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vidavalor · 2 days ago

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Oh, wow, I hadn't realized anyone had done the details on the records to this extent-- this is amazing! You've uncovered song titles 😍 I love you fellow crazy people lol. I was actually really excited when I heard that they made up all the artist names and record info for the shop because I knew all of it would be wordplay 😂 but I didn't know we had tracklists, too!

I just had a quick look through all of the ones you have there in addition to the Oslo Revival one and they're all absolutely hidden language keys. It's another etymology puzzle/guide to the cant, like Demon's Guide. I'd have to do some digging on a couple of them but others I get from doing other word metas. It gives some words and topics to focus on and pairs them up in ways that help guide people towards understanding them. The track called: "I'm Lost and I Don't Speak the Language" 😂😂😂 I was wheezing... especially since the music in Maggie's shop is one of the guides full of Clues that can help teach it!

Couple of examples of what I mean:

"It's Raining in My Kitchen" (food as sex; the vavoom convo/rain/The Flood & an, erm, flood)... "A Dog in God's Hot Car" (backwards words/palindromes/flipping syllables; blasphemous innuendo; car/transportation-themed innuendo; animals as metaphorical people; sex-and-death, as that dog gonna eventually die if he's in his god's hot car too long... so, uh, probably a roundabout edging joke as well)... The entire album of 'Sea Songs' & that 'Great White Lies' album that is nothing but fish-themed innuendo 😂... "Have a Watery Nap" ties to Crowley using "have a nap" in Good Omens: Lockdown as euphemistic for having a wank, as the Brits says. If one is having "a watery nap", they're getting off in the shower/bath. Either with or without the aid of a rubber duck.

"Peggy Asked For Her Jumper Back", at first pass-- that's a combination of American/English language differences (sweater vs. jumper), which are in play elsewhere in the story ("packet of crisps"; "Arma-bloody-geddon") and a reference to the wordplay around the name Margaret that's all over the story. I went into some of it as part of the response to Melba over here.

Referencing a jumper and the Peggy of Peggy Sue-- American rock 'n roll-- also makes me think of the jumper that is given to the American Gabriel. It might be drawing some extra attention to that, too. The track's title seems like it's suggesting that we pay attention to Maggie and her sweaters/jumpers-- the daisies and snake birds, etc..-- as they're visual puns.

I agree that the Oslo Revival album is far less humorous and with on your take with it. I realized that you can read it a couple of different ways depending on which of the etymological tracks of the words you take and those ways all fit the story so I'll be back with that asap.

What do you think is happening in the scene when Crowley falls to the ground in pain in Tadfield?! I find your thoughts about Satan and Crowley really interesting and sorry if you've already mentioned it but I think I've gobbled up all your metas on the subject and didn't see it. Thank you 🤗

Hi there! 💕 Thanks for reading & asking. I have an assortment of Christmas cookies to share. *gets the plates* Sugar feels extra necessary for Satan-related Crowley meta...

Let's talk about that 1.06 scene you mentioned where Crowley is dragged to the ground by Satan in Tadfield, what it has to do with a motif throughout both seasons around a thing known as proskynesis, and how all of that is relevant to The Final 15 in S2.

TW: rape (mentions of the non-consensual possession-as-rape allegory).

Note: Themes of bodily autonomy and its relationship to freedom overlap between Good Omens and Terry Pratchett's Discworld and that's the main reason why some of us are still here, not giving up on this rare, A+++ survivor story, despite also wanting to hurl a certain, other person once involved with it into an active volcano. Considering the topic, I felt the need to just mention that at the start.

Sooo... let's talk about what the scene in your ask has to do with a bunch of other ones, including that scene in The Final 15...

Good Omens has a few scenes that are dealing with a thing known as proskynesis. If you're unfamiliar with this, it's a word describing rituals of reverence and worship in royal courts, as formed originally in various parts of the ancient world, like Persia, Greece, and Rome, as well as rituals involving religious worship across many different religions.

Aspects of proskynesis exist into the present in different ways in different cultures. For societies that are monarchies, proskynesis is at the root of rituals regarding how subjects in those societies address royalty. Everything from kissing the ring of high-ranking clergy in some churches to doing the same with some mafia leaders has historical ties to this. Things like bowing and curtsying customs in Victorian England can also be rooted back to proskynesis.

There are also elements of it in everyday manners and customs in societies that you wouldn't think would have any connection in the modern world to things like this. In many democracies, for instance, as in many other countries of the world, the custom of getting down on one knee to propose marriage is actually rooted in proskynesis, even if the partnership is (hopefully) more equal in today's societies.

The Japanese, who have an intricate system of bowing as part of the social expectations of their society, are a great example of how proskynesis elements have evolved to not necessarily be related to royalty or religious worship but also form the roots of manners between people throughout all classes of a society.

The rules of proskynesis in a society or a religious group varied in details a bit between cultures but has always had the same, general, wide gap between different types of actions.

As a general rule, there's a polite head bob of a bow on one end of the spectrum of proskynesis, with different bows then getting progressively lower and more intense, until we're closer to the other, more extreme end of the spectrum. That end involves kneeling at the feet of the king or in worship of a deity. The absolute, opposite end of that spectrum from that polite, head nod/bob of a bow is fully prostrating, which is lying fully on the ground, and what of this is tied to the scene in your ask, as we'll look at here.

The sketch below is a good, simple visual of what I mean:

[User: Arseni on Wikipedia]

What's interesting to note here is that when you look at the above sketch and see different movements in it that are associated with different religions, these things came to those religions by first being associated with the royal court of ancient Persia and then being adopted, in part, into Greece and Rome. What physical worshipping in a religious way looks like to this day was adopted into different religions from how humans were showing deference to other humans as royalty.

One, big debate in Christianity is actually what kind of proskynesis was given to Jesus. The word is found in The New Testament but Jesus is the perfect example of the blurred lines here between venerating a human being and treating one like a god.

There are different levels of proskynesis for religious figures, with saints and the like being ok to venerate but proskynesis involving full worship supposed to remain only for God. What kind of treatment Jesus received or should have received and what he thought about it is a matter of debate. Is he a carpenter or is he a king of kings, right? Is he human or is he supernatural... or is he both?

Crowley and Aziraphale struggle with this, too, but what they wind up doing is not technically proskynesis but it's arguably a lot better. They bear witness to Jesus' suffering and murder. They show him empathy and respect. The scene we see shows them talking about him a bit, as two people might do at any wake or funeral or the like for ages to come.

When it came to royalty, what kind of proskynesis you would perform would be dependent in different courts on your rank and your relationship to the king. You might be expected to grovel with some really low bows if you were of low rank or to have a more modest bow or to kiss the king, if you were of higher rank. The lower ranked people were expected to go lower in their bows and do more work with all of this, in order for even the chance of being recognized by the king or another high-ranked royal.

When Crowley mocks Beez, addressing them formally as Lord Beezlebub, he does a formal bow, complete with the proper foot positioning-- you can see him step into it from how his hips move. He bows almost to the waist, complete with flourishing hand gestures that are showing mock-fealty and deference to the Grand Duke of Hell by sarcastically treating them as if they were a king.

This scene which, as we'll see, is related to the one in your ask, is only one example of a couple of Crowley sassing the fuck out of someone, specifically by using proskynesis. It also adds to the chilling nature of the scene in your ask by having occurred just a matter of moments prior.

Beez lets it pass entirely because they're really only Lord Beezlebub in an attempt to project power enough to try to survive Hell. Their title is more about self-protection than it is about an expectation of deference-- which is something that Crowley also knows and is at the heart of the mockery.

Like Aziraphale, with his respectful bowing to his friend in gratitude for the sushi in 1.01, Crowley has no issue with a polite, non-religious, non-royal version of proskynesis. If worshipping the humans is wrong, Crowley and Aziraphale don't wanna be right. They don't revere individual humans as kings or gods but they do revere humanity itself as a whole in that way. They show polite respect to those sharing that with them or educating them in it.

They also do that with one another. Crowley's soft, polite nod of a bow to Aziraphale when they meet in Eden is gentlemanly. It's respectful but not in a way that isn't just treating Aziraphale as an equal. Nina gets a similar treatment when they meet in S2.

Crowley still does something similar into the modern era with Aziraphale-- note the little nod/bow when Aziraphale accepts his lunch invitation in S1.

This is all very much on the egalitarian end of proskynesis; it's in where it basically formed parts of the foundation of gestures related to having good manners in different societies. It's respect and acknowledgement between people who view and treat one another as equals, as is the case with Crowley and Aziraphale.

Their relationship is one that is built around equality, free choice, and consent. Therefore, when Crowley apologizes in S2 in another scene that is related to the one in your ask by being an intentional, totally opposite contrast to it, Aziraphale can barely contain his laughter at Crowley's mock-submissive dance. The dance, in many ways, is really a satire of proskynesis.

Crowley is doing this "yes, my king" dance for Aziraphale with tongue firmly in cheek. The dance is poking fun at the difference between general submissiveness, which Crowley loathes and likes to mock, and voluntary sexual submission with one another, which different scenes have shown us that they both periodically enjoy as some light fun from time to time.

Aziraphale is desperately trying not to laugh long enough to reply with equal humor in his dry, self-aware, soft dom voice. He can't resist smiling a bit and mimes a kiss at Crowley-- seeing Crowley's droll mocking of proskynesis-- which is etymologically linked to words related to kissing and which can involve it in different stages-- and replying by bestowing upon Crowley a kiss.

Aziraphale is intentionally doing something that isn't really the result of proskynesis when in the royal circles that Crowley is referencing with The Apology Dance. The subject is meant to seek the king's favor and would be the one, if ranked high enough to warrant such a relationship with royalty, who would kiss the king-- not the other way around. By miming a kiss at Crowley, Aziraphale is meeting Crowley's mocking of inequitable aspects of proskynesis with some mocking of his own by being miming a kiss at Crowley, who is his equal and partner.

There's also a droll joke in there where the only royal subject of a king who could reasonably have expected a kiss from the king, if maybe not always in a public setting, was the king's queen. So, Crowley's whole mocking Apology Dance has a joking, "yes, my king" vibe to it and Aziraphale's response is to show equal humor towards and affection for the person who is-- in all senses of the word-- his queen.

The end of Crowley's dance is a combination curtsy and what's known as a bow-and-scrape-- the thing from which the phrase "to bow and scrape" comes. The scrape is the movement of the foot behind a person across the floor, done to be able to go lower to the floor on the bow.

To "bow and scrape" was to basically grovel in this really overly demonstrative way for favor with the king, in the hopes that he'd be impressed by your humiliating submission enough to bestow favor upon you. The phrase now refers to doing a large amount of work or groveling to someone in a position in authority, usually with the suggested reward likely not forthcoming.

The second word in the phrase-- scrape-- also contains the word for the thing Crowley has survived at the hands of that fucking monster, Satan, who lives for the demons to bow and scrape for his favor. That's intentional on Crowley's part-- the end of this apology dance is also a visual pun on the word scrape, which contains the word rape, and this while he's doing this mocking dance that is a perfect example of how completely different and very healthy his relationship with Aziraphale is by how he is free to be this hilarious, sassy shit with his partner versus the forced subjugation by his assailant.

You might think that wordplay-- visual or otherwise-- involving the word rape is a bit dark. I won't disagree with that but I just want to briefly show you other examples of it that I've noticed so you can see what they're showing as the rationale for it between Crowley and Aziraphale. It's actually more of an empowering thing when you see other examples of it that are in other scenes.

Crowley and Aziraphale's cant vocabulary-- their invented hidden language-- uses a lot of words-within-words, just like how rape lives within scrape. If you consider that, you might also notice a couple of foods that recur in Good Omens that also are related to this. In Crowley and Aziraphale's language and in their life together, food is food but food is also figurative language for sex. Their healthy relationship and all the food and sex that is part of their life together is their answer to the traumas they've both suffered.

It's sensual, mindful living that focuses on healthier, positive experiences that help them to provide one another with a quality of life that the pain of Heaven and Hell does not. As a result, some frequently mentioned food and drink is held up between them as examples of the loving, enjoyable, pleasurable relationship with one another that they have that stands in contrast to Heaven and, especially, Hell.

Crowley enjoys wine, right? Which is made from? Grapes, as Aziraphale orders in 1601...

The opposite of the rape-related issues that Aziraphale unintentionally triggered in Crowley in 1793, for example, is what he then offers him for lunch-- both figurative and euphemistic crepes.

Not coincidentally, that's also what Aziraphale suggested the day after Crowley was assaulted by Satan on the night Armageddon began-- the crepes of Paris, 1793-- and Crowley, as we could see, was all for it:

Another covert reference to this is Aziraphale's magic trick of changing a turnip into an inkwell. It's a metaphor on a couple of different levels but one of them is that the word rape overlaps with a type of plant that is also called that and is the category name for a group of plants and vegetables, the most famous of which is the turnip.

Turnips are also a pretty clever food metaphor for rape. They have been in existence for forever and are, horrifyingly, really common, but no one-- no one lol-- has ever really wanted to eat a turnip. They're not a terribly appealing food and I would wager that if you lined up every person on the planet and asked them to name a delicious food no one-- at all-- would say the turnip.

So, adding that into the etymology of the vegetable being tied to the word rape, then turning "the common turnip" into "an inkwell"-- when sea creatures, like octopi, are often sources of ink, and 'well' meaning both healthy and a flowing source of liquid? It's Aziraphale making a magic trick that is a metaphor for him helping Crowley heal from the rape-related inorgasmia referenced subtly in a few, other scenes, and which is the subject of the Fish meta, if you're interested in that.

Anyway, the healthy, humorous, proskynesis-mocking apology dance is one of the scenes that serves as a direct contrast to the scene in your ask where Crowley is forced to the ground by Satan in Tadfield. That scene involves the other, more extreme end of proskynesis, which is number 6 on the sketch near the start of the meta: prostration.

To be clear: how people want to worship in any way, if they do, is no one's business, so long as it's not harming anyone else. There's nothing inherently wrong with any of this if it's of someone's free will. The scene in your ask, though, doesn't involve free choice, it involves forced subjugation, which is from where the horror of it comes.

Prostration involves lying flat and face down on the ground with your arms outstretched. It involves kissing the feet of the king or the ground that you believe belongs to the deity you're worshipping.

Prostration is complete submission. It's basically a rejection of any sense of self in full deference to the king or the deity.

In Hell, all the demons are seen as belonging to Satan. Several of them, like Hastur and Shax, refer to Satan as "our Master." They are all seen as Satan's subjects and his property-- all known as a collective referred to by Hastur in S1 as The Fallen, as we also looked at in relation to Aziraphale being Mr. Fell in this meta.

In Heaven and Hell's view, The Fallen do not belong to themselves but to Satan. Crowley's sense of autonomy and his relationship with Aziraphale are secrets he keeps because of how they conflict with Hell, where he's not supposed to have any other desire but to live to serve his rapist, who believes that he owns him.

All of Crowley's mocking of anything more than a polite nod when it comes to proskynesis is more than just being generally anti-royalty and anti-authority. The root cause of all of it is Satan.

In the scene in Tadfield, Satan is forcing Crowley to first kneel and, then, to prostrate, before him.

When Crowley clutches one hand to his chest and uses his other hand under him to keep himself an inch or two above ground, he's doing so in an effort to resist fully prostrating.

He's trying to keep his hands from being pulled out in front of him and to keep up enough to keep his lips from kissing the ground in forced subjugation to Satan.

This is probably the darkest scene in the show-- even darker, maybe, than 1.01's scene of Satan attacking Crowley in The Bentley-- because this is a whole new level of horror here. Crowley is shaking with the pain of fighting for enough control over himself to keep from prostrating any more than he is being forced to. This is happening with other people present-- including Aziraphale and kids, including Satan's own kid-- with the obvious humiliation factor being part of the attack.

Unlike in 1.01, when Satan took complete control of Crowley to a point that he couldn't speak, he's left him that ability in this scene, getting off on hearing Crowley protest. This scene shocks because the 1.01 scene of Satan attacking Crowley, and subsequent scenes reinforcing the non-consensual possession-as-rape allegory throughout the story, lead the viewer to believe that this is how it will always be referred to in the story. It lulls us into a sense of complacency where we think we know what the show will do, which has the desired effect of making this scene, in which they shift that tone pretty dramatically, all the more impactful and terrifying.

Furthering the allegorical here is that Crowley is outmatched, power-wise, for the most part, but is putting up a fight. He's moved by an assailant against his will, quite violently. He's dragged to his knees and then pushed forward to the ground. He's in pain and distressed, he's lost control of his body, his legs end up splayed, he pulls in on himself as much as he can, and he's repeatedly saying the word no. I think it might be pretty much impossible to make a scene full of more direct correlations to rape than this scene. They're doing so to really underline this survivor story with Crowley that is running through so many of the other scenes.

Crowley grabs his right leg when he is forced down to the tarmac, presumably because that's the side that is being forced to move by Satan to drag Crowley to his knees. It's possible, though, that this might be also be an allusion to the aftermath of 1827.

When we saw Crowley in 1862 in the scene that functions as him still trying to deal with what happened in 1827, Crowley was carrying that cane that many think was more than a fashion statement. Something that could cause Crowley periodic pain, while also still allowing for other scenes in which he pretty clearly isn't in any pain, is the possibility that, in the 1827 aftermath, Satan broke one or both of Crowley's legs.

As any of us who have ever broken a part of our human corporations know, they can often be painful long after they heal and frequently subject to weather and stress. It's possible that Crowley had recurring pain for decades and might still into today. This is all speculative but why else might this idea also fit?

Possibly just because there are so many scenes in Good Omens that are nothing but Crowley just walking freely or hopping, owning his human body by sauntering around on the legs that are often symbolic of his life as a human of Earth, as he very notably doesn't have them in snake form... and his snake form is something that he associates negatively with his fall and Hell.

Crowley's walk at any given time is related to his sense of empowerment and, sweetly, there are also a bunch of scenes of Aziraphale just gazing at Crowley as he walks around. Including, darkly, the one that was happening when Crowley was dragged to Hell in 1827:

The scene related to this that I like best, though, is when Crowley and Aziraphale both get one over on Satan and The Metatron by successfully hiding Gabriel in S2. They grin at one another as Crowley hops down from the chair, fully in his body, landing gracefully and happily on the legs that, whether once broken or not, we have seen in 1.06 ripped out from under him by Satan before.

Hell also has some Godfather-referencing, mafia-like nods in different scenes in the series and breaking someone's legs is kind of classic mob stuff but, really, I think it's more tied to the whole forced subservience snake thing. Crowley, telling Aziraphale that he'd changed his name to one we learn in S2's Job minisode is associated for Crowley with freedom, autonomy, choice, and Aziraphale...

...from one that is "a bit too squirming-at-your-feet-ish" to Crowley. It's a comment made more horrifying when 1.06's scene in Tadfield makes it clear that this isn't just a metaphor here-- Crowley's unwillingness to be Crawly and his discomfort with being a snake makes even more sense once we have this scene in Tadfield that sees Satan knock his human legs out from under him and force him into literally squirming like a snake at his feet.

No wonder why Snake!Crowley has a tendency to prefer roaring like a lion when transforming into a snake-like monster, like he did in the paintball scene...

Crowley and Aziraphale working to reframe and claim The Serpent from Crowley's negative associations with being a snake is something I talked about in the other meta I posted recently, should you also be interested in that.

The other thing of note when it comes to this scene of Satan trying to force Crowley to fully prostrate is then the fact that, while we've looked at the horror that Crowley is experiencing here, there are some other scenes that are subtly referencing positive life experiences that can be associated with this same type of position, if the situation is consensual and of someone's free choice.

They're also the exact types of things that can be complicated by having been assaulted. Lying face down are obviously both common sexual and sleep positions, for instance...

In S1, one of the scenes that got cut was supposed to be Crowley waking up from a nap in his flat. The script book says it was supposed to be that Crowley was sleeping on the ceiling in his bedroom, which also looks to be how they were filming it from the picture of it that exists. DT filmed it standing up, presumably so that they could flip the shot around and make it look like Crowley was sleeping on the ceiling. In addition to the heat-seeking snake aspect of this, there's some interesting psychology that may be at work here.

Crowley's flat in S1 was not owned by Crowley-- Hell owned it, as we can see even more in S2-- and he was not technically safe in it. Hell isn't great with boundaries and, although Crowley had structured the flat to make it so that he might have some warning if someone were to come through the front door, there was no guarantee that they would do that. Crowley sleeping on the ceiling in the bedroom in his flat might suggest that he did so, at least in part, to try to have an advantage over someone who might show up in his flat.

It might suggest that Crowley likes to sleep on his stomach but he felt too vulnerable to do that in the bed in his flat so the only way he could make that happen there was to sleep on the ceiling, where his position would potentially be a bit more advantageous. Where Crowley likely does not have that issue is in the bookshop, as he's much safer there.

In another area of life? After 1.06 showing where the proskynesis theme was leading in that season, this scene below is then retroactively given another layer:

As looked at before, Aziraphale's hand gestures here are actually massage movements. His dialogue is also full of massage-related puns-- need/knead, back, practice. Probably also not coincidentally? In addition to just being fun and relaxing, massage is also often suggested by therapists working with couples where one or more partners has been assaulted, as it can be therapeutic on a variety of levels. The scene is suggestive of Crowley being comfortable with a variety of different kinds of pleasurable prostrate positions with Aziraphale, which stands in obvious direct contrast to the horrors of Satan.

So, here's where we're going to end this by talking about some mirroring to the scene in your ask with The Final 15, especially through using etymology. The word proskynesis comes from the Greek and is a combination of pros (meaning: towards, in this case) and kyneo (meaning: kiss). Some translations of it actually wind up being less "towards the kiss" more along the lines of "to kiss in the presence of."

Yeah... There's a word in the mix in this story that means "to kiss in the presence of" and that feels pretty relevant to the last few minutes of the most recent episode we've seen, no? 😂

In the S1 finale, the season's recurring moments of proskynesis lead towards the Tadfield scene, in which we watch Crowley wind up forcibly prostrated before Satan and resisting a kiss with everything he's got. While he'd do that anyway, what's the biggest reason as to why he was in that moment? Aziraphale, right?

It's because Aziraphale is right there and this is all already more than horrible enough. Crowley does everything in his power to retain enough control to resist this kiss because he is absolutely not kissing the Earth Satan claims is his, in forced deference to him, with Aziraphale watching.

Poor Aziraphale can't do anything about this in the moment that it's happening. He can't go to Crowley without giving away that he's Crowley's partner. They've been terrified for a long time that Satan would kill Crowley if he found out about them and, based on what we've seen of how violent and dangerous Satan is, it doesn't seem like that fear is at all unfounded.

By S2, Crowley and Aziraphale are becoming a bit less of a secret but the people who they are letting in are ones they feel are trustworthy. None of them have any affiliation with Hell or Satan. The one person around them each a bit that does have affiliation with him-- Shax-- is the one they're both still attempting to fool.

The S2 mirror of the proskynesis/"kiss in the presence of" moment from 1.06 of Satan attacking Crowley in Tadfield and Crowley resisting the kiss in front of Aziraphale involves these same three characters again... but some aspects of it are-- as they would be with a mirror-- shifted around a little.

In 2.06, it's Crowley with a kiss again-- but, this time, it's Aziraphale that he's kissing. Instead of being the person who is watching the kiss be resisted, Aziraphale is the recipient of a kiss that Crowley is actually willing to give.

Aziraphale, like Crowley in 1.06, is mostly resisting the kiss. While Crowley pushed to resist it entirely in S1 for obvious reasons, Aziraphale isn't put off by the idea of kissing Crowley in general but, in S2, is resisting it as much as he's able to do so.

Why?