The Book of Ceremonial Magic (A.E. Waite) · 90 of 175 · tr. Arthur Edward Waite
Page 44 (part 3)
That designed for the Master or chief operator should bear the words ELOHIM JITOR, proceeding from point to hilt.
For that of the first disciple, write the name CARDIEL upon the handle, and upon the blade REGION, proceeding from point to hilt.
It should appear on both sides transversely, but add on the one PANORAIM ✠, and on the other HEOMESIM ✠.
On the sword of the second disciple write URIEL, SARAION, GAMERIN ✠, DEBALIIN, in the manner before described.
On that of the third disciple write DANIEL, IMETON, LAMEDIIN ✠, ERADIN, and fit the same with a handle of white bone.
The following Conjuration must be recited secretly over the swords:-- I conjure you, O sword, by the three Holy Names, ALBROT, ABRACADABRA, JEOVA!
Be thou my fortress and defence against all enemies, visible and invisible, in every magical work.
By the Holy Name SADAY , which is great in power, and by these other names, CADOS, CADOS, CADOS, ADONAY, ELOY, ZENA, OTH, OCHIMANUEL , the First and the Last, Wisdom, Way, Life, Virtue, Chief, Mouth, Speech, Splendour, Light, Sun, Fountain, Glory, Mountain, Vine, Gate, Stone, Staff, Priest, Immortal, MESSIAH , Sword, do thou rule in all my affairs and prevail in those things which oppose me.
Amen .
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage is dominated by the inscription and recitation of numerous divine and angelic names (ELOHIM JITOR, CARDIEL, URIEL, ABRACADABRA, JEOVA, etc.) believed to hold ontological power.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The text outlines a ritual practice using consecrated material symbols (swords with specific inscriptions) to engage divine power for protection and rule.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The passage explicitly relies on the magical efficacy of spoken words and written names ('I conjure you...', 'write the name...') to alter reality and provide defense.