The Ineffable Theology of Good Omens

Mephistopheles is a demon in German folklore. In the Faust legend, he works as Satan's agent when Faust is selling his soul. The interpretations of this demon is what I find interesting however. Mainly that Mephistopheles HATES working for Satan, that it's basically his own hell, and even warns Faust of just how bad of an idea it is to sell his soul to the devil and that he should probably rethink his decision. Mephistopheles also never directly goes looking to corrupt people, he just kinda goes to those who already are, which included Faust, and I will repeat this again, advised him to not solidify himself as being corrupt.

Crowley kind of is this demon in a sense. They hate being a part of hell, and really the chaos they usually cause isn't as "corrupting" as the work other demons do. And yeah, they're THE Serpent of Eden, but he didn't really think knowing the difference between good and evil was something to be as severely punished as it did. As well as he was positively horrified about the drowning of all those people.

So while the scene of her changing her name is really funny because of Aziraphale's suggestion, it gives us another glimpse into the kind of demon they are. At least I think this is the reason @neil-gaiman used that name in this scene.

Because I mean, those are two iconic moments yes (and the spray bottle is much funnier than a crowbar, dammit Crowley, you can't fight Satan with a crowbar) but also

- water is repeatedly associated with Heaven (first rain, the Flood, the entire Holy Water plot)

- fire is consistently associated with Hell (multiple instances of Hellfire, Hastur setting fire to the Satanic convent)

And yes, sure, technically Aziraphale's sword is Holy fire, not Hellfire.

Raphael’s domain is healing. He is also the patron saint of healers and travelers. In Islam, Raphael is known as Isrāfīl, which can also be spelled as Israfel or Esrafil. Interesting similarity to Aziraphale and Ezra Fell, no?

However.

I raise you the idea that Crowley was Ramiel, who is sometimes included as an eighth Archangel.

In the Book of Enoch, Ramiel is among the fallen angels. As an angel, his domain is hope. Oh, but do keep in mind that his name is not always translated or spelled consistently. One alternate spelling is Jeremiel.

Anthony J Crowley, hm?

So, as @pin-and-paper​ states, the angel known as Ariel is found in Jewish and Christian apocrypha.  The texts that are referenced are The Book of Enoch and the Pistis Sophia. I’ve already mentioned The Book of Enoch several times before, but if you didn’t know, it’s a text that details The Fall, Nephilim, and the Hierarchy of Angels.  It's an extraordinary text and I high recommend it.  I hadn’t heard of the Pistis Sophia before, but here’s a summary:

The Pistis Sophia is a translation and commentary of a special collection of 2,000 year old Gnostic Coptic manuscripts, derived from ancient Egyptian-Coptic Christian Codexes. In the historic period after the early Church became established as the “official religion” of the Roman Empire (325 C.E.), the Pistis Sophia literature was withdrawn. It remains an inner teaching of the Coptic and African communities. (Academy of Future Science)

So knowing this, let’s look at how St. Ariel is mentioned in the Pistis Sophia. The context is that this is at the beginning of the second book of the text.  This takes place between Jesus rising from the dead and ascending into Heaven.  The angel Ariel seems to be referenced as an angel of wrath or judgement.  

"Say unto them,'Renounce all spells, that ye may be worthy of the mysteries of light, and escape the torments of Ariel’ [...]rivers of fire of the dog-faced one' Renounce boasting and pride, that ye may be worthy of the mysteries of light, and escape the pits of fire of Ariel.’ [...] ' Renounce robbery, that ye may be worthy of the mysteries of light, and escape the rivers of fire of Ariel.’ [...] ‘Renounce wickedness, that ye may be worthy of the mysteries of light, and saved from the seas of fire of Ariel.’ [...]

I looked through a ton of translations of the Book of Enoch and I couldn’t actually find Ariel referenced by name.  The knowledge of Ariel in the Book of Enoch comes from a 20th century academic by the name of Harris Fletcher.  He was a professor at the University of Illinois and is considered to have been the leading academic in John Milton.  Supposedly, he found Ariel (who is a minor character in Paradise Lost) mentioned in fragments by Syncellus, a theologian from 8th century Constantinople.  Syncellus obviously would have had greater access to early Christian texts and was able to make a commentary about them.  His works are extensive, so I didn’t go through them myself but just read the summaries.  ((Here’s more about Syncellus if you’re interested)) I couldn’t find anything further relevant to this post.

Going from there, Ariel is known well within occult and mystic circles- a trend started by Cornelius Agrippa in his work “Of Occult Philosophy” 

Ariel is the name of an angel, and is the same as the Lion of God; sometimes also it is the name of an evil Demon, and of a City which is thence called Ariopolis, where the Idol Ariel was worshipped. 

So already we have a connection to Ariel as a fallen angel beginning to form, while also being one to carry out divine judgement within Hell.  However, I want to note that these last two sources are very far off the beaten path of “normal” apocrypha.

Now, let’s turn to my favorite source: A Dictionary of Angels and Fallen Angels .  This is easy to read and, honestly, really fun.  This is what it says about Ariel:

Ariel (Arael, Ariael, meaning "lion of God")- the name of an angel in the apocryphal Ezra; also in Mathcrs, The Greater Key of Solomon, the Grand Grimoire, and other tracts of magic, where he is pictured as lion-headed. Cornelius Agrippa says: Ariel is the name of an angel, sometimes also of a demon, and of a city, whence called Ariopolis, where the idol is worshipped." In Heywood, The Hierarchy of the Blessed Angels, Ariel ranks as one of 7 princes who rule the waters and is "Earth's great Lord." Jewish mystics used Ariel as a poetic name for Jerusalem. In the Bible the name denotes, variously, a man, a city (Isaiah 29), and an altar. In occult writings Ariel is the "3rd archon of the winds." Mention is also made of Ariel as an angel who assists Raphael in the cure of disease. In the Coptic Pistis Sophia, Ariel is in charge of punishment in the lower world, corresponding with Ur of the Mandaeans. In The Testament of Solomon, he controls demons. In gnostic lore generally he is a ruler of winds and equated with Ialdabaoth as an older name for this god. In practical cabala he is regarded as originally of the order of virtues. According to John Dee, astrologer royal in Queen Elizabeth's day, Ariel is a conglomerate of Anael and Uriel. In The Tempest, Shakespeare casts Ariel as a sprite. To Milton he is a rebel angel, overcome by the seraph Abdiel in the first day of fighting in Heaven. 

So we have Agrippa, Pistis Sophia, and other apocrypha referenced along with Milton and Shakespeare. 

So overall, there are several connections between Ariel and Crowley.  

“an angel, sometimes also of a demon”- Crowley is closer to Heaven than most of Hel, but he is still considered a demon

“Ariel ranks as one of the seven princes who rule the waters and is Earth’s great Lord”-  Crowley states that he aided in the creation of the universe, and within the Biblical canon, the Holy Spirit hovered above the waters before creation began. This ties into @pin-and-paper ‘s hc of Ariel being seen as a “Mother Earth” figure and loving plants so much.  He could also be considered “Earth’s great Lord” because he fosters the first sin in the Garden of Eden.

“Ariel as an angel who assists Raphael in the cure of disease”- Already mentioned by @pin-and-paper 

Let’s explore @trekkie-in-space ‘s headcanon a bit.  

First, we need to know that purgatory isn’t widely accepted in Christian circles.  It’s most prominent in Catholicism so we’ll use that as our basis of our exploration.  (It’s also the one I feel the most comfortable in using, because I’m not as well versed in other forms of Christianity besides Protestantism- which is all over the place and denies Purgatory for the most part.)

I’m going to start off by referencing the Summa Theologica by Saint Aquinas

Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments on this question. It is probable, however, and more in keeping with the statements of holy men and the revelations made to many, that there is a twofold place of Purgatory. one, according to the common law; and thus the place of Purgatory is situated below and in proximity to hell, so that it is the same fire which torments the damned in hell and cleanses the just in Purgatory; although the damned being lower in merit, are to be consigned to a lower place. Another place of Purgatory is according to dispensation: and thus sometimes, as we read, some are punished in various places, either that the living may learn, or that the dead may be succored, seeing that their punishment being made known to the living may be mitigated through the prayers of the Church. 

Aquinas tells us that Purgatory is closer to Hell than Heaven and that Purgatory exists for cleansing so that a soul may rise (with the help of intercessory prayers) to Heaven.  

Now, the Catechism of the Church states: 

All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire

Also, note that this scene looks very familiar to the desert outside the Garden of Eden.  My theory is that Purgatory exists in the same place as Eden- because everyone who goes through Purgatory is trying to reclaim Eden and the ability “to walk with God” once again.  It’s a vast wasteland, it’s desolate, and harsh.  Similar to the desert that Jesus spent 40 days in with (in the Good Omens canon) Crowley.  

Crowley is able to go to Purgatory, this place that is neither Heaven nor Hell, because that’s where he is.  He didn’t fall completely, only slightly.  He still has good inside him.  Crowley exists in this nothingness because it’s the closest he can get to God while remaining a member of the Fallen.  He’s not trapped there, he places himself there in hopes of purifying himself to return to Heaven.  Crowley can take Aziraphale with him because Aziraphale doesn’t really fit in Heaven.  Crowley can take Adam because Adam is the antiChrist, but refuses to fulfill his role- thus undergoing a purification that is supposed to happen within Purgatory.  

The Neutrality feels it give. A respite for the war between good and evil, Heaven and Hell, what is in the middle, well the Purgatory.

I love the idea of Crowley putting his shade for emotional protection and it’s a bit sad, because even in a place of neutrality where he would fit better than anywhere else he can’t abandon his glasses, can’t feel accepted and good like Aziraphale seem to be. Crowley can’t. Also it mean that really, the only place he feels comfy to let down this barrier is in his home (as long as he is alone) and in Aziraphale bookshop or simply in front of Aziraphale. The only moment where he feels he can be himself is alone and unobserved or with Aziraphale.

Which kinda broke me again, because I imagine the Purgatory being a place where no side can peer in except God themselves if they want and even with this condition, Crowley can’t be fully himself he had to hide a part of him.

Let’s explore @trekkie-in-space ‘s headcanon a bit.  

First, we need to know that purgatory isn’t widely accepted in Christian circles.  It’s most prominent in Catholicism so we’ll use that as our basis of our exploration.  (It’s also the one I feel the most comfortable in using, because I’m not as well versed in other forms of Christianity besides Protestantism- which is all over the place and denies Purgatory for the most part.)

I’m going to start off by referencing the Summa Theologica by Saint Aquinas

Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments on this question. It is probable, however, and more in keeping with the statements of holy men and the revelations made to many, that there is a twofold place of Purgatory. one, according to the common law; and thus the place of Purgatory is situated below and in proximity to hell, so that it is the same fire which torments the damned in hell and cleanses the just in Purgatory; although the damned being lower in merit, are to be consigned to a lower place. Another place of Purgatory is according to dispensation: and thus sometimes, as we read, some are punished in various places, either that the living may learn, or that the dead may be succored, seeing that their punishment being made known to the living may be mitigated through the prayers of the Church. 

Aquinas tells us that Purgatory is closer to Hell than Heaven and that Purgatory exists for cleansing so that a soul may rise (with the help of intercessory prayers) to Heaven.  

Now, the Catechism of the Church states: 

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire

Also, note that this scene looks very familiar to the desert outside the Garden of Eden.  My theory is that Purgatory exists in the same place as Eden- because everyone who goes through Purgatory is trying to reclaim Eden and the ability “to walk with God” once again.  It’s a vast wasteland, it’s desolate, and harsh.  Similar to the desert that Jesus spent 40 days in with (in the Good Omens canon) Crowley.  

Crowley is able to go to Purgatory, this place that is neither Heaven nor Hell, because that’s where he is.  He didn’t fall completely, only slightly.  He still has good inside him.  Crowley exists in this nothingness because it’s the closest he can get to God while remaining a member of the Fallen.  He’s not trapped there, he places himself there in hopes of purifying himself to return to Heaven.  Crowley can take Aziraphale with him because Aziraphale doesn’t really fit in Heaven.  Crowley can take Adam because Adam is the antiChrist, but refuses to fulfill his role- thus undergoing a purification that is supposed to happen within Purgatory.  

Here’s something I learned just now: the word serpent comes from the Latin serpentem (snake, creeping thing) which is related to the Proto-Indo-European word serp– (to crawl/creep).

Get it? To crawl? Crawly. Ha.

That aside, Crowley plays the role of the serpent who tempts Eve in Good Omens, but let’s get into the lore of the original serpent.

It wasn’t Satan. That’s, essentially, just a headcanon that got really popular.

You know how Crowley and Aziraphale were originally supposed to be the same character?

You know that headcanon that Crowley was Raphael before he Fell?

And you know that post about how Aziraphale’s name is basically “Azoi Raphael,” which means “Also Raphael?”

Well what if they were the same person once? Before the garden of Eden existed and needed a guard, before the demons were cast out of heaven, there were seven seraphim: Gabriel, Michael, Sandalphon, Uriel, Metatron, Lucifer and Raphael. Lucifer rebelled completely and fell completely, but Raphael, who only ever asked questions and doubted, who never openly rebelled against God, received a much different fate.

Raphael was split in two. The half of him that was full of doubt and questions was cast down into Hell and renamed Crawly for the way he slithered like a seed of doubt slithers through the mind, as he could no longer truly call himself Raphael anymore. The half of him still full of devotion to God and reminiscent of who Raphael was before he began to doubt was named Aziraphale, meaning “Also Raphael” in reference to how he was, in truth, the same being as the Raphael who had been cast Below. This new creature was placed as a guardian of the also-new Eden.

Neither of them remember who they were, and will wonder for mellinia why they felt so at ease when they had first met and Crowley - then Crawly - had struck up a conversation as if it was the most natural thing in the world. But they can’t deny the fact that they feel drawn together, as if they belong together somehow. They feel like something is off when Aziraphale is able to posses a human like a demon, and Crowley is able to stop time, a feat of incredible power that he really shouldn’t have been able to do, even if they both knew he was pretty powerful before.

1: Aziraphale's been in the same body for 6,000 years. So has Crowley.

2: Crowley doesn't think much about his actions and he doesn't care about his own safety very much, so he's probably been discorporated at least once by pure carelessness.

3: Crowley has probably been discorporated multiple times, each time a complete accident, but he never learns from them.

4: Crowley has discorporated himself on purpose a few times, hoping maybe eventually Hell won't send him back or that he'll actually die for good.

- NO WAIT GO BACK I DON'T LIKE THAT ONE. -

The Serpent Seed Theory originates from the Gospel of Philip- a text that was not discovered until the 1940s. It’s written almost like poetry and fragments of sayings.  Because of this giant gap of history, there hasn’t been as much analysis around this text like other non-canonical Christian texts. 

First off, let me tell y’all, the Gospel of Philip is wild.  It assumes that the Holy Spirit is female (because the Greek translation at the time made the HS feminine (I personally believe that the HS has no gender, just like God)), an angel impregnated Mary (not the HS), Mary Magdalene was Jesus’ “companion” (hello Di Vinci Code),  and finally the idea of Serpent Seed. 

I have to preface this quote with some context.  Philip is talking about the relationship between husband and wife, Mary and Jesus, etc.  So to have sex within marriage is “life” and to have sex outside of marriage is “death”. I added the brackets to help with comprehension.

V. 71

When Eve was in [a relationship with] Adam, there was no death; when she was separated from him, death came.  If she enters back into him, and he accepts her, there will be no more death.

V. 78

If a woman has not been separated [by having sexual relations apart] from man, she would not die with man.  Her separation was at the origin of death. 

V. 79

Man and woman unite [through sex] in the bridal chamber, and those have known this sacred embrace will never be separated.  Eve separated from Adam because she did not unite with him in the bridal chamber. 

V. 112

A woman’s children resemble the man she loves.  When it is her husband, they resemble the husband.  When it is her lover, they resemble the lover.  Often, when a woman unites with her husband out of obligation, yet her heart is with a lover whom she is frequently uniting, her offspring will resemble her lover. 

With our primary sources, let’s look at some commentary and modern trends surrounding the theory.  A good number of the sources with commentary were a bunch of different websites that seemed to exist in an echo chamber, which is pretty frustrating because I prefer to cite from seminaries, church documents, theologians, and universities.  So if you go to research yourself, keep this in mind and be on the lookout for weird American evangelical or non denominational websites (those tend to be really cult-y). 

The Christian Research Institute (written by Robert Velarde from the Southern Evangelical Seminary)

"The crux of the serpent seed view is that Eve and Satan engaged in sexual relations. Consequently, sin is viewed as sexual in nature, as opposed to the traditional interpretation of the fall as sin being disobedience to God.....

"Whether the word [”beguiled”] is translated as “seed” or “offspring” is not crucial. The question in reference to  the serpent seed view is, does this passage mean that Eve and the serpent (Satan) had sexual relations resulting in the birth of a child and, as a result, a line of human beings that are literal descendants of Satan? 

"This leads to a problematic theological assumption, namely, that it is possible for demons to manifest physical bodies, engage in sexual relations with humans, and produce offspring."

[[Personally, I disagree with this because of evidence of Nephilim in the Bible.  If angels can reproduce with humans and demons are fallen angels, therefore demons are able to have sex with humans.]]

Unfortunately, this theory also leads to believers misunderstanding the nature of sin, which is that sin is disobedience against God.  Also, the Serpent Seed Theory is popularized by the Christian Identity Movement and the teachings of Arnold Murray.  Their interpretation goes like this: Jews are physical descendants of Mother Eve and the serpent, therefore they are ‘Children of the Devil’.  Which is, uh, a big yikes but also explains why so many American Evangelicals love it. 

BUT let’s assume for a moment that the Serpent Seed theory is true in the Good Omens universe and hasn’t be co-opted by racists.  

Aziraphale has always known him as Crowley. The fallen Angel, the demon. Never as Raphael. After his fall? Anything Aziraphale knew of the archangel Raphael was wiped from memory, only a haze of memories he can’t quite remember. He knows there are seven archangels, but he can only remember six. He’s always felt a certain.. 𝘗𝘶𝘭𝘭, to Crowley, but he could never quite figure out why. He and Gabriel used to be quite close in Heaven, friends even.. But after his last, final mistake Gabriel, gods loyal right-hand asshole, had no mercy for Raphael when he fell. They only meet again (Him and Aziraphel) after his fall when the commotion of Jesus being nailed to the cross. He’d fallen for tempting Eve to the apple, after some twisted words from Lucifer had caused the archangel to snap and tempt her.

Then he’d fallen.

Although his wings? They’d always been black. After seeing one of the Almightys creations, known as the crow- Hed decided he quite liked the color of their raven dark wings, and had decided that for his own wings color while still in Heaven, after hed been exploring the Almightys creations on Earth.