Just some more “what I am reading from around the web” posting.
While we seem to have a much better sense of the early modern grimoire archive (e.g., Owen Davies’s Grimoires), of the history of the grimoires as commodities in circulation, I still haven’t seen a lot that gives us insight into the reception and lifeworld of those grimoires (though that could be simple ignorance on my part). Though not about grimoires proper, the role played by literacy and self-education in The Cheese and the Worms provides a useful point of departure for that line of thought.In a peculiar fashion, The Dictionary of the Khazars is another such opportunity.
This article seems like another avenue. While it does not address grimoires directly, it opens a window into the early modern publishing world in which grimoires circulated and to which both authors and publishers would have their expectations set. Positioning grimoires and grimoire spirits as part of the advancement of secularism and an early do-it-yourself sensibility…well, that fits nicely with entertaining the possibility that school networks might have facilitated the transmission of some grimoire materials and captures some of the Promethean, fire-stealing elements of the spirits.
Then there is this window into work going on around the study of the dead and what happens in the body after death. How is this for a curiosity:
“Some genetic activity, like a gene that’s responsible for embryonic development, baffled the scientists. Noble suspects that this gene becomes active because the cellular environment in dead bodies must somehow resemble those found in embryos.”
Gives new meaning to the phrase from womb to tomb.