grimoires, the work of Honorius prescribes the sacrifice of a virgin kid, with the object of ensuring the possession of a virgin parchment by the operator. Now, Lévi affirms that when the 'abominable author' mentions a kid, he means really a human child. In this interpretation he has not even the excuse of the humorous analogy which has been instituted in vulgar English, for his acquaintance, had he any, with our language was exceedingly slight. There is not a particle of foundation

for the charge; the sacrifice in the case of the Grimoire of Honorius means, and can mean, no more than in the case of the Key of Solomon. There was a defined purpose in connection with the slaughter of the victim, which was the same in both instances.

So far concerning the misinterpretations of writers who pretend to some first-hand acquaintance with the work under notice. Others who have mentioned it within recent years have been content to follow the French authority without examination. Thus it is that I find Mr. J. H. Slater, in a paper read before the Bibliographical Society, and printed in its Transactions, 1 describing this Grimoire as an advocate of murder and all kinds of crimes. Furthermore, he confuses it throughout with the Grand Grimoire.

Taking the work at first hand, the initial question concerning it is the attribution of the authorship. From what we know of magical literature, to say nothing of pontifical dignity, it is antecedently unlikely that it is the work of a Roman bishop, more especially of such a bishop as Honorius. Éliphas Lévi, who rightly sought to vindicate the Church of his childhood, assailed, in the person of one of its sovereign pontiffs, by an unintelligent accusation, but vindicated it badly as usual, took a glance at the history of the time and discovered that during the pontificate of Honorius there was an anti-pope set up by Henry IV. of Germany, and that he was a man of evil life. He immediately conjectured that this personage was the likely author of the objectionable Grimoire. Again there is not a particle of evidence for such a surmise, and it is un bien vilain procédé, as M. Papus might say, to increase, without good reason, the responsibility resting upon the memory of the unhappy prelate in question.

If we come to the facts, they are these. The first edition of the Grimoire is said to have appeared in 1629, and it is not likely that it was forged much earlier than the end of the sixteenth century, being, roughly, nine hundred years after the death of its supposed author. The canonical Pope, it must be confessed, was a voluminous writer; his sermons and his vast correspondence have appeared in two large volumes at Paris, 1 under auspices which were unlikely to admit even a contemptuous reference to the forged constitution. There is none, accordingly, which is to be regretted from the standpoint of bibliography. But the editor has further excluded with the same silence another work much more reasonably attributed, and to which no odium can attach. It is one also which is important to our inquiry, and it is entitled Honorii Papæ, adversus tenebrarum Principem et ejus Angelos Conjurationes ex originale Romæ servato, Rome, 1529. The authenticity of this work is evidently questioned by its exclusion, and it is impossible to speak certainly concerning it, as, on account of its extreme rarity, few public libraries, none apparently in England, possess an example. But it is evidently the formularies of exorcism, a rite of the Church and possessing a considerable body of literature, to which even a Pope of past ages might not inconceivably have contributed. However this may be, the attribution in the one case will account for it in the other. The book of Black Magic may be merely a perversion of the orthodox conjurations, and if not that, is a reprisal; it is Sorcery revenging herself on a Pope who cast out devils by representing him as the prince of those who dealt with them.

Having said something to justify the Grimoire from groundless condemnation, it is necessary now to add, on the

authority of its own evidence, that it is a malicious and somewhat clever imposture, which was undeniably calculated to deceive ignorant persons of its period who may have been magically inclined, more especially ignorant priests, since it pretends to convey the express sanction of the Apostolical Seat for the operations of Infernal Magic and Necromancy. The entire claim is set forth most curiously at the beginning of the pseudo-constitution, and must be cited at considerable length to convey its full force.

The Holy Apostolic Chair, unto which the keys of the Kingdom of Heaven were given by those words that Christ Jesus addressed to St. Peter: I give unto thee the Keys of the Kingdom of Heaven, and unto thee alone the Power of commanding the Prince of Darkness and his angels, who, as slaves of their Master, do owe him honour, glory and obedience, by those other words of Christ Jesus: Thou shalt worship the

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