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Dialogue transcripts:
Panel 1
Irene: You’ve seen him?
Jekyll: Oh—er, not me.
Panel 2
Jekyll: I obtained this sample from a, er, friend of mine—a fellow by the name of Hyde.
Panel 3
Holmes: And this…friend of yours, how did he acquire the sample you now have?
Panel 4
Jekyll: He was attacked.
Panel 5
Jekyll (voiceover): He encountered the man in Soho—a tall gentleman, richly dressed, but bedraggled and ill-groomed, his fine clothes all in tatters.
Panel 6
Jekyll: …So my friend told me, that is.
Panel 7
Jekyll (voiceover): The attack was quite unprovoked.
Hyde: Hey, ugly! Yeah, I’m talking to you! Who do you think you’re leering at?
Panel 8
Jekyll (voiceover): He fought back in self-defense, bravely fending off his attacker.
Hyde: AAAIIIEEEEE
Panel 9
Jekyll: This substance was shed by that strange man during the fight—as you say, not unlike blood. My friend brought it to me for analysis.
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Let's talk costuming: Avaunt!
So I think we can all agree that Aziraphale looks his most traditionally angelic in the Job minisode, no? In fact, all of the angels' costuming increases in drama for this particular episode. This is, obviously, a very deliberate choice on the part of wardrobe, so let's discuss.
On a technical level, the biggest thing that stands out to me about this fabulous robe is the draping. Oh, the draping. It feels like a classic angel 'fit because on a very fundamental level, it is. A lot of what we think of as angelic draws on Renaissance artists' depictions, with flowing robes, fluffy wings, and glimmering halos. In art from this era, there is a strong attention to detail on the natural flow of fabrics that makes Renaissance sculpture so breathtaking, such as here: (The Ecstasy of St. Teresa, Bernini, 17th century CE)
It's this ability to make solid marble look like fine silk rippling with movement that leaves such a strong impression in my mind when I look at these kinds of works.
In painting, too, there is a similar effect. Something about the material culture of the Renaissance really lent itself to this style, perhaps fueled by the rise in new textile luxuries that occurred in vaguely the same period. This is seen especially strongly for angels, such as in the sculpture above, and in this painting: (The Annunciation to the Virgin, Botticelli, 15th century CE)
There's a stark contrast between the dress of the two figures. The virgin Mary is no less ornamentally or expensively dressed, but her style is rather minimalistic next to the angel's voluminous robing. It paints a very clear impression of angelic dress, and the designers for Good Omens would have been aware, in at least a small way, of the art history precedence for such a thing.
The poof of the sleeves, the tucks down the front, the little belt with the train tucked in, the gathers, the weight of the fabric, everything about this robe is constructed to carefully recreate the rather fantastical imagery of renaissance art. It's not necessarily an easy texture to nail down, given that the artists themselves had no concerns of gravity, comfort, or the way it would look in actual 3d motion, while our brave costumers were dealing with all three as well as a budget, time constraints, and the constant consideration that white fabric just gets dirty so easy.
Here's some of the other angels as well, so you can see how theirs reflect those same dramatic themes.
And then, of course, when costuming a show you have a second question: What does this mean for our character? Or rather, we know how, but WHY did they make him look so traditionally angelic?
Well, thematically, the Job minisode centers around Aziraphale's struggle with being a good angel and Crowley's struggle with being a good demon. Aziraphale is learning how to be an angel that follows along with heaven as far as we can, and he's so terribly torn up about it. He spends a lot of his time fretting about doing what's expected demanded of him, even if perhaps he doesn't believe it to be the right choice. Natural, then, that he should look the part of the perfect angel whilst sorting out these ethereal woes.
Crowley even draws attention to it himself, giggling a bit at the suggestion that Aziraphale, with his fluffy hair and flowing angelic garb, could possibly become a demon. And it is a rather silly mental image; the garment itself would be comically silly in really ANY other context at all. In the same manner, his performance of angelic archetype borders on excessive:
He's trying so desperately hard here to be the angel he wants to and is supposed to be. He's dressed the part, he's using his big scary angel voice, but deep down he's clinging to an identity that doesn't quite fit.
(You'll notice in this shot the distinct difference between his and Crowley's dress on the level of silhouette as well as color. We see this a lot from the two of them, but with the points I made above it felt worth pointing out in this particular scene)
Here at the end, as he's coming to terms with the cracks in his heaven-given identity, his robe is largely in shadow, blurring out its startling whiteness. We do not see him dressed this way again. (He continues to wear white, obviously, but from here on out his style of dress mimics the human trends of the time rather than that classical angelic imagery)
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i know jane canonically steals everyone’s clothes but i like to think everyone else does as well. apartment 6f has 2 communal white button ups that they just borrow when they need to for presentations or fancy dates and whatnot. there have been fights over whether that pair of jeans originally belonged to jane or niko. after wes starts staying at isaiah’s more, one of isaiah’s shirts turns up in myla and niko’s closet (they share a closet) and it’s pretty unclear how it got there. frequently someone will @ everyone in the group chat and yell about how they need that specific jacket, who has it, and the jacket is actually just at the bottom of the laundry basket. no one even owns their own socks, they just rummage through a pile next to the couch.
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