Eligos, known as Abigor, is one of the most important Gods in the area of the laws and decrees. He is known for advocating for initiates in legal matters and for ensuring proper justice and equilibrium.
Antoninianus of Emperor Claudius II.
In the Roman state and culture, Eligos’ role was rendered in the concept of aequitas. This was represented in the form of a Goddess named Aequitas, who was the representative of fair conduct in justice and the marketplace. She carries a cornucopia, representing the result of good commercial practices and the abundance caused by the proper exercise of justice. She also typically carries
Libra, the scales, symbolizing the occult concept of Ma’at.
Aequitas is described succinctly in this academic extract:
A Dictionary of Roman Coins, Seth William Stevenson
Eligos is represented via the concept of Aequitas as a deputy of Jupiter, the head God of Rome, as Beelzebul is the Ultimate Judge of the cosmos, and Eligos enacts many of His decrees. Jupiter Optimus Maximus ("Best-Greatest") was not only the King of the Gods but also a divine overseer of laws, contracts, and justice in Roman society, the aspect of Jupiter to whom Oaths were sworn.
Aequitas was also represented as a masculine aspect of the Roman God Mars' (Andras) powers. The Roman promotion of Mars as a mitigator of legal matters is relatively distinct in nature from the wholly warlike temperament of his Greek equivalent, Ares.
Eligos served as the figure behind many aspects of this cult, particularly in the functions of the court. He also represented the power of the lictors (bodyguards of Roman kings and later consuls) and the equites (knights or cavalry of Rome) and presided over any Roman equivalent of the police across the ages. Both Andras and Eligos are very ancient gods of Rome.
In addition to Rome, Eligos was the head God of the Aequi, one of Rome's traditional formidable enemies who lived in the Apennine Mountains northeast of the city and were supremely skilled in all matters of warfare. This crafty and persevering nation was known to live in sophisticated fortresses that they created on mountaintops and hills, posing a frequent threat to Rome with perhaps hundreds of wars between the two states. Absorption of the Aequi and their mores into the city of Rome’s population and into the aristocracy of the nascent state contributed to many aspects of Roman culture, particularly in the military arena.
Eligos represented the mores of
aequitas within the military, ensuring soldiers were subjected to fair standards. As historians such as Livy relay at length, the formation of the military in the days of the Kingdom of Rome was a highly stratified and strained affair. Reforms were progressively made during the Republican period to address this, providing soldiers with sufficient incentives to transform Rome into the most powerful entity on the planet, whose military might was both feared and admired.
Truth be told, aequitas within Roman society was a particularly complex kind of terminology governing many aspects of legal interpretation, moral conduct, reaching agreement with others, business affairs, matters of caste, consumer standards, fair judgment, and eugenic matters, as well as matters of black magick and deflecting curses in the occult sphere. Cicero (De Officiis and Topica), Ǫuintillian (Institutio Oratoria), Seneca (De Beneficiis), Apuleius (Metamorpheses), Gaius, Ulpian, and many others discuss the concept at length in discussing how to interpret the law. Aequitas is not directly translatable to any term in English, even though we derive the term equity from it as a pale resemblance. Many of its facets relate to the sign of Libra and involve occult processes of Eligos; indeed, it is known Eligos is associated with Venus.
One example of the nature of this word is attributable to Cicero:
Aequitas lucet ipsa per se; dubitatio cogitationem significat iniuriae.
… for righteousness shines with a brilliance of its own, but doubt is a sign that we are thinking of a possible wrong.
1.30, De Officiis, Cicero (translated by Jeffery Henderson)
Much of the Roman concept of
aequitas was related to establishing civil order and proper class divisions, with good conduct playing a central role in this. It aimed to remove any curse that might lead to a reversion to the mean, contrasting with the relative anarchy of caste that arose with the advent of the Christian order. After the assassination of Julius Caesar, culminating in the Battle of Philippi and the return of the Roman standard from Parthia, his nephew, the first emperor Augustus, erected a glorious cult and temple dedicated to Mars Ultor (Mars the Avenger), citing
aequitas as the reason for this act. Seneca also links
aequitas with being an essential quality of a virtuous emperor.
This avenging quality (Ultio) that the emperor must exhibit in pursuit of virtuosity is literal and not merely symbolic: if the state is threatened by an existential crisis, blood must be shed for the curse to be removed. Never is this the most pleasant aspect of life, but it is true nonetheless.
As far as the internal anatomy of any state is concerned, Eligos indeed serves as an important God in matters of policing, the military, the legal professions, mercenary work, and espionage. It is advised that members who wish to join any kind of police or paramilitary force consult Him for success and to guide them in exercising proper judgement and ethics, as this is a difficult career where one has to act in the interests of the public at all times.
As far as the providential aspects of Eligos are concerned, the Abgal (or Ar Abgal, or Apkallu, meaning 'the wise' in Akkadian and Sumerian, but also 'the seers' and 'the diviners') are the seven sages of Mesopotamia sent by Enki to teach civilization to humanity. These are demi-Gods associated with fish and creatures of the sky. They are associated with the Chakras and the Seven Cities of Babylon. They established order and taught humanity many arts of the civilized realm around the time of the Flood. Many amulets from Mesopotamia reference these figures.
In full occult power, Eligos concerns many mysterious aspects of prophecy and consequentialist ethics tied to these. These aspects funnel into investigations, detective work, and uncovering what is generally unseen and unknown, as well as the virtues and hidden talents that judges must cultivate.
The shepherd’s crook associated with Eligos pertains to putting the erring party back into their proper place.
As far as the evolution of the soul is concerned, Eligos relates to the precarious balance between the Upper and Lower Chakras and how energy and intent are transformed through them, where taming and grounding the psychic faculties coming from the higher realms is of utmost importance, a process interpreted by the lower. This is also represented in the symbolism of the Scales and the Middle Chakra, as well as the symbol of the crook that shows the distribution of energy from the Pineal Gland.
ELIGOS AND THE ENEMY
The curse reversed in Eligos’ Ritual (Isaiah 54:17) was formulated to create any prevention of the Hebrews being condemned to judgement in this realm of existence, allowing them to escape freely from any condemnation of their actions.
One of the Biblical characters superimposed on top of Eligos is the Hebrew figure Abigail. Abigail is one of the seven prophetesses of the Hebrews, stolen from the figures of the Seven Sages of Babylonia. In this story, Abigail is married to one of the corrupt and highly wealthy Gentiles of the Calebites named Nabal, an anagram for BAL-AN (Baal with the power of An or the Aether), relating to Beelzebul, but also meaning ‘fool’ and ‘dog’ in Hebrew, a vindictive insult.
The future king of the Jewish monarchy, a character essentially representing the masculine polarity of Jews as a race, David, becomes inflamed with anger at the captivity of the Hebrew girl (representing prophecy) to a wealthy Gentile and that Nabal refuses to comply with his request to give food and aid to his men. David plans to murder Nabal, but Abigail stops him, claiming providence and good will are in the hands of the Hebrews if David exhibits enough slyness to allow God to intervene. Ultimately, due to this, the Torah goes on to say: ‘God struck Nabal, and he died.’ (1 Samuel 25:38) After this, Abigail becomes one of King David’s wives. The point of this story in 1 Samuel is that the Jews are given eternal life in the form of their eventual kingdom and patriarch David by earning the power of prophecy.
These verses are subconscious curses against the Gods and are designed to be blessings to the Jews that prevent them from being cursed or judged in any manner. This set of events has also been noted as contrasting with the character of Jezebel, a priestess of Beelzebul and Astarte who bewitches David and acts in opposition to Abigail to thwart the plans of the Hebrews. Jezebel is treated as the archetypal Gentile female, with her fate consisting of being consumed by a pack of dogs.
This character blasphemously imposed onto Eligos is also designed to push the benefits of aequitas onto Jews as a whole while depriving others of awareness of certain karmic laws and many other matters, an aspect that Eligos rules over while in service to Beelzebul.
Other areas of the Old Testament, such as Isaiah 59, also deal with these themes of the ‘self-redemption’ of the Jews by manipulating these concepts. In the Christian context, the concept of aequitas was distorted by the Jewish church fathers, such as Augustine of Hippo, reformulated into an idea of YHVH’s ‘divine judgement on Earth’ in direct collusion with these curses.
In Revelation, Eligos is portrayed as the rider of the Black Horse holding the scales in his hands with a mysterious allusion to mercantile matters, an alchemical code (Revelation 6:5-6). This is positioned below the binding Middle Chakra concerning the curse on Nephthys and above the Solar Chakra.
Eligos was simply named as such in the Goetia, represented as a Knight riding a winged horse with the limbs of a lion and holding a lance adorned with a flag. In light of what Livy wrote about aequitas, Eligos is said to elaborate on how to love rulers and teaches the secrets of spreading loyalty or disloyalty among soldiers. His properties of prophecy are stated as ‘knowing things to come.’
Arcadia pointed out that Eligos' representing the Nine of Swords is linked to the state of curse removal, as one of the major meanings of this card (particularly in reverse) pertains to a state of fear that is actually long gone and has been lifted. On the other hand, I have seen that it can mean a bad premonition as well, as well embodying as the consequences of bad gossip and earning a bad reputation (this can come from violating aequitas).
On the brighter side, with time, many of these concepts of law from Roman times did funnel their way back into consciousness and influenced later individuals such as Marsilius of Padua, Petrarch, and Sir Francis Bacon in reformulating the legal system, a process that Eligos continues to serve as a patron of. We do this Ritual to honor this great God and to vindicate ourselves in the Divine Tribunal.
SOURCES
History of Rome, Livy
De Officiis, Cicero
A Dictionary of Roman Coins, Seth William Stevenson
Babyloniaca, Beroessus
Special thanks to:
- [JG] Power of Justice (editing)
- Arcadia (Nine of Swords research, pointed towards Revelation)
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