I Know This Is Kind Of A Popular Question, But How Powerful Is Alastor? He Was Surprised When Adam Broke

Awhile ago @ouidamforeman made this post:

This shot through my brain like a chain of firecrackers, so, without derailing the original post, I have some THOUGHTS to add about why this concept is not only hilarious (because it is), but also...

It. It kind of fucks. Severely.

And in a delightfully Pratchett-y way, I'd dare to suggest.

I'll explain:

As inferred above, both Crowley AND Aziraphale have canonical Biblical counterparts. Not by name, no, but by function.

Crowley, of course, is the serpent of Eden.

(note on the serpent of Eden: In Genesis 3:1-15, at least, the serpent is not identified as anything other than a serpent, albeit one that can talk. Later, it will be variously interpreted as a traitorous agent of Hell, as a demon, as a guise of Satan himself, etc. In Good Omens --as a slinky ginger who walks funny)

Lesser known, at least so far as I can tell, is the flaming sword. It, too, appears in Genesis 3, in the very last line:

"So he drove out the man; and placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life." --Genesis 3:24, KJV

Thanks to translation ambiguity, there is some debate concerning the nature of the flaming sword --is it a divine weapon given unto one of the Cherubim (if so, why only one)? Or is it an independent entity, which takes the form of a sword (as other angelic beings take the form of wheels and such)? For our purposes, I don't think the distinction matters. The guard at the gate of Eden, whether an angel wielding the sword or an angel who IS the sword, is Aziraphale.

(note on the flaming sword: in some traditions --Eastern Orthodox, for example-- it is held that upon Christ's death and resurrection, the flaming sword gave up it's post and vanished from Eden for good. By these sensibilities, the removal of the sword signifies the redemption and salvation of man.

...Put a pin in that. We're coming back to it.)

So, we have our pair. The Serpent and the Sword, introduced at the beginning and the end (ha) of the very same chapter of Genesis.

But here's the important bit, the bit that's not immediately obvious, the bit that nonetheless encapsulates one of the central themes, if not THE central theme, of Good Omens:

The Sword was never intended to guard Eden while Adam and Eve were still in it.

Do you understand?

The Sword's function was never to protect them. It doesn't even appear until after they've already fallen. No... it was to usher Adam and Eve from the garden, and then keep them out. It was a threat. It was a punishment.

The flaming sword was given to be used against them.

So. Again. We have our pair. The Serpent and the Sword: the inception and the consequence of original sin, personified. They are the one-two punch that launches mankind from paradise, after Hell lures it to destruction and Heaven condemns it for being destroyed. Which is to say that despite being, supposedly, hereditary enemies on two different sides of a celestial cold war, they are actually unified by one purpose, one pivotal role to play in the Divine Plan: completely fucking humanity over.

That's how it's supposed to go. It is written.

...But, in Good Omens, they're not just the Serpent and the Sword.

They're Crowley and Aziraphale.

(author begins to go insane from emotion under the cut)

In Good Omens, humanity is handed it's salvation (pin!) scarcely half an hour after losing it. Instead of looming over God's empty garden, the sword protects a very sad, very scared and very pregnant girl. And no, not because a blameless martyr suffered and died for the privilege, either.

It was just that she'd had such a bad day. And there were vicious animals out there. And Aziraphale worried she would be cold.

...I need to impress upon you how much this is NOT just a matter of being careless with company property. With this one act of kindness, Aziraphale is undermining the whole entire POINT of the expulsion from Eden. God Herself confronts him about it, and he lies. To God.

And the Serpent--

(Crowley, that is, who wonders what's so bad about knowing the difference between good and evil anyway; who thinks that maybe he did a GOOD thing when he tempted Eve with the apple; who objects that God is over-reacting to a first offense; who knows what it is to fall but not what it is to be comforted after the fact...)

--just goes ahead and falls in love with him about it.

As for Crowley --I barely need to explain him, right? People have been making the 'didn't the serpent actually do us a solid?' argument for centuries. But if I'm going to quote one of them, it may as well be the one Neil Gaiman wrote ficlet about:

"If the account given in Genesis is really true, ought we not, after all, to thank this serpent? He was the first schoolmaster, the first advocate of learning, the first enemy of ignorance, the first to whisper in human ears the sacred word liberty, the creator of ambition, the author of modesty, of inquiry, of doubt, of investigation, of progress and of civilization." --Robert G. Ingersoll

The first to ask questions.

Even beyond flattering literary interpretation, we know that Crowley is, so often, discreetly running damage control on the machinations of Heaven and Hell. When he can get away with it. Occasionally, when he can't (1827).

And Aziraphale loves him for it, too. Loves him back.

And so this romance plays out over millennia, where they fall in love with each other but also the world, because of each other and because of the world. But it begins in Eden. Where, instead of acting as the first Earthly example of Divine/Diabolical collusion and callousness--

(other examples --the flood; the bet with Satan; the back channels; the exchange of Holy Water and Hellfire; and on and on...)

--they refuse. Without even necessarily knowing they're doing it, they just refuse. Refuse to trivialize human life, and refuse to hate each other.

To write a story about the Serpent and the Sword falling in love is to write a story about transgression.

Not just in the sense that they are a demon and an angel, and it's ~forbidden. That's part of it, yeah, but the greater part of it is that they are THIS demon and angel, in particular. From The Real Bible's Book of Genesis, in the chapter where man falls.

It's the sort of thing you write and laugh. And then you look at it. And you think. And then you frown, and you sit up a little straighter. And you think.

And then you keep writing.

And what emerges hits you like a goddamn truck.

(...A lot of Pratchett reads that way. I believe Gaiman when he says Pratchett would have been happy with the romance, by the way. I really really do).

It's a story about transgression, about love as transgression. They break the rules by loving each other, by loving creation, and by rejecting the hatred and hypocrisy that would have triangulated them as a unified blow against humanity, before humanity had even really got started. And yeah, hell, it's a queer romance too, just to really drive the point home (oh, that!!! THAT!!!)

...I could spend a long time wildly gesturing at this and never be satisfied. Instead of watching me do that (I'll spare you), please look at this gif:

I love this shot so much.

Look at Eve and Crowley moving, at the same time in the same direction, towards their respective wielders of the flaming sword. Adam reaches out and takes her hand; Aziraphale reaches out and covers him with a wing.

You know what a shot like that establishes? Likeness. Commonality. Kinship.

"Our side" was never just Crowley and Aziraphale. Crowley says as much at the end of season 1 ("--all of us against all of them."). From the beginning, "our side" was Crowley, Aziraphale, and every single human being. Lately that's around 8 billion, but once upon a time it was just two other people. Another couple. The primeval mother and father.

But Adam and Eve die, eventually. Humanity grows without them. It's Crowley and Aziraphale who remain, and who protect it. Who...oversee it's upbringing.

Godfathers. Sort of.

Second coming of Christ and faith in humanity restored Hazbin Hotel Fans rejoice👀

@nunalastor @themosthatedbeing @king--of--ducks @kingoftherubberduckies @ask-velvette-official @voxtekentertainment @voxhatesalastor @forbidden-sunlight

I’ve been thinking. (Yes yes I know a dangerous thing to do) Van Eck treated Wylan the way he did because he couldn’t read and thought he wasn’t smart enough (even though he couldn’t have been more wrong) which makes me wonder. What would have happened if Van Eck met Kaz when he was a lot younger? I don’t even know where I’m going with this but here it is.

YES!!!!!!! Or he’s lost and he’s trying to find his dad or uncle. SQ IN A SUITCASE!!!!!!!

Can we have a show of just SQ going on random adventures? Like I NEED TO KNOW IF HES OK!!!!!!!!!!

NO!!!! THEY ARE NOT ALLOWED TO MAKE PEKKA ROLLINS GOING TO JAIL SAD!!!!! NO!!!! I WAS NOT PREPARED TO SEE ALBY THERE NOOOOOOOOOOOOOOOOO!!!!! I hate Pekka, but his son is adorable.

Also something really important I want to point out about Aziraphale's religious trauma.

It's often framed as him being directly abused by Heaven, generally emotionally. And while I don't doubt he's been belittled at points - probably not by Gabriel, the iconic exemplar of the Toxic Positivity boss, but we know how Michael and Uriel etc. can be - it also seems like he's received quite a lot of praise and has generally managed to pull off the appearance of being A Good Angel, or at least a satisfactory one. I don't think, and this is controversial, but I don't think Heaven was usually overtly hard on him.

Because that's not how this kind of cult mentality usually operates. Instead, it teaches you to abuse yourself. Your overseers don't have to directly hurt or insult you if you're so ingrained with fear of failure by the culture you were brought up in that you constantly question yourself as not good enough.

It's not as... satisfying, I guess? As an external abuser being the main issue. But it's a lot more real. At least to me, because I suffered so much anxiety over being 'good' when I was a kid, and it wasn't from direct abuse. It was absorbed from the culture I was surrounded by. I picked it up by osmosis from society at large, and it tormented me. I worried, I doubted, there was a time I literally feared going to Hell. And I wasn't raised strongly religious. My mother certainly treated me as a Good Kid, and never gave even the suggestion that I wasn't. But I felt that way anyway. And it tore me apart. Because internalizing that shit makes it so much harder to fight.

And to be clear at this point, I am not saying Heaven isn't abusive. I just think the nature of its abuse is more subtle and insidious than it's often given credit for. And - this is even harder to accept, but it's true, and it's important - it's not just abusive to Az. All the angels are victims of it. Yes, even Gabriel. The moment he, one of the most powerful forces in Heaven, steps out of line, we see that no one is exempt. Never even mind Muriel, who is literally on the lowest rung of the Heavenly ladder and has probably never been told they're worth anything beyond being, you know, an angel, so at least you're better than humans and demons.

It's a contrast with Crowley, who has long since accepted most (not all, there are definitely some deep issues remaining, but they're nothing like Aziraphale's) of his internal doubts and struggles. His fears are almost entirely external. He doesn't beat himself up if he fucks up. He doesn't have to. There are people happy to beat him up for him. So when things go really bad for him, his instinct is to run. To get out of the way of harm as much as possible.

The fact that Aziraphale is harder on himself than anyone else could be is a vital part of his character. He self-punishes. He self-criticizes. He feels awful every time he breaks the rules in the slightest, even though he isn't usually caught at it. Crowley can find some safety in solitude if he keeps his wits sharp and his head down. Aziraphale can't, because he carries Heaven's conditioning with him at all times. He doesn't need oversight, it doesn't take external threats to keep him in line. You don't need direct threats when literally everyone in your celestial workplace has seen firsthand the consequences of rebellion.

I don't know if I'm making sense here. Again, this is informed by personal experience and I can't claim to be unbiased. But I see so much internalization with Aziraphale. He literally can't even accept praise without being nervous as hell, and I don't think it's fear of punishment or ridicule that's his primary motivation. He simply cannot ever be good enough for himself.

That's how they get you.

Anyway, I think it's why his reaction to disaster is the opposite to Crowley's, why he feels he has to turn and face it and somehow avert the horror (or, alternatively, find some way to reconcile it in his head and accept it - because let's be real, that's often what happens) rather than get himself away. He's less afraid of failing his superiors than he is of failing himself. And God, who is, objectively, the biggest abuser in the entire story.

I can’t believe, on top of everything else, his own crutch falls and hits him…

Kaz had no right to say “everyone is going mad” when seeing Wesper kiss. It was hilarious, but he can’t talk when he’s literally one of the biggest simps in the entire fandom.

Mr. I liquified all my assets to find your parents and give you a ship with a crew so you can have the life you’ve always wanted.

Suuuuuuuuuure.

Farewell online privacy