Consecration of the Solomonic Sword

Book II of the Key of Solomon (Clavicula Salomonis) turns from the planetary pentacles of Book I to the construction and consecration of the operator's working tools, and among these the Master's sword holds a central place — the instrument used to trace and command the circle itself. The text is explicit about its inscription: one face of the blade bears the words YOD HE VAU HE, ADONAI, EHEIEH, YAYAI, and the other bears ELOHIM GIBOR, so that the sword carries the divine names of power on both its edges, whichever way it is turned.

The consecration described in the Key does not rely on the inscription alone. The operator recites a conjuration over the completed blade invoking the names ABRAHACH, ABRACH, ABRACADABRA — the last of these the same word-triangle familiar from later folk magic, here used in its original grimoire context as a name of power spoken over an instrument rather than written as a diminishing charm. The effect sought is not decoration but function: a sword that, once consecrated, can compel obedience within the circle and cut in a purely symbolic sense through obstruction, illusion, and hostile presence during ceremonial work.

This working assumes a blade already acquired — new, unused for any other purpose, and free of prior consecration — and walks through the inscription and the conjuration exactly as the Key describes them. Nothing here departs from the source text; the sword's power in Solomonic practice has always rested on the names themselves rather than on any substance applied to the steel.