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A portrait of William Blake, by Thomas Phillips

The Watchmen Bestiary 36, part 1 – In The Forests Of The Night

NOTE: Spoilers, Spoilers, here they spawn / First read Watchmen, then read on.

We’ve reached Chapter 5 in this Watchmen odyssey, a chapter justly famed for its fascinating structure. The 28-page chapter is perfectly symmetrical. That is to say, the grid on page 1 reflects that on page 28. Page 2 reflects page 27, and so on, meeting in a spectacular (and still symmetrical) double-page spread on pages 14 and 15.

Not only do the panels reflect each other, the scenes they depict match as well. Pages 1-6 and 23-28 show Rorschach in and outside Moloch’s apartment building. Pages 7 and 22 are Detective Fine’s investigation, pages 8-9 and 20-21 are the newsstand and pirate comic, pages 10 and 19 are Dan and Laurie, et cetera.

Watchmen, chapter 5, pages 9 and 20 set opposite each other to demonstrate their mirrored layout

Pages 9 and 20 of chapter 5, reflecting each other in layout and content

Fearful Symmetry

Why is the chapter structured like this? We find the key in its epigraph, an excerpt from another justly famous work, “The Tyger” by William Blake. As has happened before, the Watchmen excerpt takes some liberties with the original, this time in its punctuation and line-breaks:

Tyger, Tyger
burning bright,
In the forests
of the night,
What immortal hand or eye
Could frame thy fearful symmetry?

Like the other epigraphs, this one gives the chapter its title: “Fearful Symmetry”. Moore and Gibbons rise to the challenge of this title with a magnificent piece of craftsmanship, a symmetrical comic with a thoroughly ominous tone, deepening the book’s overall plot, theme, and characters at every level.

I’m going to save further examinations of symmetry for a later entry, because there is so much to unpack when it comes to Blake and Watchmen. There’s also quite a lot to unpack when it comes to Blake and Moore, but again I’m leaving that for later.

William Blake was a poet, but to label him as such is also misleading and reductive. He was active during the literary time and place we now call Romanticism, but identifying him as a Romantic is problematic.1 He was a visual artist in many media — paintings, illustrations, and illuminated prints. He was an engraver by trade, but an inventor as well, who created new methods of printmaking to suit the needs of his own creations. In addition to all this, he was a mystic, a prophet, and a visionary — someone whose brain operated on distinctly different parameters from those of his peers, a fact which inspired a variety of reactions but certainly limited his ability to reach a broad audience in his time with any of his creative works.

Blake was, to put it mildly, one of a kind. Not only that, he and his work changed and evolved significantly over the course of his life and career, moving from the reasonably accessible verse of Songs of Innocence and Experience to the deeply weird and nearly impenetrable magnum opus Jerusalem. (Like I said, he and Moore overlap a lot.) Importantly for his connection to Watchmen, his visual artistry is inextricable from his literary productions.

Blake didn’t write comics — his art isn’t sequential in any meaningful way, at least not most of the time. However, he integrated words and pictures far, far more than any of his contemporaries, and that combination at least gives him a kinship to comics. Here, for example, is the full page upon which “The Tyger” was published in Songs of Experience:

Blake's print of "The Tyger". I describe the plate in the essay but do not quote the poem, so I'll transcribe it here. "Tyger, Tyger, burning bright / In the forests of the night: / What immortal hand or eye / Could frame thy fearful symmetry? / In what distant deeps or skies / Burnt the fire of thine eyes? / On what wings dare he aspire? / What the hand, dare sieze the fire? / And what shoulder, & what art / Could twist the sinews of thy heart? / And when thy heart began to beat / What dread hand? What dread feet? / What the hammer? What the chain / In what furnace was thy brain? / What the anvil? What dread grasp / Dare its deadly terrors clasp? / When the stars thew down their spears / And water'd heaven with their tears / Did he smile his work to see? / Did he who made the Lamb make thee? / Tyger Tyger burning bright / In the forests of the night / What immortal hand or eye / Dare frame thy fearful symmetry?"

Poem and illustration are intertwined, with the tree’s branches separating stanzas of the poem — sometimes approaching a panelling effect that should feel familiar to comics readers — and the tiger standing at its climax. This could be read as just text with illustrations, a form which wasn’t foreign to Blake’s era. The difference with Blake, though, is that the poet and the illustrator are one and the same, and the entire thing is created as a single unit of art and writing, literally etched onto a metal plate by Blake himself, and its print later colored, also by Blake. Like a comics auteur, Blake brings his words and drawings into being as an indivisible unit. That hasn’t stopped publishers from reprinting his text by itself, but that text is always just a portion of Blake’s creation, a transcript.

What The Hammer?

There is still another element, one which doesn’t survive as a written artifact: music. Blake was untrained but quite musical, and was known to break out into melodies fitted to his own poetry. (The Portable Blake, pg. 2) One imagines this happening seldom with his many Prophetic Books, the majority of which are written in free verse, but the Songs of Innocence and Experience truly are songs, though none of Blake’s freely composed tunes were preserved.2 “The Tyger” in particular is intensely rhythmic3, hammering trochees pounding out an insistent beat:

Tyger! Tyger! burning bright
In the forests of the night,
What immortal hand or eye
Could frame thy fearful symmetry?

Watchmen, too, brings an insistent beat to the beginning of Chapter 5, with the panels’ color reflecting the flashing red sign of the Rum Runner. I usually credit Watchmen to Moore and Gibbons for brevity’s sake, but here’s an example where the work of colorist John Higgins makes an enormous difference to the book’s storytelling. Similar to the Moloch flashback in Chapter 2, the Moloch scenes in this issue are punctuated by the light of the Rum Runner, resulting in pages where a bright X overlaps a dark O, or vice versa.

Even setting aside the full-page effect, though, the regularly gridded panels create a strong sense of rhythm, and the cycling light and dark lets us feel a pounding emphasis, a visual equivalent of poetic meter. There’s a musical quality, too — some panels are double the length of others, some triple, and in moments of greater power we can get double or triple height as well. Three panels per tier set up a triplet rhythm, like a waltz, where the smaller panels are quarter notes, double-length panels half notes, and so on, while the height of the panels feels analogous to dynamics in music.

In the case of “The Tyger”, the hammering rhythms synchronize with the poem’s controlling metaphor, that of a “maker” who creates life like a blacksmith, with hammer, furnace, and anvil. Blacksmith imagery is crucially important to Blake’s entire poetic vision, but to explain why, we need to take a few more steps into his overall oeuvre.

While Blake is probably best known for his more accessible poetry, like the Songs of Innocence and Experience, the vast majority of his work consists of the free-verse prophecies I mentioned earlier. In these prophecies, he constructs an entire mythology and pantheon without really bothering to explain to his reader who the figures are and what they may represent. This makes for an often frustrating reading experience, but has been a gold mine for literary critics, who spend careers unpacking all the symbolism and allusions in Blake’s mythopoeics.

There’s always plenty of room to debate interpretations, but some general consensus has emerged around the main figures:

  • Urizen, who represents Reason and Law. Blake was deeply skeptical of the Enlightenment’s privileging of reason above imagination and faith, and his stories tend to depict Urizen as tragically limited by his viewpoint, while failing to understand that those limitations exist. He is sometimes depicted as an architect, who creates and constrains simultaneously.
  • Orc, the spirit of revolutionary energy. Blake saw Orc ascendant in the American and French revolutions, and while Orc seems to be a savior figure early on, he becomes shadowed with violence and destruction as the latter revolution devolved into the Reign of Terror.
  • Los, the spirit of imagination. For Blake, imagination was supreme, and therefore Los is the divine hero of his myths, and to some extent a stand-in for the poet himself. Los is the father of Orc, and Blake depicts him as a blacksmith, from whose fires emerge works of art and poetry. Or possibly Tygers.

"The Ancient of Days", by William Blake. Per Wikipedia, it shows Urizen "crouching in a circular design with a cloud-like background. His outstretched hand holds a compass over the darker void below."

Blake’s painting “The Ancient of Days” depicts Urizen engaged in creation, compass in hand.

Did He Who Made The Lamb Make Thee?

Urizen and Los are another reflection of Innocence and Experience, with Urizen possessing the more naive and limited perspective (though he doesn’t realize it), and Los taking a broader view. Los’s creativity transcends moral judgments. “I will not Reason & Compare,” he says in Jerusalem. “[M]y business is to Create.” (William Blake: The Complete Illuminated Books, pg. 307) For Los (and, the texts strongly suggest, for Blake), the creations of imagination are neither good nor bad. In the view of experience, they simply are. Thus, in answer to the question Blake poses in “The Tyger”: Yes, he who made the lamb also made its predator, a framing begun in possibility (with “Could”) and finished in audacity (with “Dare”).

How might these personas and concepts map onto Watchmen? Ozymandias seems like a possible candidate for an Urizen figure — he creates an extraordinarily elaborate plan which he believes to constitute a complete salvation of humanity, but we as readers can understand that he may not be as far-sighted as he believes himself to be. Rorschach, too, partakes of Urizen’s insistence on clear and unsullied moral judgments, a black-and-white Law that transcends any messy human intricacies. Blake, and Los, would approve of neither — they are anti-creative, though Adrian surely fashions a fearsome Tyger.

Who could stand in for Los, then? Dan Dreiberg is the most demonstrably creative of the bunch, inventing a wide variety of gadgets, vehicles, and super-suits. There’s also Doctor Manhattan, of course, who is able to reshape matter and reality at a whim, and who declares his intention to “create some” human life in the story’s final pages.

Neither of these makes a terribly satisfying Los avatar, though. Dreiberg may have the ability to create, and seems once to have had the drive, but his creative days are behind him — by the time the story begins, he’s long since quit. Jon Osterman is still making things, but he would deny any imagination or creative authority at all — in his own words, he’s just “a puppet who can see the strings.” Surely the real Los-figures, if there are any at all, would be Moore and Gibbons themselves, who frame the world of Watchmen and populate it with all its tygers and lambs.

Urizen and Los at least have potential analogs. Orc doesn’t seem to be personified at all, at least not in any one figure. Certainly not The Comedian, who thinks nothing of tear-gassing protestors, nor Silk Spectre, who seems for most of the book to want nothing more than a peaceful life. The closest we get to revolutionary spirit is the protestors themselves, with perhaps some frustrated flashes from the diametrically opposed bastions of Nova Express and The New Frontiersman.

Speaking of diametrical opposition, the Songs of Innocence and Experience have plenty of their own symmetry and reflections going on, though not to the exactitude of this Watchmen chapter. Songs of Innocence came out first by itself, and when Songs of Experience appeared, it contained many poems which seemed to be in direct dialogue with those of its predecessor. In the case of “The Tyger”, its innocent companion was a poem called “The Lamb”, which was similarly concerned with creation and authorship: “Little lamb who made thee / Dost thou know who made thee”, it asks.

Blake’s self-invented heroes and deities don’t appear in the “Songs”, so his answer stems from traditional Christian imagery:

Little lamb I’ll tell thee,
Little lamb I’ll tell thee;
He is called by thy name,
For he calls himself a Lamb:
He is meek & he is mild,
He became a little child:
I a child & thou a lamb,
We are called by his name.
Little Lamb God bless thee,
Little Lamb God bless thee.

Blake's print of "The Lamb".

In the world of innocence, Jesus is the Lamb of God, who became God incarnated as a child, and who (as God) created and blessed all the little lambs. The world of experience troubles these placid waters. “The Tyger” outlines its fierce subject, and then wonders of its creator, “Did he smile his work to see? / Did he who made the Lamb make thee?”

Burning Bright

As we’ve seen, within Blake’s personal mythology, the answer is clearly “Yes”. Further, he saw no conflict between his own myths and those delivered in Christian scripture (though he saw plenty of conflict between scripture and the established churches.) So God made the Lamb, and Jesus is the Lamb of God. God also made the Tyger, but if the Lamb equates with Christ, what does that make the Tyger? Who is the Tyger of God?

Could it be… Satan? Blake wasn’t afraid to include Satan in his prophecies, and his Satan was not the fallen angel of Milton.4 Rather, he was more the personification of “Error, the accuser of sin, who blinds the mind to the divine.” (The Cambridge Companion to William Blake, pg. 283) But if the Tyger devours the Lamb, that’s not really Satan’s gig, is it? In the New Testament, it isn’t a devil with horns and pitchfork who tortures and kills Jesus. It’s us. Only us.

For as biased, singleminded, and plain crazy Rorschach is, he is not wrong about Watchmen‘s world being rudderless.5 That’s what makes Watchmen the songs of experience to golden and silver age superhero comics’ songs of innocence — we cannot find a divinely touched hero to worship in its pages, not even the supremely powerful Dr. Manhattan. Indeed, in Chapter 5 it is Rorschach, more than any other, who exemplifies Blake’s Tyger. He is dangerous, stalking the forests of the night and, on page 26, literally burning bright.6

Watchmen chapter 5, page 26, panels 2-5. Notable features include a policeman saying "Here be Tygers", and Rorschach burning him brightly.

That phrase, “forests of night”, recurs in one of Blake’s prophetic texts, Europe: A Prophecy. That text is much more difficult to decipher than the Songs, but let’s take a look at the “forests of night” section by itself (Blake’s creative punctuation retained):

Thought chang’d the infinite to a serpent; that which pitieth;
To a devouring flame; and man fled from its face and hid
In forests of night; then all the eternal forests were divided
Into earths rolling in circles of space, that like an ocean rush’d
And overwhelmed all except this finite wall of flesh.
(William Blake: The Complete Illuminated Books pg. 184)

This part of the poem laments humanity’s fall from the infinite to the finite, via the creation of the senses, and the section immediately preceding this one discusses how sight and smell are “barr’d and petrify’d against the infinite.” The serpent seems to be a reference to ancient Druids, whom Blake loved to associate with this fall, and “forests of night” become a sheltering place from this terrifyingly transformed infinitude.

Thus the camera swings around to show us the opposite view. Where in “The Tyger” we’re looking into the forest at the dread burning eyes within, in Europe we flee into the forest to escape the burning outside it. By the end of Chapter 5 in Watchmen we get a similarly reflected perspective. If Rorschach is that Tyger, stalking the forests, he is also the prey of Ozymandias, whose thoughts and plots set him up for the capture he suffers at the chapter’s end. It is Ozymandias who constructs himself a serpent (well, a squid), out of pity for humanity. It consumes millions of lives, leaving behind just a finite wall of dead flesh.

Did He Smile His Work To See?

For that matter, the word “watchman” occurs from time to time in Blake, such as in the eighth plate of America: A Prophecy:

The morning comes, the night decays, the watchmen leave their stations;
(William Blake: The Complete Illuminated Books pg. 161)

The context here is the American Revolution shutting down England’s empire — there’s no more need for guards, as Orc’s morning has set free the “redeemed captives.” We don’t see the night decay in Watchmen until the last few pages of the book, at which point the Watchmen have mostly left their stations — Rorschach dead, Dr. Manhattan missing, Ozymandias turned traitor, and both Nite Owl and Silk Spectre II in hiding, though these last two look to be heading back into the life of adventure. In any case, for Blake the disappearance of these guardian warriors is a good thing, as it means the threat is gone. As he learned after the French Revolution, though, sometimes the threat just changes shape, and there’s every possibility of that after the final page of Watchmen.

There’s an even more interesting permutation of “watchman” in Blake, though: Los himself is repeatedly depicted as a watchman. For example, the frontispiece of Jerusalem depicts Los, “dressed like a London night watchman”, entering a Gothic arch in search of truth, and beginning a journey into the Underworld.(William Blake: The Complete Illuminated Books pg. 298) In plate 83 of the poem, he refers to himself as “your Watchman”, and the poem narrates his watch over “the meteors & terrors of night”. (William Blake: The Complete Illuminated Books pg. 380)

We normally see Los as a maker, but here (and elsewhere in Blake’s works) he functions as a guardian and observer. He works throughout the poem to resurrect Albion, the incarnated spirit of England. In fact, Blake saw Albion and Jerusalem as intimately connected in a way that’s beyond the scope of this essay to explicate, but still looms large in the British psyche today — the words to a Blake poem, which has also (confusingly) come to be titled “Jerusalem”, have been set to music and become a sort of unofficial English national anthem.

So if Moore and Gibbons are the Los figures for Watchmen, then in Blake’s iconography, they become watchmen themselves, observing their surroundings and making art to warn us of dangers, to show us what they see. And like Los, perhaps they too work for a resurrection. For Moore especially, I’d venture to say that the project was to guard and revive comics as an art form, to show the capabilities of the medium by way of demonstrating that even the superheroes which dominated it can reveal unexpected depths. Moore has by now renounced comics, having been repeatedly disgusted by the industry which surrounds the medium, but I have to imagine that when he, Gibbons, and Higgins had put the finishing touches on Watchmen, they must have smiled their work to see.

Previous entry: Watchmen and Watchmakers
Next entry: Alan Moore vs. The World

Endnotes

1 See for example David Simpson’s “Blake and Romanticism” in The Cambridge Companion to William Blake. [Back to post]

2 Perhaps in response, many songwriters have taken it upon themselves to compose music for the songs, ranging from Benjamin Britten to Tangerine Dream. [Back to post]

3 Mark Scarbrough, of Walking With Dante fame, tells a funny story in his Lyric Life podcast, of first encountering this poem via a college English teacher who read the poem out loud, pounding out its beat on a desk with such near-sexual abandon that afterwards she dismissed class five minutes in, waving the students away and telling them to, “go do what comes naturally.” What came naturally for Scarbrough was to immediately change his major to English. [Back to post]

4 He also wasn’t afraid to include Milton in his prophecies, including an extended meditation in which the great poet’s spirit enters Blake’s body via his foot. Not kidding. [Back to post]

5 Though I would argue he is wrong about it being morally blank. [Back to post]

6 Not to mention, the cop literally refers to Rorschach as a Tyger in the preceding panel. [Back to post]

Watchmen, chapter 4, page 27, panel 3. Jon levitating in a sitting position, his back to the camera, facing his emerging Martian ship. Caption: Who makes the world?

The Watchmen Bestiary 35 – Watchmen and Watchmakers

NOTE: Spoilers for Watchmen are included in this article, by design.

Starting in the mid-17th century, the authority of religious revelation began to come under unique and increasing threat. The enthusiastic inquiries of naturalists were uncovering disturbing geological and fossil evidence that the earth was much older than anyone had previously believed. Skeptical treatises from philosophers such as John Locke and David Hume challenged the foundations of what we think we know and what is possible to know. At the same time, scientists (who up until the 19th century were called “natural philosophers”) kept learning more and more about the laws of nature, solidifying a worldview in which everyday occurrences are based on those laws, rather than the commonplace intervention of a deity.

Into this breach stepped William Paley, a Cambridge graduate who was ordained in 1767 and spent decades combining the pulpit with the pen, authoring several influential works of mainstream Christian argument. His health began to decline around 1800, but he still was able to finish and publish his greatest and most famous work, Natural Theology or Evidence of the Existence and Attributes of the Deity, collected from the appearances of nature, which understandably tends to get referenced as just Natural Theology. The book was published in 1802 and was immediately an enormous success, finding a large audience eager to reconcile scientific discoveries with received religious teachings.

Who Makes the World?

Paley’s essential argument in Natural Theology is this: given the vast array of biological adaptations which are analogous to human-made machines, there is no other plausible explanation for them but a designing deity, a “contriver” as he often puts it. The opening sentences of his text are his most famous encapsulation of the argument (with 1802 punctuation and spellings intact, though with some of the 1802 wordiness abridged):

In crossing a heath, suppose I pitched my foot against a stone, and were asked how the stone came to be there, I might possibly answer, that, for any thing I knew to the contrary, it had lain there for ever: nor would it perhaps be very easy to shew the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be enquired how the watch happened to be in that place, I should hardly think of the answer which I had before given, that, for any thing I knew, the watch might have always been there. Yet why should not this answer serve for the watch, as well as for the stone? […] For this reason, and for no other, viz. that, when we come to inspect the watch, we perceive (what we could not discover in the stone) that its several parts are framed and put together for a purpose, e.g. that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the several parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use, that is now served by it. […] This mechanism being observed… the inference, we think, is inevitable, that the watch must have had a maker; that there must have existed, at some time and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer; who comprehended its construction, and designed its use.

This watchmaker analogy would have been back in the news while Alan Moore was writing Watchmen, thanks to the efforts of evolutionary biologist Richard Dawkins. In 1986, Dawkins published The Blind Watchmaker, which began with Paley’s analogy and then proceeded to thoroughly dismantle it via explicating the natural selection theory of that other Cambridge man, Charles Darwin. Darwin, for his part, had not only studied Paley’s books, he in fact lived in the very same set of Cambridge rooms that Paley had occupied seventy years prior. (The Watch on the Heath: Science and Religion Before Darwin, pg. 20) Darwin quite admired the clarity and force of Paley’s arguments, writing in his autobiography:

The logic of [an earlier Paley book] and as I may add of his “Natural Theology” gave me as much delight as did Euclid. … I did not at that time trouble myself about Paley’s premises; and taking these on trust I was charmed and convinced by the long line of argumentation.

Later, of course, Darwin could no longer take Paley’s premises on trust, having found in natural selection a much more convincing and satisfying answer to biological phenomena than Paley’s “argument from design”.

Chapter 4 of Watchmen is entitled “Watchmaker”, and in it Dr. Manhattan ponders the same question that moved Paley and Darwin: who makes the world? The web annotations quite rightly recognize the link to Paley:

The title of this issue, “Watchmaker,” refers also to the famous “argument from design,” saying that the universe as a complex creation must have a creator. The metaphor was first proposed by William Paley in Natural Theology; his example was that of finding a watch somewhere, and that its complexity implied a watchmaker. This term has come to symbolize an intelligent creator, and thus is particularly appropriate to Dr. Manhattan, as is “The Judge of All the Earth.”

Note the connection to Linette Paley, a very minor character who appears later in Watchmen.

(Linette Paley, for those keeping score, was an avant-garde composer who was among the artists recruited and then killed by Adrian Veidt. Aside from the name, it’s hard to see any connection to William.) Leslie Klinger also connects the creator reference to Dr. Manhattan, noting that “Jon calls the universe a ‘makerless mechanism’… Yet he ultimately chooses to move on and become a maker himself”. (pg. 140)

Watchmen, chapter 4, page 28, panel 5. Dr. Manhattan watches metorites fall on Mars. Caption: Above the Nodus Gordii Mountains, jewels in a makerless mechanism, the first meteorites are starting to fall.

Now, there’s a lot to dig into here, but I want to take a moment for something I rarely spend much time on in these essays: sheer appreciation. Moore’s use of clock, watch, and time imagery throughout this book is simply astonishing. Let’s take stock:

  • The title Watchmen in one sense implies guardianship, but in combination with all the clock imagery can’t help but evoke timekeeping as well.
  • The early years of the Watchmen universe feature the Minutemen, whose name also implies both guardianship and timekeeping.
  • There are twelve chapters, corresponding to hours on a clock.
  • Each chapter ends with an image of a clock, ticking down towards 12:00.
  • That clock not only counts down toward the story’s climax, it also resonates with the nuclear anxiety of the Bulletin of the Atomic Scientists’ Doomsday Clock, first cited in the newspaper on Veidt’s desk in Chapter 1.
  • Large clocks appear at various key locations in the story — Veidt’s Antarctic stronghold, the exterior of Madison Square Garden, Jon’s clock-like Mars ship.
  • The art is full of circles with an indicator of position, like clocks — Dr. Manhattan’s symbol, The Comedian’s blood-streaked badge and its many echoes, and the Vitruvian Manhattan that ends this chapter.
  • Let’s not forget about those melting clocks in the art on Dr. Manhattan’s wall.
  • Jon is constantly mentioning seconds, minutes, hours, days, and years — with an awareness that (allegedly) encapsulates all of time, he cannot stop talking about pieces of it.
  • Jon’s father repairs pocketwatches — he too is a watchmaker, albeit one who stops believing in his craft. We see the pieces of his work fall to earth as he rejects them, linked with the meteors that fall at the end of the chapter.
  • A broken watch precipitates Jon’s accident.
  • Shortly before the main events of the plot, Jon and Laurie buy an issue of Time magazine, whose cover is a stopped watch.
  • A denizen of the newsstand intersection, who berates Malcolm Long and dies from Adrian’s attack, is a street vendor of watches.

It all meshes together with soft precision, and it’s just… beautiful. Exquisite. Crafted. It leaves absolutely no doubt of a contriver. One of the ironies behind Dr. Manhattan’s question is that we know exactly who makes his world: Alan Moore, Dave Gibbons, John Higgins. For our world, at least the biological parts of it, the answer seems clear as well: evolution. Dawkins leaves us no room to doubt that.

William Paley, though, was without the benefit (or challenge) of having On The Origin of Species at hand, let alone The Blind Watchmaker. That said, he certainly wrestled with its precursors, including the work of Charles’s grandfather Erasmus Darwin, who argued that biological diversity proceeded over enormous spans of time from a single “filament”, in some ways anticipating the gene-centric view that Dawkins would later champion. But for Paley there was simply no way for that filament’s progression to explain the incredible array of phenomena he catalogued in Natural Theology. His reaction to human anatomy was essentially the same as my reaction to the clock motifs in Watchmen: an intense aesthetic rapture, followed by the desire to inventory and analyze.

Genesis Sui Generis

Most of Natural Theology consists of Paley rolling out example after example from anatomy, zoology, botany, and like biological fields. His reasoning, over and over, proceeds along this line:

  1. Here is something we know about anatomy. (Or a similar field.)
  2. This really reminds me of a machine! There’s often an analogy offered here. For instance, he might compare the operation of an eye to the operation of a telescope.
  3. Doesn’t it remind you of a machine?
  4. This thing in the body, not made by humans, really reminds us both of things that are made by humans. Therefore, God exists.
  5. (optional) He will often follow this up with a sentiment along the lines of, “After that example, no further examples should be necessary.” He will then give many more examples.

I’m being a bit flip here, and with what we know today it’s awfully easy to see the gaps and flaws in Paley’s thinking, but before the notion of natural selection had been articulated, Natural Theology had a pretty sound argument! It is quite seductive and intuitive to see a designing hand in biological details — I know people even today who learn enough facts about the human body that they dare anyone to know that much about it and not believe in God.

For the inhabitants of the Watchmen universe, the problem is even knottier due to the existence of Dr. Manhattan, an existence which appears to steamroll Darwin’s founding assumptions. The theory of natural selection rests on four pillars:

  1. Variation — individuals within a species vary.
  2. Genetic inheritance — traits are passed down via reproduction.
  3. Super-fecundity — organisms can produce more offspring than necessary to replace themselves over their lifetimes.
  4. Filtering — environmental and genetic factors prevent populations from increasing geometrically.

Combined, these factors tell us that only those best equipped to deal with the filters survive, and that those survivors pass their traits on to their progeny, who have been naturally selected for the best chances of survival.

None of these pillars apply to Dr. Manhattan! He was created artificially and accidentally. He is unique, irreproducible, and invincible. He exemplifies the notion of a massive change happening instantly rather than Darwin’s notion of gradual changes over millions of years. Yet I suspect Paley would find little comfort to his Biblical beliefs if he were aware of Jon Osterman’s sudden transformation.

William Paley, detail from a portrait painted by George Romney

For one thing, Paley’s “contriver” is nowhere to be found in Dr. Manhattan’s genesis. Instead, Jon assembles himself into a sui generis species which indeed does have a “watchmaker”, but not the creator reported in Paley’s Bible. Dr. Manhattan, in fact, fits the category of god better than the category of organism. Janey Slater says as much on page 11 of this chapter: “They say you’re like God now.” Jon replies, comfortingly, “I don’t think there is a God, Janey. If there is, I’m not him.” But then he tells her he’s still the same person, and that he’ll always want her, and in his self-narration he describes this moment starting with, “As I lie…” So is he lying too when he says he’s not God? Perhaps, but given his “makerless mechanism” remark at the end of the chapter, I suspect not. He might (eventually) think he’s a god, but never thinks that he’s the God.

Still, Jon’s near-omniscience and near-omnipotence would certainly be terrifying to Paley, a feeling shared by Milton Glass at the end of the chapter. But even more terrifying would be Jon’s overwhelming indifference to human life. Paley, it’s important to note, felt he not only had to prove the existence of the Christian God, but the goodness of that God as well — remember that the second part of his title specified that he would provide “Evidence of the Existence and Attributes of the Deity”. For Paley, God is not just a force who set the clockwork in motion, but one who did so out of love for humanity.

In the final quarter of Natural Theology, Paley abandons his litany of examples arguing for a contriver, directing his rhetoric into chapters with titles like “Of the Personality of the Deity”, “Of the Natural Attributes of the Deity”, and of course, “The Goodness of the Deity”. To support this final claim, Paley contends that “in a vast plurality of instances in which contrivance is perceived, the design of the contrivance is beneficial.” (pg. 237) He proceeds to back this up by explicating the overall pattern in which a creature’s abilities are well suited to its needs, a relationship we now can see clearly as owing to natural selection. Even without that lens, though, the question must be asked: beneficial to whom?

The Shark and the Herrings

Paley wasn’t unaware that nature could be red in tooth and claw. A plant or animal’s abilities are certainly beneficial to itself, but not to its adversaries, and those adversaries sometimes include us, the purported beloved of our creator! The tiger’s teeth, claws, and powerful frame are to its own benefit, but the distinct detriment of the lamb. Despite the New Testament’s exaltation of the meek, and of turning the other cheek, Paley “proves” divine goodness in part by pointing out the effectiveness of killing machines. What kind of “good” deity would frame such fearful symmetry? Well, that’s a question for next time.

Paley does try to address this dilemma, devoting a substantial portion of “The Goodness of the Deity” to the question of “animals devouring one another”. (pg. 246) There is much reference to “the natural order”, and an argument that being killed fast is better than dying slowly, framing predators as agents of mercy. Paley’s moral calculus is deeply utilitarian, based in a larger philosophical movement of the late eighteenth century which held that as long as good things outweigh bad things, the universe must be good. It’s an approach to morality that Watchmen readers may find familiar — an approach that depends heavily on who we see as the hero of the story.

Super-fecundity, later to become a pillar of natural selection, is for Paley an amelioration of misery for prey species: “In rivers, we meet with a thousand minnows for one pike; in the sea, a million of herrings for a single shark.” (pg. 250) Whether this is a valid defense of God’s goodness in the face of devouring animals depends on who you see as the protagonist of their interaction. If you’re the shark, plenty more herrings will be along later. If you’re the herring, you only have the one life!

In Watchmen, Ozymandias is the shark, and the shoal of herrings gathers throughout chapter 11. (And maybe a few guppies, according to Joey the cab driver on page 9 of that chapter.) Adrian sees himself as the hero of the story, and if a few unfortunates have to die along the way, it’s all for the greater good. Like Paley’s version of God, he rests on the rationale that if his actions benefit the “vast plurality”, the universe he aspires to make must be a good one.

Watchmen chapter 11, page 28, panels 1-6. The top tier of the page, six narrow panels depicting various characters reacting to the arrival of the squid monster: Steve Fine and Joe. Joey and Aline. Malcolm and Gloria Long. Ralph from Gordian Knoght and Milo from Promethean Cab. The watch seller. The two Bernards.

Part of the genius of Watchmen, though, is that we understand many of those “herrings” as unique, irreplaceable lives. The two Bernards. Joey. Her girlfriend Aline. Malcolm and Gloria Long. Steve Fine and his partner Joe. Ralph the Gordian Knot locksmith and his brother Milo, of the Promethean Cab company. The watch seller who berates Malcolm. None of these people are protagonists in Watchmen, and we don’t spend a whole lot of time with any of them, but we know them as people, with their own lives, emotions, and agendas. They are not anonymous prey, and when they die, more of them will not be along later.

Reading Paley’s utilitarian moral arguments in his context as an 18th-century Englishman, it’s easy to see how this notion of disposability propped up the logic of colonialism. If the goodness of God is axiomatic, proven by the happiness of the person writing about him, then surely those Englishmen must be the heroes of the story, the sharks to all those savage herrings in the lands they were bravely “discovering”.

Paley, attempting to justify the goodness of God despite the existence of evil, invokes a colonial analogy directly, making the case that, “A West Indian slave, who, amidst his wrongs, retains his benevolence, I, for my part, look upon, as amongst the foremost of human candidates for the rewards of virtue.” Now, it’s arguable whether Paley’s mention of “wrongs” carries within it a critique of slavery itself — if so, it’s quite submerged, as it would have to be given the general audience for whom he was writing. In any case, Paley trots out in the very next sentence “the kind master” of this slave, stating that this master “is likewise a meritorious character; but still he is inferior to his slave.” It’s a “noble savage” trope, similar to what we see in “Gunga Din” — seemingly uplifting the victim of a system while taking the system itself as just a part of God’s plan. In general, Paley’s justifications for what he calls “civil evil” (aka the evil that humans do) are redolent of what today we’d call unexamined privilege.

Seeing Ozymandias deploy that same utilitarian logic, reciting his hero’s journey narrative to his Asian servants as they die from the poison he’s given them, prompts us to examine the privilege and colonialism embedded into superhero stories themselves. “With great power, there must also come great responsibility” can be read as a recasting of the White Man’s Burden, a missionary notion of rescue in which one who assumes himself superior decides that it’s his job to save his subalterns from themselves, no matter the cost to them. By generally remaining reactive, most superhero stories cling to a moral high ground, a version of protection which responds only to external threats. Ozymandias shows us how thin is the line between that version of goodness and that of Paley’s God, insisting that we believe in a universe whose violence and death are mere byproducts of goodness and love.

This is the craft of Watchmen. While Paley’s watch on the heath uses regulated motion to point out the hour of the day, the object created by Moore, Gibbons, and Higgins uses intricately meshed narrative to point out the uncomfortable truths within its genre, and to highlight the broken versions of humanity we sometimes exalt as heroes. It’s less like a watch than a pair of spectacles, bringing a familiar world into a new focus, and revealing what was always there, if only we’d had eyes to see it.

Next entry: In the Forests of the Night
Previous entry: Soft Watchmen

Detail from The Persistence of Memory, showing a watch melting on a tree branch

The Watchmen Bestiary 34 – Soft Watchmen

NOTE: Watchmen will be spoiled below. And maybe a little melted.

On page 16 of Chapter 4, Jon and Janey have a discussion (verging on a fight) about his experience of time. He gives her examples, just as he’s been doing for us throughout the chapter: “In 1959, I could hear you shouting, here, now, in 1963.” Also, in his typically impersonal way, he spends most of the conversation with his back to her, staring at a painting on their wall.

Watchmen, chapter 4, page 16.

The web annotations zero in on that painting:

The picture on the wall is Salvador Dalí’s “Persistence of Memory” (1931), one of his most famous paintings, which features watches melting on a tree branch and a sofa.

As is often the case, the annotations are useful but not entirely accurate. The title of the painting is The Persistence of Memory (including the definite article), and there’s no sofa in it. Here, take a look for yourself:

The Persistence of Memory, by Salvador Dali

A watch melts on a tree branch, yes, as well as on a solid block from which the tree somehow grows. The third watch melts atop an object that could be many things, but a sofa isn’t one of them. The Museum of Modern Art in New York (which houses the painting) calls it a “monstrous fleshy creature”, and notes that it could be Dalí’s own face in profile, which appeared similarly in some of his other works from that period such as Illumined Pleasures and Face of the Great Masturbator. There could be a visual pun at work here, as watches themselves have faces — the last one, face down, is beset by ants, which for Dalí were a symbol of death and decay.

Overall, these watches symbolize a destabilization and deformation of time. Leslie Klinger suggests that “Jon may have selected this print for his apartment as a physical representation of his own unique relationship with time,” (pg. 128) but I don’t think so. If anything, Jon experiences time as even more stable and perfectly formed than the rest of us do. His metaphor, when he uses one, is of an “intricately structured jewel”, an image that suggests super-hardness, not the super-softness of Dalí’s watches. That softness is closer to Jon’s father lamenting (in reference to Einstein’s Theory of Relativity), “If time is not true, what purpose have watchmakers?”

So what does it mean for this painting to appear on Jon’s wall, and in Watchmen at all? To find out, let’s start with a little context. Dalí today is nearly synonymous with Surrealism, but he associated himself with the Surrealist movement for only a dozen years of his long life, joining in 1929 and then beginning to attack it in 1941, an attack which, well, persisted, until his complete rupture with the Surrealists in 1948. He would live another 41 years. Nevertheless, The Persistence of Memory is squarely within Dalí’s surrealist period, so it’s worth taking a look at what that movement represented, and how it might relate to Watchmen.

Surrealism as we know it today emerged in 1924, with the publication of the Surrealist Manifesto by French writer, poet, and philosopher André Breton. Like many artistic and cultural movements, it had a fractious beginning, with multiple claimants to its foundation and definition, but Breton has emerged as its historically recognized leader, and he functioned as such throughout the movement’s heyday. Breton had served as a psychological counselor in World War I, treating shell-shocked soldiers, and he was fascinated with the theories of Freud, particularly his concept of the unconscious mind.

Breton proposed to tap into that unconscious, bringing its products into the world as literature, and eventually as art, films, and theatre. He adopted two primary methods for collecting unconscious thought: automatism and dreams. Automatism, the production of words or drawings with little to no conscious mediation, was his emphasis in the early days of the movement, but over time it revealed its limitations, whereas the exploration of dreams proved endlessly fruitful. Breton attracted a cadre of followers, entranced by the possibilities of elevating irrationality and using it to overthrow what they saw as oppressive political and social structures. In 1929, Dalí became one of those followers.

The Paranoiac-Critical Method

Breton was energized by Dalí, writing in a 1929 exhibition catalogue that Dalí’s art is “the most hallucinatory we know”, and that it “constitutes a real threat” against bourgeoisie rationalism and order. (Dalí, pg. 84) Dalí, for his part, embraced the movement enthusiastically, frequently invoking the word “surrealist” to describe various aspects of his works, and introducing new concepts such as the “surrealist object”, including his famous Lobster Telephone. Even more importantly, he introduced a new avenue for bringing images from the unconscious into the waking world, an approach he called his “paranoiac-critical” method.

A photograph of Dali's Lobster Telephone -- a telephone with a lobster attached to the handset.

With this label, Dalí uses the concept of paranoia differently from how we understand it today. Rather than a persecution complex, he frames paranoia as the perception of connections and overlaps where none exist in reality, but which are difficult to gainsay with any rational argument — the same mental mechanisms which create and propagate conspiracy theories. Dalí cultivated this mindset in his creative phases, resulting in canvases that teemed with multiplicities of meaning, and images that presented themselves differently when seen from different viewpoints, such as the bodies of women making up the face of Voltaire. In his essay “The Rotting Donkey”, first published in 1930, Dalí sees the potential of this mindset:

I believe the moment is drawing near when, by a thought process of a paranoiac and active character, it would be possible (simultaneously with automatism and other passive states) to systematise confusion and thereby contribute to a total discrediting of the world of reality. (The Surrealism Reader, pg. 264-265)

Systematize confusion and discredit reality. This is an agenda particularly relevant to our times. The surrealists rather naively believed that such an action would overthrow the alleged rationalism behind World War I, fascism, and the rise of Hitler. In our own era, we’ve seen right-wing movements in the U.S. and elsewhere systematizing confusion and discrediting reality to their own advantage. Aspiring dictators and their media machines systematically undermine any authority outside their own — scientists, academics, journalists — and insist that any misfortune that befalls themselves is a result of conspiratorial persecution rather than their own shortcomings. In creating a paranoiac alternate reality, they are able to discredit the evidence of their followers’ eyes and ears, resulting in a surreal landscape which always serves their own ends.

There’s nothing quite so sinister in Watchmen — for once, the book is actually less grim than our world. Sure, it’s true that Ozymandias’ great practical joke systematizes confusion through an enormous surrealist object teleported into New York, and discredits reality by pulling a hoax on the world’s superpowers, but at least he’s doing it in an attempt to avert nuclear catastrophe, rather than simply seizing and maintaining power. That said, his Burroughs-esque stare at his wall of televisions certainly feels reminiscent of Dalí’s paranoiac-critical method, and his own cut-up mental state can be seen as a paranoiac one, systematizing ethical confusion such that he is able to discard it. As Dalí says, the paranoiac reaches “conclusions that often cannot be contradicted or rejected and that in any case nearly always defy psychological analysis.” (pg. 265) How can anyone tell if he’s gone crazy?

In a larger sense, and one more relevant to the scene we’re examining, the simple fact of Dr. Manhattan discredits the reality of the world that existed before him. We can see this in Nite Owl I’s sudden sense of irrelevance and subsequent retirement, and even more starkly in Professor Milton Glass’s article at the back of this chapter. Glass says, in reference to Jon Osterman’s American-associated omnipotence, “A feeling of intense and crushing religious terror at the concept indicates only that you are still sane.” Glass also asserts that Dr. Manhattan’s “very existence has deformed the lives of every living creature on the face of the planet”, just as Dalí’s solid objects deform the watches that drape over them.

One of Watchmen‘s best traits is the way it realistically portrays the impact on a national psyche of the emergence of supernatural powers, and the geopolitical power struggle that would ensue over control of those powers. As we gaze at Osterman gazing at Dalí, a metatextual level of surrealist subversion presents itself, albeit as a reversal — acknowledging real connections that have been ignored rather than paranoiacally imagining connections that don’t exist. The mainstream superhero universes of 1985 teemed with magic, superhuman abilities, and hyper-advanced technologies, but with almost none of the political or cultural impact those things would inevitably have on the world. Moore, by introducing just one superpowered individual and logically following the deforming consequences of his arrival, soundly discredits mainstream unreality, seeing the connections where they would naturally be and making us question how we could ever have missed them.

Juxtaposition and Dreams

Dalí sometimes demonstrated unexpected connections through his use of the double image — arrangements of objects that look like multiple things at once — but also relied heavily on simple juxtaposition of objects, such as the lobster on the telephone. Many surrealist artists used juxtaposition as a strategy for surprising and provoking the viewer, as memorably appears in the work of René Magritte. Magritte’s images routinely place objects in unexpected relation to each other, such as The Beautiful Relations, which shows facial features placed onto an open sky, with a hot-air balloon as one of the eyes, or Golconda, which shows dozens of men dressed for work, hanging midair at various heights in front of an unassuming block of flats.

Watchmen, being a comic, exercises its juxtapositions more between words and images than within images themselves, but it does so almost constantly. I’ve written before that if the book hadn’t been called Watchmen, it may as well be called Juxtaposition. In some scenes, such as the interpellated panels from Tales Of The Black Freighter, or Rorschach’s journal entry at the end of Chapter 2, the words and images overlap in numerous and multi-layered ways at once. In other, more story-oriented sections, such as the one where Dalí’s painting appears, the juxtaposition is a little more restrained, but it’s still definitely there. Take Janey’s words over the newspaper image in panel 1 of the Dalí page, or Jon’s narration from Mars overlaying panel 9. In fact, I would argue that Jon’s entire experience of time, living through all of it at once, is the ultimate multi-layered juxtaposition, making his reality into a constant surreality.

Like the other surrealists, Dalí was fascinated by dreams as well. He called his work “hand-painted dream photographs”, and devised various methods to keep himself as long as possible in the borderland between sleeping and waking, the better to retrieve products of the dream-state. Watchmen depicts a surreal dream too — Dan’s nightmare on page 16 of Chapter 7. There’s no question that this dream speaks to what dwells in Dan’s unconscious, so let’s take a closer look.

Watchmen, chapter 7, page 16

Dan’s dream, like much of Dalí’s work, is suffused with a mixture of libido and fear. It springs from the previous scene, his episode of impotence with Laurie — a scene, by the way, which leverages juxtaposition with the television narration to effects both funny and poignant. As the dream starts, we see a silhouette of the Twilight Lady, reflected in Dan’s glasses. This character, introduced just a few pages earlier, pretty clearly symbolizes the sexual side of Dan’s adventuring, even before we see her in the dream — a part of himself that he keeps meaning to throw away, but you know how it is. Her appearance in his lens repeats the motif we’ve been seeing throughout the chapter, starting with the cover, of lens reflections.

He runs up to her, fear on his face, framed in the crook of her arm. They embrace, their feet wreathed in smoke, and peel each other’s clothes away like rinds. They stand naked, embracing, this time on a flat plain leading to a mid-panel horizon. and then she peels another layer — Dan’s skin sloughs away, revealing his costume underneath. Then it’s his turn — he peels the Twilight Lady to find Laurie underneath, in her costume, the horizon having lowered to their knees. The two of them embrace, and the motif of body framing repeats, except that framed in between their two bodies is the beginning of a nuclear explosion. The explosion grows larger and larger, the horizon very low in the panel, until it engulfs them, removing the horizon altogether and peeling the final layer of their flesh to reveal embracing skeletons beneath, an image that repeats yet another motif, the graffiti of the silhouetted lovers first seen by Rorschach on page 11 of Chapter 5. Thus ends the dream — after this death-sex image, Dan awakes on the final panel of the page. We are left with the products of his unconscious — frustrated desire, rampant fear, and a sense of unreality to Dan Dreiberg, who becomes a flimsy wrapping around Nite Owl II.

Blots and Simulacra

Dalí’s work wasn’t sequential, and therefore each of his works must be taken on its own, but nevertheless he would have found some of these images familiar. The flat plain with its horizon is common to many Dalí paintings, The Persistence of Memory included. He showed his own flesh deformed often, especially early in his Surrealist period, and possibly even in The Persistence of Memory itself. He also featured his wife and muse, Gala, in many paintings that revealed her form emerging from some other construction, as in Galatea of the Spheres and Lapis-Lazuli Corpuscular Assumption. The bodies that shred away like tissue paper echo the super-softness that fascinated Dalí in many early works, where he showed formerly stable objects like clocks and cellos melting away like Camembert in the sun.

In particular, not only did he make no secret about his fear of sex, he highlighted it in painting after painting. Breton said about Dalí in a 1952 interview, “On the mental plane, no one was more struck by psycho-analysis than he, but, if he uses it, it is to maintain jealously his complexes, to carry them to exuberance.” Dalí was not interested in becoming “well-adjusted” or “curing” his psychological struggles, for if he rid himself of them, where would he find the images that kept spilling onto his canvases? In this way, he connects to yet another Watchmen character: Rorschach.

Walter Kovacs adopted an explicitly psychoanalytic image around which to base his identity, but he didn’t do this from a sense of introspection. Indeed, he wonders in his journal, “Why are so few of us left active, healthy, and without personality disorders?”, using the “us” to explicitly include himself in that category of stability and mental health. He is what others wish to see in him, but he wastes no time looking into himself.

Surrealist art sought to render visually the landscape of the unconscious, via automatic drawing and the depiction of dreams. Rorschach blots, on the other hand, are meant to go the other way — abstract images intended to stir unconscious associations. Rorschach, like Dalí, uses psychoanalytic imagery to reinforce his own neuroses, not to “solve” them, though unlike Dalí, he doesn’t do it quite so intentionally. Dalí’s own double images operated on a similar principle, allowing the viewer to receive the painting based on idiosyncratic and unconscious responses. Paranoiac Face is an emblematic example. Art historian Kirsten Bradbury describes it thus:

The painting was based on a photograph of African villagers. At first sight, Dalí believed that the photo was of a Picasso face, as he had recently studied them. He showed the card to Breton, who thought it was a picture of the Marquis de Sade, who interested him. Therefore Dalí rationalized that the individual’s mind gives an image the desired characteristics; viewers see what they want to see. (Essential Dalí, pg. 67)

Paranoiac Face, by Salvador Dali

Viewers see what they want to see, or what their unconscious directs them to see, just as in Rorschach blots and Rorschach himself.

We haven’t quite finished the roundup of surrealist images in Watchmen. While Dan’s dream is likely the most surrealist moment provided by Dave Gibbons, as the artist of Watchmen, there is also an artist in Watchmen, one whom the text explicitly identifies as a surrealist: Hira Manish. Manish receives this description on the last page of Chapter 8’s back matter, and in that same chapter we see the only canvas of hers shown in the story, her rendering of the monster that will be teleported into New York.

Once again, this illustration is a mix of sexuality and fear, and I would make the case that it’s a Dalínian double image as well, what I’ve described before as “pretty clearly a nightmare version of female genitalia.” Even the panels surrounding this image on page 11 refer to sex and pregnancy as both potential pleasure and potential horror, and though we don’t get to see it, Manish is clearly sketching this bizarre vision from a real model, albeit one based on her work, a strange loop of representation and reality.

In “The Rotting Donkey”, Dalí refers to the products of his paranoiac-critical method as “simulacra” — semblances of the dream world given tangible form in our world. He calls them “new and menacing”, and tells us that connoisseurs of images “have long ago learned to recognise the image of desire hidden behind the simulacra of terror”. (the Surrealist Reader, pg. 266) Surrealist paintings are simulacra in image form, but surrealist objects move these simulacra into all three dimensions. For Veidt’s grand joke, nothing less than a giant surrealist object would do, and he explicitly procures a surrealist to ensure that this object would contain the requisite equal measures of fear and desire.

The Persistence of Memory

So it’s pretty clear at this point that the appearance of a surrealist artwork in Watchmen can draw our attention to the surrealist moments of Watchmen: the systematized confusions, the juxtapositions, the unconscious eruptions of dreams and unbidden associations, and the paranoiac death-sex simulacra which provide the book’s most terrifying moments. What can we make of this specific surrealist painting appearing on Doctor Manhattan’s wall?

As I’ve said, I disagree with Klinger that Jon may have picked it out to symbolize his relationship with time — while his all-at-once juxtaposed experience may be intensely surrealist, it represents a crystallization of time rather than a liquefaction of it. Instead, if we’re going to make a headcanon story about how that painting arrived in the apartment, I’d speculate that Janey herself bought it and hung it, attempting to use a familiar cultural artifact to find her way toward understanding Jon’s massively changed perspective. She fails to understand it, as the page so clearly proves.

However, as a phrase, “the persistence of memory” captures a great deal about Watchmen. That phrase could serve as an alternate title for Chapter 9, in which Laurie’s memories persistently bubble up through her conversation with Jon, eventually overcoming her own mental blocks to present her with the fact of her father’s real identity. Tellingly, it is only by Jon persuading her to consider his surreal experience of overlapping moments that she can put the pieces together. Even beyond this chapter, Watchmen has flashbacks galore — in fact the very scene in which the Dalí painting appears is itself a flashback.

What’s more, the persistence of memory is a theme in Watchmen overall — for Sally Jupiter and her ever-brightening past, for Rorschach and the images that haunt him, for the spirit of ’77 and how it refuses to stay banished. Thus, both the specific painting and the movement it represents pertain directly to Watchmen, a book peppered with surrealist moments, which tells its story through persistent memories, and which itself plays on our memory of both bygone superhero conventions and those that were very current to its decade.

Just one more thing before I wrap up: according to Dalí expert Dawn Ades, the artist had a close relationship with one Robert Descharnes, a French photographer who served as Dalí’s secretary through to his death, and managed his copyright beyond that. (Dalí, pg. 206) This name is awfully close to the “human sensitive” Robert Deschaines, whose brain gets cloned and placed inside Hira Manish’s enormous surrealist object. Given that Dalí was still alive while Watchmen was being written, and therefore Descharnes’ name might have been in the news from time to time, I have to wonder whether this is coincidence, or whether Moore found inspiration for a character name from a surrealist-adjacent real-life figure. Perhaps I’m just seeing connections where none exist, but if so, wouldn’t Dalí be proud?

Next Entry: Watchmen and Watchmakers
Previous entry: The Morality of My Activities

Portrait of Dante by Botticelli

The Watchmen Bestiary 33 – The Morality of My Activities

Abandon all hope of avoiding Watchmen spoilers, ye who read this post.

Our journey through Watchmen references has now crossed into Chapter 4, a chapter devoted exclusively to exploring the character and memories of Jon Osterman, Doctor Manhattan. One of those memories contains the next reference — from his early foray into superheroing:
Watchmen Chapter 4, page 14, panel 2. Dr. Manhattan points at a gunman, whose head explodes. A large caption almost covers up the word "Dante's". A smaller caption reads "The morality of my activities escapes me."
The eagle-eyed Annotated Watchmen v2.0 finds a reference here that even Leslie Klinger missed, looking behind the caption box to notice:

The name of this “crime-den” is “Dante’s,” a reference to the Italian author best known for the Divine Comedy, which included a trip to Hell. The name and red lighting seem to be intended to invoke a hellish atmosphere.

Aside from the fact that the writer likely meant “evoke” rather than “invoke”, and that “vice-den” is improperly quoted as “crime-den”, this is an astute observation! The club name is mostly obscured, but once we see it as “Dante’s”, we can’t possibly see it as anything else, and indeed Dante’s version of Hell is underground, just as Moloch’s vice-den is said to be. The connection is very clear.

Dante and the Commedia

So let’s dive a bit into Dante and his greatest work. Dante Alighieri was born in 13th-century Florence, Italy. His birth year is widely accepted as 1265, though the logic behind establishing this birth year is, as Mark Scarbrough points out in his stellar podcast Walking With Dante, pretty specious. But it’s enough for our purposes to know that he was born midway through the 13th century, became active in Florentine politics as an adult, and was exiled in 1302 as the political terrain shifted. He died in 1321, having never returned to his home.

Dante had been writing and releasing poetry since well before the turn of the century, but it was in exile that he composed his master work, a work he simply called Comedy — “Commedia” in his medieval Tuscan. (The “Divine” would be added by his fan and commentator Boccaccio, well after Dante’s death. It’s also worth pointing out that the name “Comedy” isn’t after our modern sense of hilarity, but the older sense of a happy ending.) Comedy was a trip through the known universe, as Dante understood and imagined it, and it was also a comprehensive catalog of his moral and philosophical thought, deeply rooted in the Christianity (specifically Catholicism) of his time.

Dante composed his poem of individual cantos (think chapters or sections) grouped into three canticles: Inferno, Purgatorio, and Paradiso. It’s written in the first person voice, and claims to be an account of how Dante became lost in a dark wood, and with help from the ghost of the classical poet Virgil, traversed every level of Hell (Inferno) and Purgatory (Purgatorio). He must leave Virgil behind to travel through Heaven (Paradiso), so Beatrice — his idealized woman and the object of his courtly love poems, who had died in 1290 — becomes his guide for the final piece of the trilogy.

Comedy makes a number of surprising literary moves, not least the way that it mixes together figures from disparate parts of both literature, religion, history, and local politics. In his travels, Dante the pilgrim meets characters from the Bible standing alongside men, women, and creatures from mythology. People from history and Dante’s own Florentine contemporaries populate the mix as well, so that the landscape of God’s judgment includes everyone who ever was or ever was imagined.

From our modern perspective, mixtures like this may not be too startling — we’ve seen Bill and Ted joshing with Socrates and Joan of Arc, or a Marvel comics universe where Thor and Hercules (and seemingly all the members of every other pantheon) run around with futuristic scientists and soldiers. For that matter, we’ve got Watchmen, in which we get The Comedian shaking hands with Gerald Ford and Doctor Manhattan with JFK. But in the 13th century, religion, myth, history, and current events didn’t mix in fiction — until Dante.
A diagram of the universe described in the Comedy, including Hell, Purgatory, and the celestial spheres of paradise.
In addition to its bold approach to bricolage, Comedy also displays an astonishing level of structure. Medieval numerology is everywhere, peppering the work with threes, nines, tens and hundreds, among other sacred numbers. Three, being the holy number of the Trinity, appears at the highest level of abstraction — three parts of the Comedy itself — down to the lowest level of the poetic lines, which are written in a form called terza rima, in which rhymes repeat and interlock three times each. Nine, being three times three, is holy times holy, which is why we see nine circles of Hell, nine spheres of heaven, and so forth. Thirty-three is also a big one, with two of the canticles containing 33 cantos each, and most stanzas containing thirty-three syllables. (Dante would love the fact that this post is entry number 33 in the Watchmen Bestiary.)

Ten appears various places in the Bible, such as the Ten Commandments or the ten plagues of Egypt. Similarly, tens show up in the Comedy as well, such as when we add the “vestibules” to the nine levels of Hell and Heaven. Ten times ten — a perfect number in Dante’s sight — was the number of overall cantos in Comedy, and in fact that hundred is made of three thirty-threes plus an introductory one. (Inferno has 34 cantos.) This formulation of 9+1 or 99+1 undergirds the Comedy‘s structure, but there’s more to it than just numbers. Structure appears thematically, such as in Inferno, where Dante the pilgrim often echoes the sin he sees punished, and linguistically, such as the fact that each canticle of Comedy ends with the word “stelle” — stars.

In this way, Comedy resonates with Watchmen, which is itself richly structured. Moore and Gibbons aren’t so concerned with numbers, though Dante would doubtless appreciate the nine-panel layout employed throughout the book. With Watchmen, structure becomes more a matter of rhythm, such as the way that (for most of the book) plot-driven chapters alternate with character-driven chapters, or the way that changes in scene or lighting can create “X” and “O” shapes on the page.

Structure also shows up on the chapter level. In the Love & Rockets post, I went on at length about the structure of Chapter 2 — a present-day storyline interspersed with flashbacks, progressing in chronological order, with each showing The Comedian from a different character’s viewpoint. Probably the most famous structural trick in Watchmen occurs in Chapter 5, “Fearful Symmetry”, in which the panel layout for the entire issue is completely symmetrical, meeting in the middle with a double-page splash of Adrian Veidt fighting his would-be assassin. (Adrian, appropriately, is at the center of the story.) Symmetry appears in Comedy as well, with the mountain of Purgatory reflecting the cavern of Hell, and Purgatory itself poised midway through Dante’s journey, its middle cantos discussing the questions of free will that underpin the entire moral and theological structure of the poem.

The plots of the two works are quite different, of course. Watchmen operates (on the surface level anyway) as a mystery, while Comedy is essentially a tour — a very long tour through all the levels of a highly structured afterlife. That afterlife is divided according to sins and virtues, with each division populated by emblematic examples of the behavior — Judas as the ultimate traitor, Midas as the icon of avarice, and so on.

That said, Chapter 1 of Watchmen does take us on a tour, with Rorschach as our pilgrim and his own paranoia acting as his guide. As we follow, he takes us to each circle of “superhero” existence in his world, circles which encompass a number of solid archetypes. There’s the rough Comedian, grizzled and dark like a Punisher or Nick Fury. There’s the earnest Nite Owl and his cave full of gadgets and vehicles a la Batman. Ozymandias embodies the wealthy altruist — again Batman, but also Iron Man, Green Arrow, and many others — as well as the perfected human athlete such as Captain America or, uh… Batman. Silk Spectre comes across as the sex-bomb gymnast type, like Black Canary or Black Widow, while Dr. Manhattan has both the super-science of a Mr. Fantastic and the godlike power of a Superman. Thus our introduction to Watchmen takes us through a Dante-esque journey of figures exemplifying ideas, but the book holds their fates until its final chapter.

Manhattan and Morality

About those fates — one aspect of the moral structure that pervades the Inferno (and to a lesser extent Purgatorio) is the notion of contrapasso, which we may define more or less as “the punishment fitting the crime.” Thus usurers must carry a purse around their necks as they avoid fire raining from the sky. Soothsayers who tried to predict the future spend their time in Hell with their necks twisted 180 degrees, so they are only able to look backward. Flatterers are, well, immersed in shit. And so forth.
A painting by Stradanus of soothsayers in Hell, with their heads turned backwards.
Watchmen doesn’t portray an afterlife of just desserts, but it does endeavor to show a variety of human (and superhuman) natures and their consequences, with no shortage of poetic justice, or at least poetic irony. Thus The Comedian, who lives his life as a fallen hero, becomes a truly fallen hero at his life’s end. Thus Nite Owl, who can only really feel like himself behind a mask, ends up adopting a whole new identity at the story’s end. Thus Ozymandias, whose name evokes Shelley’s poem about a king whose works were far less lasting than he belived they would be, creates a peace so fragile that a diary can tip it over. Thus Rorschach becomes a blot on a featureless white surface.

And what of Doctor Manhattan, the character whose chapter gets the Dante reference? Here we see some of the widest gaps between Comedy and Watchmen. Dante’s entire project is to flesh out a moral universe overseen by a stern and loving God, whose limitless knowledge pairs with a vast array of punishments, rewards, and (in the case of Purgatorio) one that can lead to the other. The closest thing to God in Watchmen‘s universe, though, is Doctor Manhattan himself, and the transformed Jon Osterman has very little interest in engaging with humanity at all, let alone constructing an afterlife of individual contrapasso for each member of it. The moral universe of Watchmen, as I discussed in the Bible reference posts, inverts traditional Christian stories to become a parody of their viewpoints.

Thus Doctor Manhattan’s story ends with him deciding to become God, and having observed him through the course of Watchmen, we might justifiably have our doubts about the sort of universe he will create. Where Dante’s God has love, Manhattan has only curiosity, and a rather weary curiosity at that. But there’s even more to this question of creators and the moral dimensions of their creations.

Consider this: Dante presents Comedy as the exploration of an afterlife created by God. But is it that, really? Of course not. It is the exploration of an afterlife created by Dante. And to make things even more complicated, Dante the creator poet explores his creation via the viewpoint of a pilgrim… who is also Dante. These two — the poet and the pilgrim — claim the same identity, but they are clearly not the same. Dante the pilgrim is a fictional character, entirely controlled by Dante the poet, who was a real person.

Moore and Gibbons don’t insert themselves into their story, but they do create a world that opens thorny questions about the nature of authorship. In the last entry, I asked whether Jon Osterman might have collapsed the probability waveform of his universe at the moment he became Doctor Manhattan, thus creating the future of his world at the moment he observed it. Maybe, maybe not, but the story does make very clear that at least he can see that future. More than that, as Chapter 4 shows, he lives it in all in the same moment, inhabiting a bewildering consciousness of mixed simultaneity and linearity.

He is, he tells us, a puppet who can see the strings. But he clearly can’t see all of them, because he remains unaware of his creators: Alan Moore and Dave Gibbons. He is a sort of stand-in for the reader (or at least, the repeat reader) in his awareness of the full story, but even aside from not knowing the authors of it, there are other dimensions of his story that he fails to understand. In the panel that inspired this post, his voiceover states, “the morality of my activities escapes me,” as we see him exploding a gunman’s head. Let’s unpack that a little.

In the context of the story Dr. Manhattan is telling us, he’s been placed at that moment into a dubiously moral framework by the newspapers calling him a “crimefighter”, and the government insisting he live up to the label. So he might be saying that despite the entities claiming otherwise, he fails to see the morality of what he’s been sent out to do. As readers, we might agree with him there. But as is so often the case in Watchmen, the juxtaposition of words and pictures strikes a heavily ironic note — in this case, we’re watching the “crimefighter” casually murder a human who poses no threat to him. (No humans pose any threat to him, no matter how heavily armed.) The rest of the crowd, whatever their other vices, is shocked and horrified at this sight. Yet the immorality of Dr. Manhattan’s activities escapes him as well.

But it doesn’t escape us, and it doesn’t escape Moore and Gibbons. In that moment, they are clearly showing us the distance between Manhattan’s moral compass and their own, and presumably ours as well. So while Manhattan may be able to see the strings, that doesn’t mean he understands them. He is a compromised reader, and a compromised author. Why is he this way? I would suggest that, like Dante, Jon Osterman is an exile, and like Dante, the experience of exile fundamentally shapes his consciousness.

Osterman in Exile

In fact, Jon suffers a series of exiles, several of which we see in this chapter. In 1945, his father reacts to the news of Hiroshima by throwing away Jon’s cogs, in effect exiling him from his childhood identity as an aspiring watchmaker. From there, he is ejected from his childhood home, first to Princeton and then to Gila Flats. At that lab, inside the intrinsic field chamber, he suffers an exile far more profound: permanent estrangement from his own body.
Watchmen, Chapter 4, page 8, panel 4. Jon reduced to a skeleton, and even that disintegrating. Caption: The light is taking me to pieces.
There’s a section of the Inferno where Dante (the pilgrim) encounters the fate of suicides. The contrapasso for these souls, who shed their bodies voluntarily, is that they are forever denied those bodies in the afterlife. They are transformed into strange trees and bushes, gnarled and devoid of leaves. In this form, they can see other humans only as menaces — breakers of branches. After he constitutes an artificial body for himself, Jon Osterman finds himself similarly distanced from humanity, watching and participating in its activities with diminishing interest.

Finally, in the course of the book, he chooses to exile himself from humanity altogether, first to Mars, and then (we presume) much further by the story’s end. Perhaps in a sense this series of exiles echoes the progression of Comedy. Where at first Jon finds his expulsion from the life he imagined hellish, he seems to experience the removal of his body as purgatorial, a purgation of self, albeit an involuntary one. His final exiles out into space echo the images of the Paradiso, which was a journey through the celestial spheres of Ptolemaic medieval astronomy, including Mars. But Dante’s story of paradise centers the notion of transcendence, and Jon’s resignation and removal manifest as a parody of that paradise, not an attainment of it.

Jon’s detachment from humanity isn’t just because he loses the physical, carnal aspect of being human. Dante’s suffering shades have lost that aspect too, but those who haven’t ascended are as human and limited as they ever were. Dr. Osterman, though, reconstructs his consciousness as he reconstructs his body, and in doing so, becomes an exile from the human experience of linear time.

In Canto 29 of the Paradiso, Beatrice explains how the mind of God exists in an “eternity outside of time”, and that “after” and “before” did not exist until He created them. His angels, she says, have never turned their vision from the face of God, “so that their sight is never intercepted / by a new object, and they have no need / to recollect an interrupted concept.” (Translation by Allen Mandelbaum.) Dante scholar John Took sees these lines as defining a fundamental difference between human and divine experience:

Thus time enters into human experience in respect of one of the most fundamental aspects of man’s activity as man, namely in respect of his intentional reconstruction both of self and the world beyond self as the basis for everything coming next by way of its proper conception and celebration. The intentional reconstruction both of self and of the world beyond self, Dante thinks, is always temporally conditioned. It is always a matter of its successive moments. (Dante, pg. 386)

Took tends toward the obtuse and rococo, and this passage is certainly no exception, but it does help us understand just how far away Jon Osterman has been sent from us. If human experience is always temporally conditioned, always a matter of successive moments, then human experience is no longer available to Jon.

Given that reality, is it any wonder he finds himself a stranger to human morality? This panel, in a club called “Dante’s”, shows us how removed he has become from such concepts, even in 1960, well before the main events of the book’s plot. In fact, that panel is pretty much entirely devoid of morality — not just the Manhattan murder, but Moloch himself and all the sinners in the vice-den. Naming the club “Dante’s” is a perfect irony generator by Moore and Gibbons, since human morality was the basis of Dante’s entire project.

Dante explored morality by constructing an extended encounter between the human and the divine. Moore and Gibbons do something similar, but in their case the human and divine meet in a single figure, and that figure is very far from Christlike. Instead, he personifies the morality of the atomic bomb, of humankind ascended to godlike power without transcending its fundamental flaws. Jon Osterman cannot resolve this tension within himself, but he does his best to abandon it, hoping to leave our (and his) complicated and messy humanity behind for the cleaner and simpler stars.

Next entry: Soft Watchmen
Previous entry: Time Pieces

Photo of Albert Einstein

The Watchmen Bestiary 32 – Time Pieces

Spoilers for Watchmen are relatively plentiful below.

Like Watchmen itself, The Annotated Watchmen v2.0 is divided into chapters, and the beginning of each chapter’s annotations outlines its motifs, its focus, its cover, and the source of its title quotation. Thus it is that as we enter Chapter 4, we focus on its epigraph, which the annotations cite as “A quotation from Albert Einstein.” Specifically, the epigraph is this:

The release of atom power has changed everything except our way of thinking… The solution to this problem lies in the heart of mankind. If only I had known, I should have become a watchmaker.
— Albert Einstein

There’s only one problem: Einstein never said this. As Leslie Klinger correctly points out, the source of this alleged quote has not been found, and professional quote verifier Ralph Keyes has flatly stated that “Einstein said no such thing.” (The Quote Verifier, pg. 53.)

Say What?

The “quote” is in fact cobbled together from various things that Einstein said or sort-of said, but assembled to imply a sense that is quite false to Einstein’s actual viewpoints. There are three fundamental pieces to the epigraph:

1) “The release of atom power has changed everything except our way of thinking.”

This part of the epigraph nearly matches a sentence that Einstein wrote in a 1946 fund-raising telegram for the Emergency Committee of Atomic Scientists. The first two sentences of that telegram are:

Our world faces crisis as yet unperceived by those possessing power to make great decisions for good or evil. The unleashed power of the atom has changed everything save our modes of thinking and we thus drift toward unparalleled catastrophe.

In the context created by Watchmen, this first portion of the Einstein “quote” sounds a bit resigned. In its true context, however, and with its final clause restored, it’s meant to instill a driving sense of urgency. The telegram winds up with a pitch for money — two hundred thousand dollars for a “nationwide campaign to let the people know that new type of thinking essential if mankind is to survive and move toward higher levels.”

Einstein passionately believed that atomic weapons were too dangerous to rest in the hands of individual nations, and that the information on how to create them should be held only by a “supranational” world government organization. This was the mode of thinking he wished to change — a focus away from nationalism, and toward a one-world philosophy. Away from competition, toward cooperation. Having lived through two World Wars and having seen a Holocaust perpetrated against his people, Einstein felt convinced that if individual nations held atomic weapons, they would certainly use them against each other. He saw arms control as humanity’s best hope.

Unfortunately, though the Emergency Committee promoted peace plans, gave speeches, and even produced a couple of short movies to support its peaceful message, that message failed to gain a foothold in a world whose international temperature was rapidly plummeting toward Cold War. The Committee disbanded in 1951. Incidentally, one of the groups it funded during its lifespan was the Bulletin of the Atomic Scientists, also co-founded by Einstein, and more importantly for our purposes, creators of the Doomsday Clock whose iconography Moore and Gibbons weave into every issue of Watchmen.

The Bulletin of the Atomic Scientists' Doomsday Clock alongside the Watchmen one

2) “The solution to this problem lies in the heart of mankind.”

The ellipsis in Chapter 4’s epigraph is doing a lot of heavy lifting. Normally that punctuation mark suggests that we’re skipping over some superfluous material to arrive at a later point in the same quoted document. However, this “heart of mankind” sentence does not appear at all in the Emergency Committee’s fundraising telegram. It instead paraphrases a sentiment that the post-WWII Einstein frequently expressed, one which was arguably most prominent in a June 23, 1946 article in the New York Times Magazine, entitled “The Real Problem Is In the Hearts of Men.” Note that here Einstein does not argue that the solution is to be found in humanity’s heart, but rather the problem itself.

This article leads off with a recapitulation of the “new type of thinking” quote from the Emergency Committee’s telegram, so it’s reasonable enough to assume that “this problem” does in fact refer to the change in thinking Einstein saw as necessary. He then goes on to argue that the bomb makes armies irrelevant, now that nations can wage war on each other with rockets while never crossing each other’s borders. Furthermore, science has no defense against this kind of attack, and therefore national military buildup has become an obsolete strategy to secure safety. This article has several versions of Einstein’s famous “We cannot simultaneously plan for war and peace” sentiment, in service once again of the world government proposal.

The problem, as he states it, is that humans must cooperate to avoid self-inflicted destruction, but that competition comes much more easily to us than does cooperation. “It is easier to denature plutonium,” he asserts, “than it is to denature the evil spirit of man.” And yet, his only option is to speak to our higher selves, hoping to persuade enough people to change their way of thinking. “We will not change the hearts of other men by mechanisms,” he says, “but by changing our hearts and speaking bravely… When we are clear in heart and mind — only then shall we find courage to surmount the fear which haunts the world.”

This topic comes up a lot in a book called Einstein and the Poet, a fairly low-quality retelling of some Einstein interviews in which “the poet” (as the author has dubbed himself) speaks with Einstein on four different occasions: once before World War II, once during, and twice after. In the later discussions, Einstein returns again and again to the theme that humanity’s only hope is to alter its own heart. A sample:

I agree with you, intellect has never saved the world. If we want to improve the world we cannot do it with scientific knowledge but with ideals. Confucius, Buddha, Jesus, and Gandhi have done more for humanity than science has done. We must begin with the heart of man — with his conscience — and the values of conscience can only be manifested by selfless service to mankind. (The pages are unnumbered in this book, so I can’t cite a page number.)

However, while it’s true that Einstein saw this change as humanity’s only hope, his outlook was not optimistic. When “the poet” asks him, “Why is it that you stand so alone in your plan to create a supranational government?”, Einstein replies, “Because men don’t want to change their hearts. At the bottom of all problems stands the human animal, with his greed.”

If the need to change our way of thinking is the problem, than of course the solution must come from within us, but Einstein didn’t tend to see “the heart of mankind” as a solution, but rather as a problem which must be overcome despite humanity’s natural inclinations.

3) “If only I had known, I should have become a watchmaker.”

The last panel of Watchmen Chapter 4, displaying the Einstein epigraphHere we come to the most problematic piece of them all. While it’s very difficult to prove a negative, no one who has researched this quote can find any place where Einstein expresses any wistful proclivity for making watches. More’s the pity (I almost said “Moore’s the pity”) for Watchmen, which relies on that sentiment to tie Jon Osterman the walking bomb to his watchmaking father, and to the clock motif of the whole book. The very chapter title, “Watchmaker”, relies on the one word of this quote that Einstein does not seem to have said at all.

Not only that, but where Einstein did express this sort of regretful sentiment (albeit always with other professions like plumber or cobbler), it was not in the context that this epigraph tries to present. In the “quote” of Chapter 4’s last panel, the “if only I had known” seems to refer back to “the release of atom power”, and “this problem” of needing to instill new thinking in old human brains. The suggestion seems to be that if Einstein had known his investigations into relativity would result in the atomic bomb, he would never have become a scientist at all. But while he did feel some amount of guilt for his role in the bomb’s arrival, he never tied that guilt to any hindsight renunciation of his scientific career. On the contrary, science remained the guiding light of his entire life through his old age, and he continued passionately to advocate on behalf of its search for truth.

Now, he was certainly known to inveigh against things that irritated him in the human or physical realm, and to do so by rhetorically making a retroactive change to his profession — just not about his role in the creation of the bomb. Probably his most well-known use of this formula was in an 1954 interview in which he was bemoaning McCarthyism’s effects on academia.

In pushing back against the politicization of his profession, he stated that if he were young again and had to decide how to make a living in 1954, “I would not try to become a scientist or scholar or teacher. I would rather choose to be a plumber or a peddler, in the hope of finding that modest degree of independence still available.” In other words, he’d still pursue science, just outside the academic cloister that had become a target of the political right. (This assertion, by the way, won him an honorary membership card in a plumber’s union.) (Einstein: His Life And Universe, pg. 533-4)

Even thirty years earlier, in a 1924 letter to Max Born, he made a statement like this about his deep discomfort with quantum physics and its notions of using probabilities and uncertainties in its model of the physical world:

I find it quite intolerable that an electron exposed to radiation should choose of its own free will not only its moment to jump off but also its direction. In that case, I would rather be a cobbler, or even an employee of a gaming house, than a physicist. (Ibid., pg. 325)

This is not a statement of regret or guilt, but more an ultimatum delivered to physics itself. Though he’s often mistakenly associated with relativism (rather than relativity), Einstein in fact believed wholly in a physics whose rules were certain and unvarying — in fact he nearly named his theory of relativity the Invariance Theory, due to its strict causality and its assertion that the relationship between space and time remains constant no matter from what perspective it is viewed.

Photo of Einstein and Bohr

Niels Bohr and Albert Einstein, 1925

He spent the latter half of his career challenging Werner Heisenberg’s uncertainty principle and Niels Bohr’s probabilistic model of the atom, frequently reiterating various versions of “God does not play dice with the universe.” Far from dramatically abandoning his discoveries, his letter to Born about wanting to be a cobbler or gaming-house employee was a rhetorical position that demanded the falsity of quantum theory in order for physics to retain Einstein’s allegiance. He remained loyal to his deterministic vision throughout his life, ironically displaying a reluctance to change his own mode of thinking.

The closest approximation I could find to any wish on Einstein’s part to revise his past because of the bomb didn’t invoke any other profession at all. In 1939, Einstein had co-authored a letter to Franklin Roosevelt, warning him that a nuclear chain reaction in a large mass of uranium could be made into an extremely powerful bomb, and that German scientists might be pursuing such a bomb. The letter suggested that Roosevelt may want to have “some permanent contact maintained between the Administration and the group of physicists working on chain reactions in America.” Roosevelt agreed, and the result was the Manhattan Project.

After Hiroshima, Nagasaki, and the conclusion of World War II, Einstein was horrified by the moral dimensions of the bomb. Due to his letter to Roosevelt and his E=mc2 equation demonstrating the relationship between mass and energy, the popular press tagged Einstein as “father of the bomb”, though he’d done none of the technological work necessary to bring it to fruition. He was deeply uncomfortable with this label, lamenting the Roosevelt letter in a 1947 Newsweek article: “Had I known that the Germans would not succeed in producing an atomic bomb, I never would have lifted a finger.”

Again, this quote does not in the slightest shy away from a career in physics, let alone yearn for one in watchmaking. Instead, his sense of regret spurred his quest for a world government. Meanwhile Truman, that leader so beloved by Rorschach, dropped the bomb “with little high-level debate.” (Ibid, pg. 484)

Pieces of Time

So okay, Einstein didn’t really say what Watchmen says he said. But Chapter 4 focuses on Doctor Manhattan, and even choosing Einstein as the figure for the epigraph, regardless of the accuracy of the words, feels like a rich connection. What light can Einstein shed on the good Doctor?

Well, for one thing, their personalities have some attributes in common. Einstein was rebellious where Jon is passive, but they shared a similar difficulty in dealing with humans, especially in Einstein’s childhood. Einstein biographer Walter Isaacson wrote, “To use the language of psychologists, the young Einstein’s ability to systemize (identify the laws that govern a system) was far greater than his ability to empathize (sense and care about what other humans are feeling).” (Ibid., pg. 12) This doesn’t necessarily mean that he was “on the spectrum” as we say now (though some have certainly argued that case) — in fact he became very socially skilled in his adulthood. But human beings did pose more of a puzzle for him throughout his life than other natural phenomena — he knew how everything in this world fits together except people.

Perhaps related to this sense of remove, Einstein seemed to share with Dr. Manhattan a certain indifference to death. Here’s a quote from his letter of condolence to the family of his dear friend Michele Besso:

Now he has departed from this strange world a little ahead of me. That signifies nothing. For those of us who believe in physics, the distinction between past, present, and future is only a stubbornly persistent illusion. (The Ultimate Quotable Einstein, pg. 113)

Not only does his quote (to a grieving family!) veer rather close to “A live body and a dead body contain the same number of particles” territory, he also seems to echo Doctor Manhattan’s insistence that linear time is an illusion.

Chapter 1, page 21, panel 3 of Watchmen. Dr. Manhattan says, "A live body and a dead body contain the same number of particles. Structurally, there's no discernible difference. life and death are unquantifiable abstracts. Why should I be concerned?"

From here, it’s probably worth a step or two into the theory of relativity, a theory that has some rather surprising implications for the Watchmen universe. I’m hardly an expert on the topic, and I’d welcome any corrections, but based on my understanding, the first piece of this theory that Einstein worked out, leading to his landmark paper on special relativity in 1905, was a realization about time. In the Newtonian model of the 19th century and prior, time exists in a pure form, detached from observation — Newton wrote in his Principia, “Absolute, true, and mathematical time, of itself and from its own nature, flows equably without relation to anything external.”

Einstein, however, asserted that time is not absolute, but rather localized to each individual observer, with no way to determine what observation is “correct”. What seems simultaneous to one observer may not be so to another, and those observations depend upon the observer’s position and movement through space, thus revealing time and space as dimensions of the same fundamental fabric.

Now, consider that realization in light of a universe in which one tall blue observer experiences all occurrences as simultaneous, independent of his relationship to space. Does this disrupt the relativistic model? Jon certainly seems to think so. In his frustration at how humans insist on on seeing the “intricately structured jewel” of time edge by edge, he strongly implies that his viewpoint is the correct one, whereas in a relativistic model, he might see that his experience of time is no more or less true than Laurie’s. The notion of time as an “intricately structured jewel” rather than a quality woven together with space seems to me somehow even more Newtonian than time as “absolute, true, and mathematical.” One wonders if Jon is mistaking his own observations for fact, just as Newton did before he was upended by Einstein.

But while Jon’s experience of a whole and “true” time may seem Newtonian, the idea that all of it is predetermined actually fits quite well into Einstein’s worldview. In a 1929 interview, Einstein stated plainly: “I am a determinist. I do not believe in free will.” In this way, his viewpoint comports well with Dr. Manhattan’s experience of reality. As Isaacson explains, “Einstein… believed, as did Spinoza, that a person’s actions were just as determined as that of a billiard ball, planet, or star.” (Ibid, pg. 391) For Einstein, everything was governed by natural laws, including humans. It must have been enticing to believe that if he could only discover the full truth of those laws, the future would be laid out before him, just as it is for Doctor Manhattan.

Spooky Action At A Distance

This is why Einstein was so deeply discomfited by Heisenberg’s uncertainty principle, which states that, “an electron does not have a definite position or path until we observe it… It asserts that there is no objective reality — not even objective position of a particle — outside of our observations.” (Again, summarized by Isaacson, pg. 331-32) This assertion undermined the strict causality in which Einstein believed, and further fueled the arguments he had been having with Bohr about the structure of the atom and, by a web of interconnections, about the fundamental nature of reality itself. Bohr’s theories and observations seemed to argue against the existence of laws that determined a strict system of causation, and therefore against the existence of an objective reality, and certainly against Einstein’s determinism.

It would seem a question more for philosophers than physicists, but the quantum theory of Bohr and Heisenberg stood against Einstein’s notions of invariance to pose the fundamental query, “Is everything in the universe predetermined?” In the Watchmen universe, at least as experienced by Doctor Manhattan, the answer would seem to be: yes! It would have to be, in order for the Doctor to perceive time as all one piece. Einstein insists that God does not play dice, and Dr. Manhattan’s experience proves him right. But in fact, it appears that in our universe, he is wrong. In our universe, Bohr’s rejoinder is relevant: that it is not for us to tell God how to run his creation.

Einstein refused to accept quantum mechanical theory throughout his life, asserting that at best it is incomplete — he steadfastly refused to believe in the “spooky action at a distance” its tenets seemed to require. Consequently, he devoted much of his brilliance in the latter half of his career to devising thought experiments that could undermine the foundations of quantum physics. He co-published one of the most effective of these with Nathan Rosen and Boris Podolsky, and it became known as the EPR paradox, after the initials of its authors’ last names.

Diagram of the EPR paradox

An illustration of the EPR paradox, in which Alice and Bob are two separate observers.

Put simply, the argument asks us to consider two particles that have collided or been emitted from the same source, and whose properties are thus correlated. Quantum theory states that until these particles are observed, their position and momentum exist in multiple states at once. But once we observe the first particle, we know something about the second due to their correlation, without ever having observed the second. For Einstein, this meant that the second particle has a reality of its own which exists independent of its observation — otherwise the first particle would have to somehow communicate with the second particle faster than the speed of light, which would violate the theory of relativity.

Bohr responded by introducing the concept of quantum entanglement. Because the particles have affected each other, they are “entangled” despite their distance from each other, and thus part of the same system. To deal further with the EPR paradox, some quantum theorists introduced the notion of branching alternate histories. Isaacson:

In the case of the EPR thought experiment, the position of one of the two particles is measured on one branch of history. Because of the common origin of the particles, the position of the other one is determined as well. On a different branch of history, the momentum of one of the particles may be measured, and the momentum of the other one is also determined. On each branch nothing occurs that violates the laws of classical physics. The information about one particle implies the corresponding information about the other one, but nothing happens to the second particle as a result of the measurement of the first one. So there is no threat to special relativity and its prohibition of instantaneous transmission of information. What is special about quantum mechanics is that the simultaneous determination of the position and the momentum of a particle is impossible, so if these two determinations occur, it must be on different branches of history.(pg. 460)

Thus histories branch out from each other based on the “decisions” made by particles of their direction & speed. This “decoherent histories” view is fundamentally antithetical to Einstein’s determinism, and to Dr. Manhattan’s experience of time as a single coherent block. Yet the Doctor is no stranger to submatomic physics, locating gluinos & being muddled by tachyons. How can we reconcile his subatomic awareness with his encompassing knowledge of the future, which seems fundamentally hostile to the notion of probabilities and uncertainties?

Are alternate histories a way out? Perhaps what the Doctor thinks of as his single jewel of perceived time is only one of an infinite array of such jewels? I think this line of reasoning shuts down rather quickly. Doctor Manhattan doesn’t just know or predict the future — Chapter 4 demonstrates clearly that he experiences the future even as he experiences what the rest of us would call the present and the past, all simultaneously. If there were any uncertainty involved, he’d be experiencing a range of possible futures all at once, not just one. His experience still stands with the theories of Einstein, shutting down those of Bohr.

Schrödinger’s Future

But wait. We may be able to reconcile these two seemingly antagonistic theories through the work of one more quantum physicist: Erwin Schrödinger. Schrödinger, like Einstein, had his doubts about the prevailing interpretations of quantum theory, and also like Einstein, loved a good thought experiment. In fact, his most famous thought experiment by far was directly influenced by Einstein, both his work and Schrödinger’s discussions with him. I’m referring of course to the unfortunate feline known as Schrödinger’s cat.

A brief summary: Schrödinger posited a cat inside a closed, opaque box, in which there is a tiny amount of a radioactive substance, one which has a 50% chance of decaying in the course of an hour. If the substance decays, it emits a particle which causes the cat to be poisoned. If it doesn’t, the cat is safe. The prevailing quantum theory of the time (called the Copenhagen interpretation) asserts that the particle’s behavior is governed by a probability waveform until such time as its behavior is observed, at which point the waveform collapses into an observed behavior which conforms to classical mechanics. Thus, until the box is opened, the cat is (according to the Copenhagen interpretation) both alive and dead at the same time.

A photo of a cat in a box, with superimposed text: "In Ur Quantum Box... Maybe"

For us humans, the future is rather like that closed box — indeterminate and existing in a variety of possible states at once, until we observe what actually occurs. As it becomes the present and then instantly the past, its waveform collapses into a single, clear reality. Up until November 22, 1959, that’s what the future was like in the Watchmen universe too. But on that day, Jon Osterman reassembled his components in the correct sequence, and became the fully fleshed Doctor Manhattan for the first time. On that day, he became aware of all times simultaneously, experiencing them as a coherent whole. On that day, he opened the box.

Might it be the case that Jon’s incarnation as Doctor Manhattan is the event that collapsed the waveform of the future into a single reality? And if so, knowing that his powers also allow him to control that reality down to its smallest particle, what part might his consciousness have played in the shape that future took? In becoming unmoored from linear time, could his sudden awareness of the future have created that future? At the end of the book, Jon decides he’s going to go to some less complicated galaxy and create some human life. But what if he already has?

All the living and dead cats and other beings of Watchmen snapped into a single observed reality in that one November moment. What influence Jon had over them, it’s obviously impossible to say. He was an oddly passive 20th century man, a frustrated watchmaker and a reluctant physicist. The course of his life was forcibly altered by his father, based on the existence of the atomic bomb. He had recently experienced the profound trauma of having his body dismantled down to the atomic level, then putting it back together for himself. If he decided the future, might it look like a confused horrorshow that somehow does stop the bombs from falling? Perhaps it might.

But if Jon truly is the observer of the open box of time, there are some things we’re hard pressed to explain given the evidence of the text. There are several times we witness limits to Jon’s understanding, superior though it may be to any human’s. What are we to make of his drive to search out particles and add them to the bestiary? Surely if he’s aware of every infinitesimal piece of reality, he’d already know where all the gluinos are, wouldn’t he? So there must be a frontier of his awareness at the subatomic level. Furthermore, his awareness of the single jewel of time must be incomplete if he can be muddled by tachyons, right? There must be parts of the future whose waveform is still intact, still within that closed box, shielded even from his sight.

This is the level at which Watchmen itself begins to decohere. For all its astonishing structural integrity, the early issues of the book were released before the final ones had been written. Moore himself has affirmed on numerous occasions his surprise at some of the deeper levels that he and Gibbons found themselves reaching as the creation continued. Thus are inconsistencies introduced, and although Moore and Gibbons do a marvelous job of spackling most of the cracks, they don’t get them all. If Watchmen were a true “graphic novel” — created as a single whole and released as such — rather than a Dickensian serial collage, perhaps we wouldn’t bump into these logical problems with Doctor Manhattan.

In the world of comics, we call these continuity problems — the way something established in an early issue grates against something in a later one. People loved to write into Marvel and point them out, and Marvel decided to give those people a little award made of words only, literally called a “no-prize”. Then they got even cleverer, crowdsourcing solutions to these problems by saying that they’d only give no-prizes to those readers who not only find the problems but find an explanation to solve them.

So let me take my own shot at a Watchmen no-prize, with this suggestion about Doctor Manhattan. On the day he becomes himself, he experiences all his times at once, and perceives himself as knowing how he’d act in all of those times, and how others would too. But his understanding is more limited than he knows it is, and his freedom less limited than he believes. He could in fact choose to behave differently than he experiences himself doing, but if he did, he wouldn’t be Jon Osterman anymore, the man whose moves are all made by other people. His fate isn’t pre-determined, but rather calculated on a scale that is precise but not infinitely precise. He is still vulnerable to thermodynamic miracles he wasn’t expecting.

Next entry: The Morality of My Activities
Previous entry: Part Of The Legend

Cover to DC's Watchmen Companion

The Watchmen Bestiary 31 – Part Of The Legend

[GM Note: There are spoilers in this article for Watchmen and the Watchmen-related materials produced for Mayfair Games, as well as HBO’s Watchmen series. Readers who don’t know this material and encounter these spoilers must make an INT action check against an OV/RV of 9/9 with a two column shift penalty or suffer 5 APs of disappointment.]

In 1972, Gary Gygax and Dave Arneson had an idea. What if you took the rules and mechanics of the board wargames they both loved, and adapted them so that players would control not only pieces, but actual characters in a story? The result was a new beast, a “role-playing game” (RPG) called Dungeons & Dragons, which gestated slowly throughout the 1970s and by 1980 blossomed into a full-blown cultural phenomenon. In 1982, D&D even showed up in E.T.: The Extraterrestrial, still one of the most successful movies of all time.

So of course, as the Eighties rolled on, everybody wanted a piece of that sweet D&D action. Sure, the trailblazing game was set in a fantasy milieu, but no doubt there would be lots of other fun genres in which RPGs could romp, right? D&D‘s publisher TSR Hobbies was already on that train, producing Top Secret (a spy RPG), Gangbusters (1920s crime), Star Frontiers (sci-fi), and Boot Hill (western), among many others. Superheroes were ripe for development, but unlike the aforementioned genres, they were more dependent on character than on setting, and the dominant sets of character IP were owned by the Big Two comic book companies, DC and Marvel.

TSR solved this problem in 1984 by acquiring the Marvel license and producing the Marvel Super Heroes RPG. But they could hardly play both sides of the field, so that left DC to partner with one of TSR’s many competitors. They found a match in Mayfair Games, which had started out publishing railroad-building boardgames, but ventured into the RPG craze with Role Aids, a line of adventure modules and supplements advertised as compatible with D&D. (Not surprisingly, this marketing tactic later got them into legal hot water with TSR. At least they never got sued by Rolaids.)

Be Part Of The Legend!

Thus it was that in 1985, Mayfair released the DC Heroes role-playing game. That game’s tag line was “Be Part Of The Legend!”, and its cover (gorgeously drawn by George Pérez) featured some marquee Justice League heroes along with the New Teen Titans — DC’s hottest team at that time — battling a legion of villains.

Cover of the DC Heroes RPG, first edition

This game faced a daunting design challenge, because some of that era’s DC characters were ludicrously powerful — for instance, Superman once destroyed a solar system by sneezing. How to represent such off-the-charts power alongside guys like Batman, who was essentially a peak athlete with wonderful toys? Designer Greg Gorden ingeniously married these extremes by introducing a logarithmic scale for game stats. Everything in the game gets measured in Attribute Points (AP), and every attribute point is worth twice as much as the one before it. As the manual explains, “Therefore, a DC Hero with a Strength of 6 is twice as strong as a DC Hero with a Strength of 5.”

So Batman has a strength of 5 (roughly 8 times stronger than an average human), while Superman has a strength of 50 (roughly 18 trillion times stronger than Batman). The two of them can exist on the same scale without having stats that are so long they run off the page. Of course, that mind-boggling gap also points out some of the structural problems of the DCU in those days — many of its heroes were so staggeringly powerful that it was almost impossible to place them in dramatic jeopardy. DC would attempt to solve those problems with its Crisis On Infinite Earths, a universal reboot that set DC characters back to more reasonable power levels. In the 1989 second edition of the game, Superman’s strength was down to 25, a mere 16-million-fold increase over Batman. Well, a little more reasonable anyway.

Crisis was also a 1985 event, a 12-issue “maxi-series” that ran from April 1985 to March 1986. In fact, the DC Heroes RPG got released right in the middle of the series, which put Gorden in an awkward position. Mayfair couldn’t wait a year for the series to complete — they needed to get their game out in time for the ’85 Christmas season — but releasing before Crisis was over meant that some of the game’s information would be drastically wrong almost immediately. In fact, Gorden had to include a section in his (charming) designer’s notes entitled “What about Crisis On Infinite Earths?”, which explained that he was bound not to include details in the game that would spoil developments in Crisis, some of which DC hadn’t decided yet anyway! Nevertheless, he assured us that he’d been working extensively with DC editorial, and that “The information in the game, concerning characters and places and events, are compatible with my latest information as to how things will be when Crisis is over…” mostly.

The yearlong story arc of Crisis wasn’t the only thing making DC Heroes‘ timing awkward. It also came out just before two other epochal publications that would change the tone of comics for years to come: Frank Miller’s The Dark Knight Returns and another little series called Watchmen. Mayfair had followed up DC Heroes, as any good RPG publisher would, with a blizzard of supplements — adventure modules, sourcebooks, atlases, and so forth. How could they incorporate these radical new visions into the game’s generally sunny tone?

Well, Miller’s Batman was grizzled and futuristic, but he was still Batman, and could be addressed as a kind of “imaginary story” scenario. The Watchmen characters and their universe, though, were brand new, and would have to be statted up in new publications. Mayfair took three shots at this:

  • Who Watches The Watchmen?, a 1987 module by Dan Greenberg — set in 1966 of Watchmen time,
  • Taking Out The Trash, another 1987 module, this one by Ray Winninger and set in Watchmen‘s 1968, and finally the
  • Watchmen Sourcebook, also by Winninger and containing loads of background information for the characters and their world.

In 2019, DC very helpfully — no doubt motivated by Watchmen‘s latest media juicing on HBO — collected all three of these artifacts into a volume they call the Watchmen Companion. (It also conveniently includes that issue of The Question that “guest-stars” Rorschach.)

The supplements have a fascinating history, especially considering the fact that Alan Moore actively collaborated with their authors. This was before his contract disputes with DC, and obviously well before his current vituperation of all things superheroic. Back in the Mayfair days, he was just another DC creator, excited about the possibilities of exploring his fictional universe. Dave Gibbons also participated, contributing original art to the modules.

Cover to DC's Watchmen Companion

It’s worth noting that Moore and Gibbons’ participation makes these RPG materials the only extensions of Watchmen ever created that could reasonably lay claim to any kind of “canonical” status. Greenberg rejects this notion, saying, “Only the Watchmen series itself is canon. My game is only an adaptation — reflected light and not the source.” Similarly, Winninger considers his work “a little footnote in the Watchmen story.”

Ultimately, I think the question of this material’s canonicity is kind of a silly one. Did these stories “really happen” in the Watchmen universe? Are they “really” part of the legend, or aren’t they? Well, does it matter? Would it change anything about the series if they are, or aren’t? As Moore writes in his script for the 1986 final issue of Superman Volume One, “This is an IMAGINARY STORY… aren’t they all?”

Who Plays The Watchmen?

In any case, RPG modules aren’t really stories, but rather frameworks within which a variety of stories could take place. For Greenberg’s module, that meant exploring what might have happened after the failed attempt by Captain Metropolis (aka Nelson Gardner) to create the “Crimebusters” with the book’s six main characters in 1966. The module’s story picks up immediately after this meeting, with Nelly scheming a way to persuade the heroes over to his side.

Echoing the plot of Watchmen itself, Captain Metropolis decides that his would-be Crimebusters must have a common enemy to confront. He disguises himself as a mysterious underworld boss called only “M” (thus rather ingeniously linking not only himself and Moloch, but also two Fritz Lang references), and hires underworld goons to arrange kidnappings of people close to each of the characters, such as Hollis Mason, Sally Jupiter, and even his own mother, Matilda. Still more nefariously, Gardner ties the kidnappings to a civil rights group known as the American Negro Alliance, thus focusing superheroic attention on all that “black unrest” he was so worried about at the meeting.

He calls the heroes together, and asks them to work as a team to help find all the missing victims, since the kidnappings seem to have targeted the not-really-Crimebusters as a group. What happens next? Well, that’s up to the players. Interactive narratives can allow the story to travel down a number of different possible roads. Depending on the range of interactivity available, the story may be more or less “on rails”, but in a tabletop RPG, players are generally offered a very wide range of action. So maybe the characters look into the kidnappings, or maybe they look into why Captain Metropolis is the one to bring them together, or maybe they decide to write the whole thing off and go on patrol, or go to Antarctica, or go back home. Heck, maybe they’re homemade heroes who aren’t even the characters from Watchmen at all.

The module assumes that they are the Watchmen characters (though not Dr. Manhattan, it should be noted), and that they do decide to investigate the kidnappings. It’s up to a Gamemaster (GM) to decide how much to rein the players’ choices into what the module covers. Assuming they do decide to chase down the clues, how much they find depends on their ideas and their dice rolls.

If the players and their dice rolls cooperate with the story’s framework, and/or a GM engineers events such that players proceed through the module as written, they’re likely to visit the offices of the American Negro Alliance, the apartment of an underworld figure called “Mole”, and/or a counterculture rally in Battery Park. The GM is encouraged to play Captain Metropolis as uptight, whiny, and racist — challenging ANA workers for being “uppity”, or complaining at the rally, “That isn’t music! It’s noise! And to think they are playing on the same stand the Air Force Band and the Singing Sergeants play on every Fourth of July. There is no justice.” Even if the players don’t suspect him, they’re sure to dislike him.

Cover of Dan Greenberg's "Who Watches The Watchmen" DC Heroes RPG module

Finally, they’ll be led to Moloch, who has indeed been funding more radical protest groups, since their activities draw the attention of the police, thus distracting the cops from Moloch himself. If defeated in battle, Moloch will (truthfully) deny any knowledge of the kidnappings, though, and Gardner will find a way to “discover” a note with information as to the whereabouts of the missing people. If the rescue goes well, the players may believe that Moloch was behind the whole thing. If it goes badly, Captain Metropolis may have to reveal his secret in order to keep his mother alive.

Do the heroes find out who’s been pulling their strings? Do they come together as the Crimebusters after all? Do they splinter again, no different than they were before the beginning of the module? How it goes will vary from one gaming group to the next, an ambiguous outcome which is not only in keeping with the spirit of RPGs, but of Watchmen itself. The last page of the game deliberately echoes the “I leave it entirely in your hands” last page of the book, in the section describing a confrontation with Gardner:

What the Players elect to do with Captain Metropolis is their matter. They could turn him over to the police, ostracize him from hero society, or they could view his act as a noble, if dangerous, one and consider maintaining their allegiances. The decision is theirs.

The Harlot’s Curse Taking Out The Trash

Winninger also cared very much about staying true to the spirit of Watchmen, a fact which shines through several different aspects of his module, Taking Out The Trash. For one thing, it tries to be just as atmospheric and reference-heavy as Watchmen itself. DC Heroes modules are broken up into “encounters” (scenes, more or less), and the title of every encounter in Taking Out The Trash references a pop song — “The Sound Of Silence”, “Sympathy For The Devil”, “I Am the Walrus”, and so forth. (Or at least, most of them do — I couldn’t find a clear referent for a couple.) Not only that, the GM is encouraged to open most scenes with either a snippet of Rorschach’s Journal or an excerpt from William Blake‘s poem “London”. One of the main antagonist groups scrawls graffiti everywhere that quotes from Blake’s Marriage of Heaven And Hell. A literary quote accompanies each main character’s stat block and history, pulling in authors like Lord Byron, Percy Shelley, and Sir Phillip Sidney. You get the picture.

The module also uses a similar storytelling technique to the back matter in Watchmen issues, providing exposition and background via newspaper clippings, interview excerpts, or “found” documents like a letter to Adrian Veidt from his head of marketing. With a smile and a wink, this letter purports to accompany “the manuscript the guy from Chicago turned in for the second adventure in the ‘Ozymandias Role Playing Game.'” Winninger, let it be noted, got the call to write this second Watchmen module while still a student at Northwestern.

That “manuscript” includes a historical breakdown of the Watchmen world, with a writing credit shared between Winninger and Moore. Now, based on everything Winninger has said about the process of creating these supplements, I don’t believe that means that Moore actually produced any of this module’s text at his own typewriter. Rather, I suspect that Winninger (and Mayfair) provided him a co-writing credit because this section of the module was a summary of the work Moore had already produced — with some extra details added here and there. This is different from the rest of the module, which was much more original to Winninger — the Blake-quoting street gang didn’t come from Moore.

In fact, that gang is an example of how the module’s references aren’t always handled with Moore’s grace — they often feel troweled in, or just tacked on. Then again, as Winninger notes in his introduction to The Watchmen Companion, he was all of 20 years old when he wrote the thing, so fair enough. The form and content of the entire adventure represent a bold grasp at the kind of ambition that marks Watchmen throughout. That includes the plot, which finds the main characters at the 1968 Republican convention, working to prevent Moloch from assassinating Richard Nixon, and (if they succeed) thereby ensuring the beginning of the Nixon presidency that continues all the way into Watchmen‘s 1985.

Or, at least, that’s what Winninger intended. Mayfair unfortunately took an editorial machete to Winninger’s manuscript, derailing much of its historicity. He tells it best:

Mayfair editorial excised all its references to real people and places and replaced most of them with goofy parodies. Oliver North became “Findlay Setchfield South.” Max’s Kansas City became “Mex’s Indy City,” home of the “Velour Underground.” Nixon is known only as “the VP,” confusing readers. (Hubert Humphrey was Vice President in 1968; Nixon was VP a full 10 years earlier.)… Worst of all, the book was hastily retitled “Taking Out The Trash.” My title, “The Harlot’s Curse,” was pulled from the William Blake poem that serves as an epigraph to the story, following the template Alan established in naming each of Watchmen‘s 12 chapters.

Now, in fairness to Mayfair, when your market is likely the parents of adolescent boys, having the word “harlot” in your title probably represents an unreasonable risk. Nevertheless, all of Mayfair’s changes do have a significant negative impact on the module, and signify the struggle that they had with incorporating Moore and Gibbons’ dark vision into their world of Teen Titans and Justice League. The “Velour Underground” and “Findlay Setchfield South” feel very mainstream DC, a bit like Metropolis and Hub City.

Cover of Ray Winninger's Watchmen module "Taking Out The Trash" for the DC Heroes RPG

Mayfair editorial could have helped in the department of fact-checking and proofreading, but several prominent errors remain in the book. The overall plot summary (captioned “The Big Picture”) cuts off mid-sentence, about 70% of the way through. (This error wasn’t created by the The Watchmen Companion‘s reprint — it exists in the original module.) Rorschach gets called “Joseph Walter Kovacs”, when in fact his correct name is “Walter Joseph Kovacs.” The module refers to Hooded Justice throughout as “The Hooded Justice”, or sometimes just “The Justice.” Perhaps it’s a misnomer acquired via Eighties DC comics’ habit of saying “The Batman” rather than just “Batman”?

In any case, the story of the module follows the heroes’ discovery of a gang called the Bretheren (the Blake-obsessed criminals), who turn out to pose a threat to the convention, which in the Watchmen game universe takes place in New York rather than in Miami. An NYPD captain and a Secret Service honcho ask the heroes to provide security for the convention, and players can find a number of clues that help them track down the gang. After a climactic battle on the convention floor, successful players may discover that Moloch was directing the Bretheren’s attacks, in hopes that he could eliminate the competition for a candidate called Ken Shade, who had essentially “sold his soul” to Moloch’s organized crime network in order to pay gambling debts. They may also choose to take down the gang once and for all at its headquarters.

Strangely, there’s a subplot running through the module that involves only The Comedian. In these scenes, The Comedian follows “Findlay Setchfield South”‘s orders to eliminate a different rival to Nixon. I haven’t logged the world’s most RPG hours myself, but I’ve played my share, and the experience is almost always a group one. Having a GM play out a separate series of scenes with just one player, especially when those scenes are meant to be interleaved with the main action and kept secret from the other players, seems like it would require a pretty unusual gaming group dynamic. I wonder how many of the GMs who ran this module ended up just jettisoning the extra Comedian stuff entirely?

As always, there are plenty of ways for the story to end, depending on what directions the players chose and how well the dice cooperated with their intentions. In the module’s epilogue, which assumes that they’ve successfully foiled Moloch and The Bretheren, the characters watch on television as Nixon (or rather “The VP”) accepts his nomination, and then the GM reads out a final Blake quote, this one incorporating “the youthful Harlot’s Curse” and how it “blights with plagues the Marriage hearse.” Even in success, players get a very downbeat ending, in keeping with the mood of Watchmen itself.

Back To The Source

The third Mayfair Watchmen publication isn’t an adventure at all, but what the game calls a sourcebook. Here’s their explanation:

A sourcebook contains game-related and background material on a certain subject relating to the DC Universe, most often a specific group of heroes, a certain location, or a special genre. GMs who prefer writing their own adventures will find sourcebooks especially helpful, since in addition to characters’ statistics, sourcebooks contain historical, organizational, and reference material about the sourcebook’s subject.

By 1990, when this book was published, Mayfair had produced plenty of sourcebooks — Batman, Superman, Doom Patrol, Justice League, Apokolips, et cetera. These books tended to be detailed breakdowns of the characters in question, plus articles about their gear, their headquarters, their supporting casts and rogue’s galleries, and so on. The Watchmen sourcebook took a different tack.

Rather than just writing article after article about Watchmen characters, Winninger took a page from Moore’s book (often literally) and provided background in the spirit of Watchmen‘s back matter — newspaper clippings, correspondence, psychiatric reports, ID cards, excerpts from Under The Hood and so on. I say he literally took a page because maybe 25% of the sourcebook is reprints of Moore’s back matter itself, often reformatted or parceled out into different pieces, but otherwise intact.

Some of the new material reinforces the book’s story (such as a newspaper clipping whose headline reads “Nite Owl breaks Rorschach out of Riker’s Island!”), but much of it builds on tiny hints in the book. For instance, we get full stats and descriptions for every villain or joke-villain that even gets a whisper of a mention in Watchmen — Captain Axis, Underboss, The Twilight Lady, The Screaming Skull, and so on — with a brief origin story, a “whatever happened to” section, and even the most famous crime pulled by each. The book has a full writeup of the “Owlcar” that Dan and Laurie walk by in his basement, complete with budget and possible issues (“Standard Tires are woefully inadequate. Tires must be armored against damage.”) There’s a floor plan of Minutemen headquarters.

Page 85 of the Watchmen sourcebook, which lists RPG details of the Owl's Nest and Owlcar

Winninger managed to throw in a few jokes himself. For instance, in the Rorschach section, we get a scrap of Rorschach’s journal proclaiming that he has “at least one ally here in the lair of the weak”: a taxi driver. It seems Rorschach was fleeing the police when a cab driver offered him a ride. “Told me I was his hero. Told me he was compelled to war against the sinners and the politicians and the false prophets as well.” Winninger’s insertion of Travis Bickle (obviously) into Rorschach’s backstory draws similar conclusions to what annotators would be arguing for in years to come.

He also took open questions from the text of Watchmen and closed them. For instance: who killed Ursula Zandt, the Silhouette? Hollis Mason in Watchmen only tells us that “she was murdered, along with her lover, by one of her former enemies.” Winninger names this enemy in Taking Out The Trash: it was apparently “the Liquidator.” The Sourcebook gives us a description of the Minutemen’s battle with this Liquidator, his hospital report after the battle (including his real name), and the section of her biography that details the murder scene.

In a similar fashion, Winninger nails down the identity of Hooded Justice, which brings us at long last to the Watchmen web annotations. In their endpages notes for Chapter 3, those annotations state:

Hooded Justice was likely killed by the Comedian. (If Mueller (sic) was Hooded Justice. There is no evidence for this anywhere in the comic; but the Mayfair Games DC Heroes Module, “Taking Out the Trash,” agrees with this assessment, in the section co-written by Moore.)

This note resolving Hooded Justice’s identity is ironic when it annotates a page where Hollis Mason writes, “Real life is messy, inconsistent, and it’s seldom when anything ever really gets resolved.” Mayfair’s Watchmen materials are messy at times, but they’re pretty consistent, and at least when it comes to the sourcebook, they resolve a lot. Hooded Justice’s section of that book has immigration documents for Müller’s parents, police reports of their domestic violence cases, a note from Rolf’s father leaving his mother, ads from his circus strongman career, newspaper clippings, the New Frontiersman smear on him, and more.

It’s wonderful stuff, full of story hooks for enterprising GMs, but from today’s vantage point, at least for someone who’s watched the Watchmen HBO series, its neat resolutions have acquired some competition. I couldn’t help reading all the Rolf Müller stuff with a sense of disappointment, because while that take on the Hooded Justice story is fine, I found Damon Lindelof’s alternate origin of Hooded Justice as Will Reeves to be orders of magnitude more compelling. Perhaps it’s because the Watchmen sourcebook is an invitation to creativity, but the HBO series is an outpouring of creativity, a response to Watchmen‘s questions that, like the original, constructs a crystalline and multi-layered story that works on a myriad of levels.

It’s difficult, maybe impossible, for an interactive narrative to meet that standard, and that’s one of the fundamental problems with trying to make any aspect of Watchmen interactive. The book is a self-contained universe, a precision timepiece whose pieces fit together exquisitely, allowing for no deviation. Where all the other DC books (with the possible exception of The Dark Knight Returns) just go on and on and on, Watchmen has a very clear stopping point, after which most of the characters are either erased or so radically changed that they’re basically starting from scratch.

Consequently, when Mayfair wanted to create interactive experiences in the Watchmen universe, they had to go back into the past — 1966 or 1968 in their two attempts. Of course, because Watchmen is only 12 issues, and only part of those detail the past, there’s not a large menu of options to choose from — hence both modules’ reliance on Moloch as a villain. Similarly, the sourcebook pours a lot of effort into detailing character histories, but by the time Watchmen ends, most of those histories have ended permanently. To play through any scenario that matters with them, you’d have to go back into the past.

An interior page from the "Who Watches The Watchmen" module, starting with the text, "Welcome to 1966. This is a more innocent time than the world of 1986..."

That’s what made Lindelof’s choice to go forward instead such a brilliant one. He was able to still make use of some of the book’s characters, but he accepted the challenge of starting anew. Could Angela Abar’s story play out in an RPG? I can’t say it’s impossible, because there’s a world full of creativity out there, but I think it’s fair to say that the structures of the story inherently resist interactivity, because the way they travel through time, the way they reveal themselves gradually, and the sense of inevitability around them, is just too precise.

Doctor Manhattan personifies this inevitability, which is why he’s quickly written out of both modules. Well, that’s not quite true. Greenberg’s module allows for the possibility that Dr. Manhattan could be a player character, one with knowledge of Captain Metropolis’ plan, but cautions:

It is vital, however, that the Player not act on this information and confront Captain Metropolis because, in his timeline, Dr. Manhattan did not confront Captain Metropolis in the past, is not confronting Captain Metropolis in the present, and will not confront him in the future. Dr. Manhattan is tied to his timeline, and while he knows the future, he cannot alter it.

But in this case, really, what’s the point of role-playing? Not only that, unlike the Dr. Manhattan of the text, it’s completely impossible for an RPG Manhattan to see all eras simultaneously, because he’s not in a text. In a book or show where every narrative turn is already worked out, such a character is like someone who’s already read or watched the whole thing. But an RPG is tied to time far differently – not even the GM knows how things will work out.

I would argue that Watchmen inherently resists expansion, and all the projects that have tried have all had to find ways to escape the original’s gravity. I haven’t explored them all, and I don’t plan to, but reading Mayfair’s material makes it clear to me that another self-contained dramatic effort has a much greater chance of success than an open-ended interactive one. RPGs, like William Burroughs’ cut-ups, explore the way randomness can drive narrative, but Watchmen leaves nothing to chance.

Next Entry: Time Pieces
Previous entry: Triangolo des Vigilantes

[Acknowledgements: In preparation for writing this post, I watched Vincent Florio’s video explanations of the DC Heroes game, lurked on the DC Heroes facebook group, listened to the Hero Points Podcast, and checked out the All-Star Games show on DC Universe. All of these resources were extremely useful for helping me understand the game as it’s played, and I’m grateful to everyone who had a hand in their creation!]

A radiation symbol in black on a yellow background. Underneath are stenciled words: DANGER QUARANTINE AREA. The stencil for "AREA" is held by two hands at the bottom of the frame. A dialogue balloon pointing off panel reads "Walkin' on... Walkin' on the moooooooon"

The Watchmen Bestiary 30 – Triangolo des Vigilantes

Ee yo, ee yo, ee yo, yo, yo, yo, YO, the following article contains spoilers for Watchmen.

I’m all reggatta de blanc today because of this panel, from page 19 of chapter 3:

A radiation symbol in black on a yellow background. Underneath are stenciled words: DANGER QUARANTINE AREA. The stencil for "AREA" is held by two hands at the bottom of the frame. A dialogue balloon pointing off panel reads "Walkin' on... Walkin' on the moooooooon"

The radiation symbol appears on the cover of chapter 3, and reverberates throughout the issue, including this panel and the one immediately preceding it on the previous page:

The radiation quarantine panel alongside the previous panel, which has the radiation symbol on a sign reading "FALLOUT SHELTER". Superimposed dialogue box, in the pirate scroll style: "...and in the terrible silence I understood the true breadth of the word "isolation". At the bottom of the panel, a dialogue balloon: "All alone. Inna final analysis."
However, where the preceding panel juxtaposes the symbol with the words from Tales Of The Black Freighter and the dubious sagacity of Bernard the news vendor, the quarantine panel brings in a different overlay. Web annotations, do your thing:

The symbol, this time being painted on their bedroom door. The singer’s rendition of “Walking on the Moon” by the Police foreshadows Dr. Manhattan’s trip to Mars.

Leslie S. Klinger, in Watchmen Annotated, takes the analysis a step further:

The song’s first line, “Giant steps are what you take,” is an ironic preview of Dr. Manhattan’s imminent departure, first from New York and then from Earth.

And yeah, that’s pretty much how this is working on the surface level. It’s a clever and mildly contemporary pop culture reference — “Walking On The Moon” came out in 1979, seven years prior to this issue of Watchmen. Its lyric about giant steps connects with Jon’s teleportation, and its lunar imagery resonates nicely with the iconic final image of this issue — Dr. Manhattan sitting alone in a cratered landscape against a backdrop of stars. That image also fits in well with the mention of quarantine. Talk about your social distancing.

But here’s the thing about references in Watchmen. Paying close attention to one is like closing your eyes and listening to a song on repeat, through really good headphones. Suddenly all this detail appears, little effects buried deep enough that you didn’t notice them before.

If you listen to “Walking On The Moon” like that, you’ll hear weird sci-fi sonics sliding by in the deep background — some kind of analog synth, or maybe a guitar note filtered through one of Andy Summers’ many effects pedals. And with the images of space, you’ll also hear lots of… space. Nigel Gray, the co-producer of this song, explains it thus:

“Walking On The Moon” has two guitar parts, but there are long gaps in it where you’d expect an extra guitar to fill in — and there’s nothing, just the groove. They get the backing track, add the vocals and one or two overdubs, then have the faith to leave it. If anyone else had recorded “Walking On The Moon” it wouldn’t have been a hit — it’s what the Police do to it that makes it special.

(L’Historia Bandido, pg. 61)

The first thing you’ll notice is that the song doesn’t start cleanly. There’s a stray bass note suggesting that things have already happened, a bit like the in medias res opening of Watchmen. Then the ticking drums, three notes of bass, and what Andy Summers calls “a big shining D minor eleventh chord that acts like fanfare to the subsequent get-under-your-skin melody.” (One Train Later, pg. 208).

Listen on repeat and certain parts will establish themselves as dominant, foremost of which is the groove. “Walking On The Moon” is loping, distant, spacey. Sting’s bass gives it an anchored and calm feeling, a confidence that takes us through the empty spaces. It’s the same few bass notes, over and over, for the first minute and a half of the song.

Behind the vocals, the bass, guitar, and drums begin to braid together. There are only three players in The Police, but they are more than the sum of their parts. They interweave to form a strong tripartite structure, like the three parts of this chapter. The news vendor’s story, Dr. Manhattan’s story, Dan and Laurie’s story. Sting, Stewart, Andy. A triangle.

Cover of the "Walking On The Moon" single

In his memoir Broken Music, Sting describes what he learned about working in a band with this configuration: “By playing as a trio I would learn the value of space and clarity between musical frequencies, which larger bands can’t help but fill.” (pg. 179) That’s that space we hear in “Walking On The Moon.” But there was a bigger triangle in Sting’s life.

Young Gordon Sumner’s mother Audrey was married to his father Ernest, but she was in love with another man, a man named Alan. Ernest owned a dairy, and Alan worked there for a time, enough time to entrance Audrey and himself into a bond that would last their lives. For decades, she would go out on Thursday nights, under the threadbare excuse of visiting Nancy, one of the assistants at the dairy. Ernest knew it was a lie, but couldn’t bear to leave her, and instead hurled sarcastic taunts as she left, then wept miserably while she was gone. The terrible tension of this triangle would thread all through Sting’s childhood, as his home life turned into “a series of squalid, ugly conflicts” (pg. 64).

Eventually, almost inevitably, he found himself repeating that tension in his own relationships, both as the victim and as the transgressor, his father’s role and his mother’s. It’s all over his music, too — for every giddy-in-love “Walking On The Moon”, there are plenty of “So Lonely”s and “Can’t Stand Losing You”s, lots of lonely messages in lots of bottles.

Triangles loom large in Watchmen too. As the symbol for Pyramid Deliveries, one appears on the very first page of the book, and they repeat themselves throughout. Adrian’s picture in Nova Express is credited to Triangle Inc. Joey badgers Bernard into hanging up a poster for the band Pink Triangle. There’s a triangle around the Buddha at the crime scene that detective Fine investigates in chapter 5. They are all over Adrian’s costume, and his fortress.

Watchmen chapter 10, page 7, panel 4. A long shot of Adrian and his assistants at the top of a staircase, descending beneath a floor whose boundaries are marked with dozens of interlocking triangles.

In fact, the very panel we’re examining today features triangles, albeit in a more subtle way. The top of the radiation symbol and its diagonally-jutting lower parts form a triangle, and the angled lines of each section leading toward the center suggest alternating black and yellow triangles. Those three black shapes around the central disc echo these trios. Sting, Stewart, Andy. Laurie, Jon, Dan.

The central romantic triangle of Watchmen began forming in issue #1, as Dan and Laurie dine together without Jon, but it takes shape much more clearly in this issue, as Laurie leaves Jon and shows up at Dan’s door. Like Sting’s mother Audrey, Laurie pushes away from her cold and distant provider to connect with someone more down-to-earth, setting up a tension that lasts all the way through to the final scenes, where Jon releases them both with another giant step away.

As I listened to “Walking On The Moon” over and over, seeking keys to its connections with Watchmen, my imagination began to superimpose the characters over the musical parts. The skittering, restless energy of the drums, trying to push the song open: Laurie. Spaced out bursts of guitar, perfectly timed, with quavering pulsar textures behind: Jon. Repetitive, broken-record bass, occasionally leaping into heartfelt melodicism: Dan.

And then there are the lyrics — powerful, vulnerable, joyous, detached, confident, nervous, all at once: all of them encompassed. The triangle itself. Giant steps are what Dr. Manhattan takes, but surely he’s not worried about broken legs. The vulnerable, human concern for injury belongs more to Dan and Laurie. Forever belongs to the godlike being, but together does not — he ends up alone, where it’s simpler, contemplating his own creations, while Dan and Laurie end up together, visiting Nepenthe Gardens.

Sting traces the inspiration for at least some of these lyrics back to his first love, Deborah. “[W]alking back from Deborah’s house in those early days would eventually become a song,” he writes, “for being in love is to be relieved of gravity” (pg. 96)

In Watchmen, only one character is ever relieved of gravity, the one to whom this panel refers. And even he keeps finding himself caught in the tangle of people’s lives, pulled back to Earth from his extraterrestrial retreat, until he finally leaves this galaxy for one less complicated.

Everyone else is resolutely Earthbound. Some, like Hollis Mason, Edward Blake, Walter Kovacs, and millions of New Yorkers on November 2nd, 1985, return to Earth in death. All the rest can do is hang on to each other, and try to keep it up.

Next Entry: Part Of The Legend
Previous Entry: Lonely Planet

Poster for This Island Earth

The Watchmen Bestiary 29 – Lonely Planet

Attention, people of Earth! This article contains spoilers for Watchmen. In addition, there are spoilers for the novel and movie This Island Earth, and very minor spoilers for the HBO Watchmen series.

In Chapter 3 of Watchmen, Dan Dreiberg and Laurie Juspeczyk walk over to Hollis Mason’s apartment together. As so often happens in the book, Moore and Gibbons intercut this scene with another scene, in this case Dr. Manhattan preparing for his TV interview with Benny Anger. Juxtaposition abounds — on the top of page 11, panel one shows a receptionist overcome with existential nausea at Dr. Manhattan’s sudden materialization. “They’re not paying me enough for this…” she says. Then panel two:

Watchmen chapter 3, page 11, panel 2. Dan and Laurie walk towards the camera in the rain. To their right is a poster (mounted on something freestanding) reading "PIA CINEMA" at the top, showing a mutant with an exposed, oversized brain and hollow eyes, with the title "IS ISLAND EARTH" showing. To their left is a fragment of the same poster, showing "UTO" at the top and "THI" as the title. Behind them is the Institute for Extraspatial Studies. Superimposed over the image is a caption reading They're not paying me enough to handle monsters from outta space

Watchmen, up to its usual tricks, superimposes the dialogue from the previous panel onto this one and emphasizes two parts of the image to tie it to that dialogue: the Institute for Extraspatial Studies and the movie posters for This Island Earth. Both parts evoke “monsters from outta space” in a different way. The Institute for Extraspatial Studies operates more as foreshadowing for the final chapter (as well as an explicit reference to “outta space”), but the movie poster on the left serves up a great big monster on its face. The posters advertise a movie playing at the Utopia Cinema — we can tell that’s the name because the left-hand poster gives us the “PIA” while the right-hand poster has the “UTO”. This theater is apparently some kind of sci-fi revival house — as the web annotations helpfully point out:

The Utopia Cinema, which is showing “This Island Earth,” reappears later.

Indeed, we find it in Chapter 5 playing the movie Things To Come, and from Chapter 8 onwards playing The Day The Earth Stood Still (at least until the epilogue, in which it has become the “New Utopia” and shows a Russian cinema double feature.) Subjects for future posts, no doubt. For now, though, let’s focus on This Island Earth.

Universal Appeal

By 1955, Universal Pictures (named Universal-International at the time) was finding its successes in some odd places — Ma and Pa Kettle, Abbott and Costello, Francis the Talking Mule… and science fiction. The studio already had a stable of classic and beloved horror icons — Lugosi’s Dracula, Karloff’s Frankenstein, Chaney Jr.’s Wolf Man — and was working to capitalize on a new sci-fi/monster craze kicked off in 1950 by Destination Moon.

Producer William Alland and director Jack Arnold had turned in a couple of big black-and-white hits: It Came From Outer Space and The Creature From The Black Lagoon. Arnold had also directed Revenge Of The Creature (a Black Lagoon sequel) and Tarantula, both of which did reasonably well. The studio felt it was time to make a “prestige” science fiction picture, and saw its chance in the novel This Island Earth by Raymond F. Jones, the rights to which had been purchased by director Joseph M. Newman. Newman had commissioned Edward G. O’Callaghan to write a shooting script from the novel, but had failed to raise the necessary money to make his movie independently. Nevertheless, when Universal-International decided to buy the rights and engage Alland as the producer, those rights came attached to Newman as director and O’Callaghan as screenwriter.

U-I made some big investments in this movie. For one thing, they decided to shoot it in Technicolor, which was significantly more expensive than black-and-white stock but brought with it a “wow” factor, especially for sci-fi spectacle. They also brought in Franklin Coen to rewrite O’Callaghan’s script. Coen was not a science fiction writer, but knew how to focus on character and theme. His revisions brought some weight and depth to O’Callaghan’s original treatment. U-I may have also recruited Arnold to reshoot some of Newman’s work in the last act, though sources differ as to the extent of Arnold’s involvement, or indeed whether he was truly involved at all. Finally, the studio devoted quite a budget to visual effects, creating elaborate miniatures, matte paintings, fire, explosions, and (to Coen’s chagrin) a monster.

Prestige picture or no, This Island Earth was science fiction, and in Universal-International’s eyes, they’d never hook the teen and preteen audience they needed for it without a creature. As actor Jeff Morrow, who played the sympathetic alien Exeter in the film, later recalled, “the Studio felt that a Sci-Fi film had to have a monster”. (Universal Filmscripts Classic Science Fiction, Volume 1, pg. 15)

This monster from outer space was the Metaluna mutant, whose image we see on the Utopia Cinema’s poster in Watchmen. The mutant was invented wholly for the film — it doesn’t exist in the novel at all. And even in the movie, it feels pretty tacked-on. Nevertheless, the mutant is today the most famous and enduring aspect of This Island Earth (well, aside from the fact that this movie was somewhat unfairly chosen as the object of ridicule in the theatrical version of Mystery Science Theater 3000, but that hadn’t happened yet in 1985) and it may be the primary reason why Moore and/or Gibbons chose the film to feature in the “monsters from outta space” panel. Certainly the mutant is one of the all-time iconic 1950s Hollywood space creatures.

A still frame from This Island Earth, showing the Metaluna Mutant

Reassembling The Components

There’s more resonance here than appears in that panel, though, and to understand it we need to explore This Island Earth a little further. The book and the movie share a premise, but diverge radically about halfway through their stories. At the beginning of both, though, is Cal Meacham. He’s the kind of omnicompetent man common to 1950s sci-fi, a Scientist who does Science but who is also no stranger to action and fighting, plus he’s pretty good with the ladies. He receives a mysterious replacement part from a supply warehouse: a capacitor much smaller than he was expecting and with much greater capacity.

This leads to a catalog full of these mysterious parts, from which he orders the pieces for something called an “interociter.” Using his Science smarts, he builds the interociter, which turns out to have been his unsolicited audition for a mysterious outfit whose stated goal is to “put an end to war.” They fly him in a pilotless plane to their remote compound, where they’ve gathered other scientists like him, including PhD Ruth Adams (psychiatrist in the book, physicist in the movie), and entice him into working for them.

Something doesn’t feel quite right, though, and the same curiosity that drove Cal to build the interociter spurs him to investigate his benefactors. Before long, he discovers the truth: they’re aliens! Their purpose on Earth is to recruit humans to help them build tools and weapons for a war they’re waging against an implacable enemy.

From this point, the book and the movie diverge completely. In the book, the interociter turns out to facilitate telepathy, and it allows Meacham first to read his alien mentor’s mind, then to absorb the full context of a war between an affiliation of planets called the Llannan Council (i.e. the good guys) and another affiliation called the Guarra (bad guys.) Intrigue ensues, including a scary encounter with lizardlike Guarra agents.

Earth is destined to become a battleground between the Llannans and the Guarra, and the Llannas have decided to let it be overrun, until Cal goes before the council and argues that they’ve been executing the same plans (determined by a computer) for decades, and that their predictability has been their undoing. He persuades the Llannans to defend Earth, and ends the book looking forward to returning home with Ruth (to whom he’s become engaged in the course of the story.)

The movie, on the other hand, follows Cal’s discovery with an action sequence in which he and Ruth flee the compound with another scientist, played by Russell Johnson of Gilligan’s Island fame. Johnson’s character gets vaporized by some kind of space ray, and Meacham and Adams try to escape via plane, only to have their plane sucked into a flying saucer commanded by Exeter, leader of the alien compound. Exeter and company turn out to be from a planet called Metaluna, which is under relentless assault by another race called the Zahgons, whom we never see apart from their ships.

Exeter wants to bring Meacham and Adams to Metaluna to help create machines to power its defenses, and in the process of bringing them there we get to see a lot of those fancy visual effects that Universal-International paid for, including one in which Meacham and Adams step into tubes that put them through a mysterious process meant to help their bodies cope with the greater atmospheric pressure on Metaluna. What this looks like is some crazy lighting, and then the consecutive appearance of various anatomical systems — nervous, circulatory, skeletal, muscular.

Scene from This Island Earth: Cal Meacham and Ruth Adams in tubes being prepared for travel to Metaluna -- their bodies show a nervous system, then skeleton, then musculature.

For readers of Watchmen, it’s a familiar set of images:

Watchmen chapter 4, page 9, panels 4-7. Panel 4: two frightened men's faces in the foreground. One is looking back, screaming, at a brain and nervous system suspended in the air. Panel 5: caption "It's November 10th now. There is a circulatory system walking through the kitchen." The art illustrates this. Panel 6: caption "November 14th: A partially muscled skeleton stands at the perimeter fence and screams for thirty seconds before vanishing." Again the art is a straightforward illustration of the caption. Panel 7: caption "Really, it's just a question of reassembling the components in the correct sequence." Art is wristwatch pieces laid out on a black cloth. Young Osterman's hand is picking one up with tweezers.

Given that This Island Earth gets name-checked in chapter 3 of Watchmen and Dr. Manhattan’s system-by-system reconstruction of himself appears in chapter 4, it’s not beyond reason to wonder if the movie’s visuals influenced Moore and Gibbons’ portrayal of Osterman’s process. Certainly both sequences suggest bodies deconstructed and then reconstructed into something greater than they were before.

In any case, by the time Exeter and the humans reach Metaluna, they find they are too late to save it. They encounter the mutant, who inadvertently and unsuccessfully impedes their escape a couple of times, and then they are back on Earth — Cal and Ruth in their airplane, and the mortally wounded Exeter plunging his saucer into the sea.

We Have Met The Enemy

The plots of these stories differ — largely because the latter half of Jones’s book wasn’t visual enough for the movie producers, and introduced too much complexity to fit into a film. But they do have a metaphorical underpinning in common. In each of them, the people of Earth find themselves part of a greater galactic context than they’d imagined, and are exploited by extraterrestrials who are themselves at war.

1955 was a mere decade past the end of World War II, a war in which the Allied and Axis forces battled on many fronts, including islands in the Pacific whose indigenous people had no idea of the greater context of war around them. Those indigenous people were often recruited to build airstrips or help in the manufacture of military supplies. The novel’s version of Exeter calls out this parallel explicitly, in a line of reasoning that explains the title:

These primitive peoples… had no comprehension of the vast purpose to which they were contributing a meager part, but they helped in a conflict which was ultimately resolved in their favor.

(This Island Earth, pg. 93)

“Earth is an island,” he says, “which can be by-passed completely, or temporarily occupied if need be.” (pg. 98) Similarly, film historian Robert Skotak, in the DVD commentary for the movie version, explains Joseph Newman’s intention with the film:

One of the themes that the director had in mind was to show the love of our planet and how valuable our planet is and how it is just a mere island in the vast infinity of space. And, if we aren’t careful, we could destroy ourselves — using Metaluna as… a metaphor for what could be us. This was made not too many years after the bombing of Hiroshima, the detonation of the hydrogen bomb, the Soviets getting the hydrogen bomb, the Cold War. So fears of the end of the world were on the minds of many artists, many people, and that was one of Joe Newman’s main themes.

Now, these readings are a little bit different from each other — one emphasizes Earth’s unawareness of the larger universe, and the other emphasizes its fragility and irreplacability. But in both of them, the story’s aliens stand in for humans. At the metaphorical level, we are both the exploitative aliens and the humans they exploit, two groups separated by facts of geography, culture, and technology.

Watchmen literalizes this metaphor further, by having a seeming alien invasion that is in fact a front for one human exploiting other humans for what he sees as the greater good. That’s the thread that ties This Island Earth to the Institute for Extraspatial Studies, more than just “monsters from outta space”. Here’s Joseph Newman one more time, explaining his first impressions upon reading the novel:

I think the overwhelming thing that came into my mind when I purchased Jones’ novel was to illustrate, as the title of the book suggests, that this planet is in reality a small island in an extremely vast and unknown universe, and that it is to the welfare of all the inhabitants of this island, Earth, to eliminate and submerge their petty hatreds of any of the many groups of human dwellers on this tiny island of matter. Our concerns might be, in the not-too-distant future, I thought, forces and elements beyond the present-known universe…

(Universal Filmscripts, pg. 19)

This is exactly the point that Adrian Veidt hopes to make as well, submerging the mutual hatred of the USA and USSR in the face of forces and elements beyond their present knowledge. It’s just that where Jones and Newman make their point through art alone, Adrian writes his fiction into the world as an enormous alien invasion hoax. As I mentioned in the Revelation post, Veidt authors his own apocalypse to resolve the unbearable tension between what he sees and what he desires. In doing so, he reframes Earth as an island subject to occupation, hoping that this new perspective brings all the natives into line.

Book cover for This Island Earth, showing the title, author, and a drawing of an alien against a field of stars.

Stories, Masks, and Trauma

Just as Veidt’s hoax is a kind of authorship, so I would argue are the masks and identities of Watchmen‘s costumed adventurers. In HBO’s excellent Watchmen series, Laurie Juspeczyk says this:

People who wear masks are driven by trauma. They’re obsessed with justice because of some injustice they suffered, usually when they were kids. Ergo, the mask. It hides the pain.

But hiding the pain isn’t all that masks do. They also tell a story, a new story, about the traumatized people behind them — rearranging their faces and giving them all other names. In this new story, the masked people aren’t powerless, but powerful. They exist to carry out their own agendas, rather than having their agency taken away from them. The new story told by the mask exists as an attempt to help mask-wearers process and relieve their trauma.

Well, isn’t this the function of art? Through the things that we create, we seek to understand our world and its inhabitants. At an individual level, it’s well-documented that the creation of art can channel grief, trauma, and heartbreak into some new form, transforming it via creative alchemy into something that briefly assuages those emotions both for the artist and the audience. That’s the catharsis that Aristotle describes in his Poetics.

But grief, trauma, and heartbreak don’t just exist at the individual level. There are larger versions of trauma that transcend the personal. Granted, using the term “trauma” becomes more metaphorical beyond the individual level, but I believe that a family can be traumatized, a school or workplace can be traumatized, a town can be traumatized, and a culture can be traumatized. And if we accept that trauma can exist at a cultural level, I think it becomes very clear that the art it produces functions in part to help process that cultural trauma.

This Island Earth, and 1950s science fiction movies in general, are an example of this. World War II, and in particular the enormity of the atomic bomb, was a massive cultural trauma. The rapid escalation of both calamitous bomb technology and tensions between the superpowers quickly brought us face to face with our ability to destroy ourselves. Hitler’s concentration camps made plain humanity’s capacity for barbarism. Not only that, the process of the war itself and its aftermath changed America radically — women had new roles after stepping into professions vacated by men, racial politics mutated after Truman desegregated the armed forces in 1948, and the 1944 G.I. Bill introduced a tremendous amount of new class mobility into society.

75 years on, we can see these changes as unalloyed benefits, but at the time they were just as frightening to some as the bomb and the Nazis. 50s B movies told stories of invasions, of incomprehensible malevolence, of science and technology run amok, of venturing into the unknown, of humanity’s warlike nature, and so forth. It’s not hard to see cultural anxieties projected onto those aliens, giant insects, and monsters from the deep. It’s a genre obsessed with unexpected consequences.

So if 1950s sci-fi movies were processing the cultural trauma of World War II, what set of cultural traumas does Watchmen meet? Well, some of this isn’t really subtext. 1985 was peak Nuclear Anxiety time, and Watchmen obviously means to grapple with that. In this way, it’s a direct descendant of stories like This Island Earth.

Watchmen chapter 3, page 17, panel 2. Dreiberg walks down the street alone at night. Behind him is a large poster advertisement for The New Frontiersman. Some of the letters are cut off but we can infer that it says "In your hearts, you know it's right." Underneath "right" a graffiti artist has scrawled "wing".

But there are other, more festering wounds at work in Watchmen too. The clash of political Left and Right, so strident and polarized now, had been climbing since the days of Goldwater vs. the counterculture, but hit a new level during the Reagan/Thatcher years, and found its Watchmen expression via Nova Express vs. The New Frontiersman. Even more than those two competing media sources, the superheroes themselves in Watchmen interrogate the competing values of individual action vs. social action. American culture reveres the lone principled individual, but in Watchmen the two individuals who best fit that description are Rorschach and Ozymandias. Though politically they are opposites, temperamentally they embody the same extremist impulses, and Watchmen shows both as deeply problematic.

This isn’t the Cold War. It’s closer to the Civil War — an ongoing series of battles in an America deeply divided against itself, with good and bad actors on both sides, plus a whole lot of grey in between. It’s part of why Watchmen remains relevant and powerful today, powerful enough to inspire the whole new story that appeared on HBO last fall.

I’ve called Before Watchmen and Doomsday Clock “fan fiction” — meant gently — and in a way Damon Lindelof’s HBO Watchmen is no different. It’s an extension of intellectual property that has been taken rather than granted. The only ones who could really “officially” continue Moore and Gibbons’ story are Moore and Gibbons, or successors anointed by them, regardless of what corporation owns the rights. But what made Lindelof’s work so compelling, so true to the spirit of Watchmen, was its singular vision and its engagement with the cultural trauma of our time. In the HBO series’ case, that trauma is race in America rather than the Cold War, but its medicine is just as strong.

Next Entry: Triangolo des Vigilantes
Previous Entry: Mutiny, I Promise You

The Watchmen Bestiary 28 – Mutiny, I Promise You

Ahoy there! Spoilers dead ahead, both for Watchmen and for the many versions of Mutiny On The Bounty. You’ve been warned.

I’ve got mutiny on my mind today because of this panel:

A panel from Watchmen Chapter 3, page 7, in which Laurie gets into a cab in front of the Treasure Island comic shop, which displays a Mutiny On The Bounty poster in its window.

Actually, let’s zoom in on the bottom right corner of that panel:

A detail from the panel, which shows the Mutiny On The Bounty poster clearly

The web annotations zoomed in on this spot as well, pointing out:

Also, note the comic “Mutiny on the Bounty” in the comic shop’s window, and the prevalence of pirate themes in the covers of the other comics. One comic has an “X” in its title, perhaps a sly reference to the “X-Men” comics of the real world. (The title “X-Ships” appears on a comic early in Issue 1.)

As much as I love to chase down every little reference, I won’t be writing a post on the X-Men and Watchmen — the connection is just too slight. The annotators are probably correct that “X-Ships” references X-Men, given that X-Men comics were at their peak of popularity when Watchmen was being written. Since pirate comics dominate the Watchmen world, X-Ships are their likely X-Men analog, but that strikes me as just a little joke, not the kind of intertextual allusion that this series digs into.

Mutiny On The Bounty is another matter. I would argue that this reference illuminates several levels of Watchmen. But before exploring that, let’s talk for a while about the story itself.

Making a Mutiny

One might ask first why Mutiny On The Bounty would be a pirate comic at all. Sure, it’s a nautical tale, but it’s hardly Treasure Island. Where are the pirates?

Well, it turns out that most versions of the story refer to the mutineers as pirates. They may not be one-legged parrot-keepers plundering merchant ships for doubloons, but they do in fact take the ship they had crewed, and anyone who seizes one of His Majesty’s ships becomes a pirate in the eyes of the British Navy.

The historical facts of the mutiny are as follows. The cutter Bounty was commissioned to collect breadfruit plants from Tahiti and bring them to the West Indies, in hopes that the tree could be cultivated as a food source for plantation slaves on those islands. Lieutenant William Bligh commanded the ship, which had been specially fitted out to hold six hundred plants. This remodeling shrank the living space of everyone on board, making an already uncomfortable sea voyage even more difficult.

Bligh’s original plan was to travel west from England to Tahiti, rounding Cape Horn on the way to Oceania. However, bureaucratically-imposed delays meant that the Bounty didn’t start sailing until the weather had turned impassable south of the Cape. Bligh, a disciple and former navigator to the revered Captain Cook, was an immensely confident sailor, but this circumstance thwarted him. He tried for nearly a month to get through, but eventually gave up and headed east, stopping to re-provision the ship at Cape Town, then sailing onward, south of Australia (called New Holland at the time) and New Zealand to Tahiti, where he landed in late October of 1788.

By all accounts, Tahiti was a sailor’s paradise. It had gorgeous weather, stunning landscapes, abundant food and water, and friendly indigenous people, with a far less sexually inhibited culture than that of 18th century England. The Bounty‘s botanical mission obliged its crew to stay on the island for several months, so that they could secure agreements with various native chiefs to take plants from their groves. In the process, many members of the crew also formed relationships with native women. The initial delay in launching the ship also meant that it must wait out the western monsoon season, which wouldn’t end until April. Thus began a five-month tropical sojourn for the ship and its crew.

A painting of the Bounty in front of a Tahitian landscape

On April 5, 1789, laden with over 900 breadfruit plants (Bligh had somehow made room on the ship to store even more than planned), the Bounty set sail from Tahiti. Their orders were to pass through the Endeavour Straits (now known as the Torres Strait) between Australia and New Guinea, in hopes that Bligh’s navigation and surveying skills could help define a safe passage for future missions. But the Bounty would never travel through those Straits.

At dawn on April 28, master’s mate Fletcher Christian and several accomplices awakened Bligh. They dragged him, clad only in a nightshirt, up on deck. The mutineers ordered Bligh into the Bounty‘s launch, where he was joined by seventeen loyalists. Several others remained on board the Bounty, either detained by the mutineers for their skills, or simply unable to fit into the already dangerously overburdened launch.

Bligh and his crew traveled over 3,600 miles in an open boat, from the site of the mutiny to the island of Timor. They endured extraordinary hardships of starvation and exposure, and they did in fact pass through the Endeavour Straits. Bligh’s entire crew survived this journey, with the exception of quartermaster John Norton, who was killed by hostile indigenes on an island where the crew had attempted to re-provision. After reaching the Dutch settlement on Timor, Bligh and company found their way back to England, where his journey was rightly hailed as an astonishing act of seamanship.

Meanwhile, the mutineers and remaining loyalists splintered. Some stayed on Tahiti, taking wives and having children. These men were collected several years later by the British vessel Pandora, which itself then sank in the Endeavour Straits. The survivors of that shipwreck took the remaining prisoners back to England, where they were court-martialed. Some were acquitted, some were found guilty but pardoned by the crown, and some were hung. The rest of the mutineers had fled to the remote Pitcairn’s Island. The British never caught these men, but they fell out among themselves and the Tahitians they had brought along, such that there was only one Bounty crew member remaining when an American vessel stumbled upon the island twenty years later. The descendants of these mutineers and Tahitians live on the island to this day.

What doomed the Bounty? What brought Fletcher Christian and his fellow crewmen to such an emotional extreme that they were willing to become pirates and set eighteen men adrift to what must have seemed like certain death? What does this mutiny mean? The answers to these questions have been much disputed, and their portrayals over the years are a saga unto themselves.

Story vs. Story

Bligh returned to England in March of 1790. He was court-martialed — mandatory for any captain who lost his vessel — and exonerated of all charges. Within a few months, he published his Narrative of the Mutiny, which in fact devoted a scant six pages to the mutiny itself, and another eighty to his open-boat journey. He declined to speculate on Christian’s motivation, saying only that he heard the crew cheering “Huzza for Otaheite” (“Hooray for Tahiti”) as the launch pulled away. (The Bounty Mutiny, pg. 10) Based on this narrative, England hailed him as a hero. He met the king, was promoted twice, and subsequently set sail on another breadfruit expedition, departing in August 1791 aboard a ship called the Providence.

Meanwhile, the Pandora had launched to capture as many mutineers as it could find, and its survivors returned to England in March of 1792. The prisoners’ court-martial that summer resulted in three hangings, four acquittals, and two royal pardons.

After the dust settled, the first competing narrative began to take shape. Fletcher Christian’s brother Edward, a Cambridge-educated lawyer, took it upon himself to interview all returned survivors of the mutiny, both those who had journeyed with Bligh and those who had been captured by the Pandora. He released a pamphlet with a partial transcription of the court-martial, and an extensive appendix (The Bounty Mutiny, pg. 67), which used those interviews to condemn Bligh as a tyrant and show Fletcher Christian as a noble soul who rebelled only as a last resort under intolerable circumstances.

The front page from Edward Christian's version of the story. It reads "Minutes of the Proceedings of the Court-Martial held at Portsmouth, August 12, 1792, on Ten Persons charged with Mutiny on Board his Majesty's Ship the Bounty, with an Appendix containing a full account of the real causes and circumstances of that unhappy transaction, the most material of which have hitherto been withheld from the Public."

That argument saw print in 1794, in the midst of a historical moment ripe for such a story. The French Revolution had overthrown the monarchy there just a few years prior, and the American colonies had rebelled less than fifteen years before that. Individuals longing for freedom and deposing tyrannical authorities were the cultural order of the day, and Romantic poets such as Wordsworth and Coleridge found an avatar in Fletcher Christian. In addition, the Jacobins of the French Revolution exalted the philosophies of Jean-Jacques Rousseau, whose notions of mankind’s goodness in a “State Of Nature” were easy to overlay upon the Tahitian indigenes, thus providing another justification for men who wanted to leave a corrupt civilization and live amongst “noble savages.”

Bligh returned in 1794 and exchanged retorts with Edward Christian, but the sailor was ineffective against the lawyer, and the damage to Bligh’s reputation would never be fully undone. The discovery of survivors on Pitcairn’s Island in 1808 excited public interest again, and launched a new wave of Bountyphilia. Sir John Barrow published an account in 1831 which upheld the image of Bligh as an overbearing martinet. Barrow was a family friend of Peter Heywood, one of those captured by the Pandora and later pardoned by the crown. In 1870, Heywood’s stepdaughter Lady Diana Belcher published another version of the story, again justifying Heywood and Christian against a Bligh portrayed as ever more villainous.

There were theatrical plays made of the story, but it didn’t receive the full novelistic treatment until the twentieth century, when Charles Nordhoff and James Norman Hall published Mutiny On The Bounty in 1932. For dramatic purposes, they created the fictional viewpoint character Roger Byam, who stood in for Heywood on the Bounty‘s crew. Nordhoff and Hall grounded their story in many historical facts, but also invented details to corroborate Bligh’s cruelty and Christian’s nobility. There was in fact a full Nordhoff and Hall Bounty trilogy — book two followed Bligh’s voyage and book three the life of the mutineers on Pitcairn’s Island — but it was Mutiny On The Bounty that caught the public’s imagination most. Hollywood took notice.

Mutiny On The Big Screen

MGM released its film Mutiny On The Bounty in 1935, directed by Frank Lloyd and starring Clark Gable as Fletcher Christian, Charles Laughton as William Bligh, and Franchot Tone as Roger Byam. MGM’s movie directly adapted Nordhoff and Hall’s novel, and it was a smash success, capturing the 1935 Academy Award for Best Picture. Gable, Laughton, and Tone were all nominated for Best Actor, splitting the vote and leading to the creation the next year of the “supporting role” Oscars.

The Lloyd Mutiny film amplified every exaggeration of Nordhoff and Hall’s, and layered in quite a few new ones. For instance, in the novel Byam witnesses another captain order a man flogged, and the punishment kills its target. The captain then orders that the flogging continue until the full complement of lashes have been delivered to the bloody corpse. (This scene has no basis that I can find in the surviving historical evidence surrounding the Bounty.) In the movie, it is Bligh who gives that order, and stands watching with satisfaction until the grisly punishment is complete. In historical fact, Bligh had a fastidious aversion to flogging, and tried to avoid it as much as possible.

Similarly, where Bligh’s actual log records his disgust with his surgeon Thomas Huggan, who he saw as a “Drunken Sot” (The Bounty, pg 84), Nordhoff and Hall give the surgeon a wooden leg (nodding to Stevenson, I suppose) and an ever-present bottle of brandy. Lloyd’s film has everyone on board calling the surgeon “Old Bacchus”, introduces him by hauling him aboard in a net, and turns Dudley Digges loose on him with a ridiculously broad performance.

Then there are the scenes entirely invented for the film. Laughton’s Bligh keelhauls a man, which happened in neither the book nor the historical record — the practice had been outlawed in the British Navy for decades. Gable’s Christian turns to mutiny after some crew members are unjustly imprisoned, but in the book, he simply bristles at being unfairly accused of theft. Finally, Lloyd’s film shows Bligh himself in command of the Pandora, unlike the book which correctly depicts its captain as Edward Edwards. Aside from these story changes, the simple act of casting Gable as Christian and Laughton as Bligh tells the audience very clearly where its sympathies should lie. Laughton in particular turns in a marvelous performance as a corrupt, blustering villain.

A still from the preview of the 1935 film, showing Charles Laughton as Captain Bligh

All these changes are made for the sake of drama, and they work very well, but their dramatic logic is simple indeed. Every uncertainty and nuance of the historical record, already greatly flattened by Nordhoff and Hall, gets sanded down into a stark story of good versus evil, of corruption overthrown by force. Just as Hollis Mason observed about Superman’s relation to the pulps that preceded it, Lloyd’s film (released three years before the debut of Superman) similarly removes the last of its predecessors’ darkness and ambiguity in favor of a basic, boiled-down morality.

Interestingly, after 1935 the pendulum began to swing back in the other direction. In 1962, Carol Reed and Lewis Milestone directed a version of the story starring Marlon Brando as Christian and Trevor Howard as Bligh. When Gable clashed with Laughton, you knew who to root for, but in the 1962 version, no character is particularly sympathetic. Bligh is awful, of course, a sociopath who uses others to accomplish his mission without for a moment considering their experience or humanity. But Brando’s preening and simpering Christian is also far from admirable. He’s foppish and contemptuous from the start, only goaded into mutiny by the character of John Mills (played by Richard Harris) as the devil on his shoulder. Even the Tahitians come across as weirdly unpleasant. By making everyone a villain (or anti-hero), the 1962 version mostly indicts the system — showing the impossible position into which the men are put. They are utterly at the mercy of Bligh, who cares nothing for their lives, but they will also die if they go against him.

There was one more filmed version of the story: 1984’s The Bounty, starring Anthony Hopkins as Bligh and Mel Gibson as Christian. This is by far the most historically accurate Hollywood depiction. Bligh and Christian, rather than being exaggerated villain & hero, or exaggerated villain & anti-hero, come across as three-dimensional humans, both deeply ambitious and deeply flawed in their own ways. This version still injects a bit of fiction, giving Bligh a strangely burning desire to circumnavigate the globe, and very subtly suggesting that he had a homosexual attraction to Christian, but in general it redeploys historical detail to reshape the simple good and evil story that Mutiny On The Bounty had become, into a nuanced tragedy of complicated people at a complicated historical moment.

Here at last we can return to Watchmen. Tracing the path of Bounty portrayals up through 1935 makes it clear that they constitute a kind of Watchmen project in reverse. Where Moore and Gibbons started with the simplistic Golden Age and laid in layer after layer of realism, humanity, and grit, every new version of the Bounty story stripped those layers away, culminating with the Lloyd film’s simplistic depiction of hero Christian versus villain Bligh. This depiction has never left the public imagination — “Captain Bligh” is still a synonym for a tyrannical and oppressive leader.

Leslie Klinger’s annotations assert that the Watchmen panel in question shows a “vintage poster in the window for the 1935 film Mutiny on the Bounty“. This is a little different from the web annotations’ suggestion that we’re seeing a Mutiny on the Bounty comic, but either way it makes sense that the poster would reference the 1935 version of the story, since that was the most successful and culturally impactful version ever made. Not coincidentally, that version is the most simplified, melodramatic adaptation of the story known to mainstream audiences. Its appearance in the comic shop window is the pirate equivalent of Action Comics #1.

Watchmen itself, on the other hand, is more like the Hopkins/Gibson Bounty movie — a movie that happened to emerge in 1984, when Watchmen was being written. By placing Mutiny On The Bounty in a window of the Watchmen world, Moore and Gibbons give us a window into how narratives and genres can evolve over time, and they reflect their own project in doing so.

Mutineers

Watchmen itself was a kind of mutiny. It rebelled against the established order in mainstream comics, striking at the injustice and hypocrisy beneath the cultural authority of superhero narratives, narratives that had claimed the mantle of justice and righteousness for themselves. Like many mutinies, its results have been mixed — superheroes’ cultural authority is stronger than ever, as Marvel’s box office receipts will tell you, but at the same time they were forever changed by Moore’s story. That story is full of mutineers, too.

There’s a quote in Nordhoff and Hall’s novel that’s particularly apropos to Watchmen. It comes in a reflective moment, as Byam describes Fletcher Christian:

His sense of the wrongs he had suffered at Bligh’s hands was so deep and overpowering as to dominate, I believe, every other feeling. In the course of a long life I have met no others of his kind. I knew him, I suppose, as well as anyone could be said to know him, and yet I never felt that I truly understood the workings of his mind and heart. Men of such passionate nature, when goaded by injustice into action, lose all sense of anything save their own misery. They neither know nor care, until it is too late, what ruin they make of the lives of others.

A panel from Watchmen, Chapter 4, page 23. It shows a body with a note pinned to it, reading "Never!". The captions say, "The only other active vigilante is called Rorschach, real name unknown. He expresses his feelings toward compulsory retirement in a note left outside police headquarters along with a dead multiple rapist.

That notion, that a supposed hero fighting for justice could ruin the lives of innocents, comes entwined in Watchmen‘s DNA, while the quote also captures the spirit of several characters. Certainly it applies to Rorschach, and no less to Ozymandias. Though not born from a passion for justice, detachment from human costs and consequences characterizes several others as well: The Comedian, Silk Spectre I, and of course Dr. Manhattan. Then there’s the narrator from Tales Of The Black Freighter, who certainly can be said to have lost all sense of anything save his own misery. The Black Freighter itself, as discussed earlier in this series, evokes Pirate Jenny, a true rebel against oppressive authority, who plots gleefully to slaughter them all.

The panel we’re examining juxtaposes two mutinies on the same page. Janey Slater rebels against Jon and the dominant story of her past by vilifying Dr. Manhattan to Nova Express. Laurie, as she walks by the Treasure Island window, is in the midst of defying the will of a government that just wants her to “get the H-bomb laid every once in a while.” In the government’s eyes, her mutiny may have doomed the ship, as “the linchpin of America’s strategic superiority has apparently gone to Mars!”

That same government enacted the Keene Act outlawing costumed vigilantes, and that’s an authority against which there are plenty of mutineers. Rorschach, of course, rebels from the start, killing a multiple rapist and using the body to deliver his note of refusal to police headquarters. Nite Owl and Silk Spectre join the mutiny many years later, as they suit up and go out on patrol in Chapter 7. Meanwhile, Ozymandias has been rebelling in secret all along, pretending to acquiesce to authority even as he engineered his fake doomsday plan, without a care for the ruin he’d make of the lives of others.

Story Vs. Story, Revisited

Ozymandias’ plan comes down to storytelling. That’s why he recruits writers and artists — he knows that his “practical joke” must be a convincing enough story that every nation in the world will believe it. But he’s not just telling a story to the world. Like Captain Bligh, his story to the world is also a story to himself, one that casts him in the role of hero and savior, the only one brave and capable enough to save the lives in his charge, despite all opposing forces. Like Bligh, he has no doubt that his narrative will prevail. Like Bligh, he will have an unexpected competitor.

Rorschach, through his diary as submitted to the New Frontiersman, will become the Edward Christian to Ozymandias’ Bligh, presenting an alternative version of events that radically recontextualizes the story known and accepted by the public. Like Christian, Rorschach has his own agenda and values that influence his version of events. I don’t mean to suggest that Christian has the truth on his side as Rorschach does, nor that Bligh intended a deception as Ozymandias does — only that the final level of drama in Watchmen comes from competing narratives, and invoking Mutiny On The Bounty can’t help but shine a light on how stories within Watchmen fight each other for dominance.

Rorschach and Ozymandias are the grand competing narrators of the work, but there are other narrative clashes within the book. For instance, every secret identity operates as a clash of narratives, in which a character keeps trying to smother the truth with a different explanation. In the case of a character like Hooded Justice, the competition becomes even more complex, especially as it’s reflected at the reader’s level. We never learn who Hooded Justice really was from the text itself, but we do get speculations from Hollis Mason. These speculations seem reasonable enough, but they are all we get from the text until Chapter 11, when Ozymandias tells his story of investigating Hooded Justice’s disappearance.

Veidt wonders: “Had Blake found Hooded Justice, killed him, reporting failure? I can prove nothing.” Now we as readers must evaluate several strands. There’s what we know about Rolf Müller, which comes strictly from the pages of Under The Hood — circus strongman, East German heritage, disappeared during the McCarthy anti-superhero hearings, found later shot through the head. Then there’s what we know about Hooded Justice — an early hero who came into serious conflict with The Comedian at least once. Then there’s what we know about Blake himself — someone who wouldn’t hesitate to execute an enemy and throw him in the ocean. These strands seem to present a coherent picture, but in all cases they are presented through the lens of another character telling a story for a particular purpose, some of whom may be more trustworthy than others. As with the history of the Bounty, we are left to discern the truth for ourselves.

Also like the Bounty, Watchmen itself has endured numerous forces trying to shape its story from the outside. Zack Snyder’s film version was loyal in its fashion, but also changed the story and the tone in ways both necessary and unnecessary. DC gave us Before Watchmen and Doomsday Clock, which tried to extend the Watchmen world beyond the boundaries of the graphic novel, laying claim to canonical preequel and sequel stature by dint of being the original’s publisher, a claim which Alan Moore would vociferously dispute. Now, within just a few weeks of this post, HBO will debut yet another Watchmen story, this one a speculative sequel in TV series form.

All of these Watchmen versions wish to capitalize upon the status of the original, and to make us view it in a different light. They may not be mutinies, but at some level they are seizures, attempting to take a well-known ship in a new direction. Is that new direction fruitful? Is it necessary? Does it honor the mission? As befits the conclusion of Watchmen, that decision is left entirely in our hands.

A promotional image for HBO's Watchmen series. The words "Nothing Ever Ends" appear in the familiar Watchmen colors and font, with "2019 HBO" in smaller letters.

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The Watchmen Bestiary 27 – The Righteous With The Wicked

In the beginning, there were Watchmen spoilers. There will also be Watchmen spoilers throughout.

We’re on to Watchmen Chapter 3 in the Bestiary, and with a new chapter comes a new chapter title and a new epigraph. While the first two epigraphs came from the world of rock and roll, Chapter 3 casts much further backward, all the way back to the first book of the Bible — Genesis, chapter 18, verse 25: “Shall not the Judge of all the earth do right?” (Note that this is the King James Version [KJV] translation.)

Quote from the bottom of page 28, chapter 3: "Shall not the Judge of all the earth do right?" -- GENESIS chapter 18, verse 25

We’ll get to what this means for Watchmen in a moment, but first let’s take a little time to ascertain the Biblical context of the quote. Genesis splits roughly into two parts, known as the Primeval History (chapters 1-11) and the Patriarchal History (chapters 12-50). The Primeval History narrates the creation myth, Adam and Eve, Cain and Abel, Noah’s ark, and the Tower of Babel. Lots of greatest hits. The Patriarchal History, on the other hand, starts with Abram (later called Abraham), then traces his lineage down through a series of patriarchs, in particular Abraham’s son Isaac, Isaac’s son Jacob, and Jacob’s son Joseph. The book tells a handful of stories from each man’s life, culminating in the “Joseph Novel”, which occupies (more or less) chapters 37-50.

Chapter 18, then, is early in the Patriarchal History, in the midst of the stories of Abraham. In this chapter, we find Abraham sitting in his tent, enduring the day’s heat, when he notices three men standing in front of him. Somehow sensing that there is more to these men than meets the eye, Abraham abases himself to them, begging them to partake of his hospitality. When they assent, he has his wife and his servants whip up the finest possible meal for them.

Very quickly, the text makes it clear that Yahweh (translated in various versions as “the LORD”) is among these men, a physical manifestation of the Israelites’ God, who had previously appeared to Abram in visions. After some conversation establishing that Abraham’s barren wife would in fact bear a child (and explaining the origin of the child’s name), the men walk out to look from afar at the city of Sodom. Yahweh wonders, “Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?” (All textual quotes are from the English Standard Version, except where noted.)

Yahweh decides against deception, and lets Abraham know that he intends to evaluate the cities of Sodom and Gomorrah, having heard that “the outcry against [them] is great and their sin is very grave. I will go down to see whether they have done altogether according to the outcry that has come to me.” Now, this is a bit of an odd statement for a deity generally depicted as all-knowing. Yahweh is unusually personified in this section, and seems to share (for the moment) the general human trait of limited knowledge, and the need to investigate to learn more. Various Biblical scholars have come up with rationales to explain this seeming paradox, suggesting that perhaps God was teaching us not to pass judgment before investigating the evidence, or that “if one’s actions are unworthy of God, one is said to be unworthy of his knowledge also.” (Ancient Christian Commentary On Scripture: Old Testament II, pg 68-70)

Whatever the case, Yahweh has a more human presentation than usual, which perhaps emboldens Abraham to approach him on a human level, attempting to haggle over amounts, as was common in his culture. “Will you indeed sweep away the righteous with the wicked?” he asks. “Suppose there are fifty righteous men within the city. Will you then sweep away the place and not spare it for the fifty righteous who are in it?” Warming to his theme, Abraham amps up the rhetoric: “Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” Or, as the KJV would have it, “Shall not the Judge of all the earth do right?”

Panels from the R. Crumb comic illustrating this story, starting with Abraham standing before the Lord, and ending with Abraham beginning to haggle

Panels from R. Crumb’s illustrated version of this story. Translation by Robert Alter et. al.

Abraham argues Yahweh all the way down to ten righteous, and Yahweh agrees, “For the sake of ten I will not destroy it,” which brings Chapter 18 to a close. Then comes Chapter 19, in which “two angels” arrive in Sodom (seemingly without Yahweh in tow after all), and get harassed by a pack of xenophobes. We don’t get the sense that any kind of thorough examination of the city occurs — there’s no story of seeking righteous people. The text does specify that “the men of the city… all the people to the last man” are part of the mob — apparently women didn’t count in the righteousness census. (And I guess it’s a pretty small city?) In any case, the angels warn in short order that “we are about to destroy this place,” and indeed that morning Sodom is destroyed, with only Abraham’s nephew Lot and his family escorted from the destruction. The Judge of all the earth renders his judgment and punishment, Abraham’s bargaining notwithstanding.

A Panel Of Judges

In Chapter 3 of Watchmen, there are several candidates for “Judge of all the earth.” The first of these is God himself. In the very first panel, Bernie the news vendor asserts, “We oughta nuke Russia and let God sort it out!” Then, a few panels later, the Tales Of The Black Freighter narrator touches a similar theme: “In despair I sank beneath those foul, pink billows, offering up my wretched soul to almighty God, and his judgment.” Later on, that same character concludes that this judgment is in the negative: “I cursed God and wept, wondering if he wept also. But then, what use his tears, if his help was denied me?” The doomsayer (who has not yet been revealed to be Kovacs/Rorschach) doesn’t mention God explicitly, but seems to look to the sort of mysterious signs (“a two-headed cat born in Queens”) that doomsday cults use to predict divine punishment of humanity.

In the context of the Genesis quote, these notions of God’s judgment look rightly ominous. This is the same God who rained down fire on an entire city after his emissaries concluded that there weren’t even ten righteous people (sorry, MEN) within it. No wonder that invocations of his judgment don’t allow much latitude for the possibility of mercy. Yet at least in vendor Bernie’s quote, it isn’t really God who wants to rain down fire — it’s Bernie himself, just using God as a convenient prop to wave away the horror, and suggesting that if humans nuke each other, some higher power will “sort it out.” That brings us to the second category of judge in this chapter: humans themselves.

Late in the chapter, we see Richard Nixon close to following vendor Bernie’s advice. He stares at the Dr. Strangelove map board, contemplating the judgment he could render on Russia, and incidentally Europe and half the U.S. as well. Benny Anger’s audience is in on the bloodthirst too, asking Dr. Manhattan, “If the Reds act up in Afghanistan… will you be prepared to enter hostilities?” to widespread applause. Perhaps we expect a distant God to destroy us in judgment for our sins, but at least as this chapter depicts us, we are scarcely safer when left to our own devices.

Then there is Dr. Manhattan, who is between the poles of divinity and humanity — a human with godlike power, whose changed perceptions remove him further from humanity all the time. Certainly the Russian government seems to have viewed him as, if not a judge, at least a sort of referee, preventing hostile parties from “acting up.” As soon as the news hits that he’s left for Mars, Russia immediately invades Afghanistan (or perhaps counter-invades, given the references to “U.S. adventurism” there in Chapter 1.) Likewise, the U.S. government sees him as “the linchpin of America’s strategic superiority,” a judge who’s already in their pocket, at least until he disappears. Benny Anger’s audience seems to view him as more or less a weapon to be used by the U.S. at will.

So is he a judge? The chapter’s epigraph appears beneath his picture, which certainly suggests that he may be that “Judge of all the earth.” Yet throughout the chapter, he shows poor judgment over and over. Certainly he badly misjudges Laurie’s reactions, both when trying to “stimulate” her, and when talking with her afterwards. Janey Slater seems to have his number when she says, “You know how every damn thing in this world fits together except people!” He apparently becomes convinced during the Nova Express Q&A that he radiates death, and that night judges himself “incapable of cohabiting safely either emotionally or physically.” If he is Earth’s judge, it’s only inadvertently — his presence or absence is as near as he comes to action for or against the planet, and as Laurie well knows, even when he’s present, he can be pretty absent.

The fourth, hidden judge turns out to be Ozymandias, who will in fact rain destruction down upon a city just as the God of Genesis does, but with no intercessor Abraham to plead for the innocent. In fact, Adrian Veidt makes certain that nobody knows about his plan if they have “the slightest chance” of their affecting its outcome. Where Yahweh debates whether to share information with Abraham, and ultimately decides to do so, Adrian feels no such compunction.

Side-by-side panels from R. Crumb's Genesis and Watchmen. The Crumb panel shows God contemplating revealing his plan to Abraham. The Watchmen panel shows Ozymandias saying, "Do you seriously think I'd explain my master-stroke if there remained the slightest chance of you affecting its outcome?"

Yet Veidt aspires to transcendence, to godhood. He speaks of assuming “the aspect of kingly Rameses, leaving Alexander the adventurer and his trappings to gather dust.” “My new world demands less obvious heroism,” he sneers, anointing himself a world-creator. He engineers much of the story that the other characters find themselves walking through, an authorial presence from behind the scenes, including the pivotal plot advancement of this chapter — Dr. Manhattan leaving Earth.

He describes himself as motivated by the Comedian during the 1966 Crimebusters meeting, and in turn characterizes Blake’s reaction to his plan as “professional jealousy.” But might Veidt be experiencing some professional jealousy of his own? He lives in the presence of Dr. Manhattan, a being of casual godlike power, but one with a total disinterest in remaking the world. How that must eat at Adrian Veidt. To carry out his judgment on humanity, he must remove Dr. Manhattan from the earth altogether.

As soon as this happens, the chapter fittingly turns to ruminations on the absence of God. It starts with the Black Freighter narrator: “That night, I slept badly beneath cold, distant stars, pondering upon the cold, distant God in whose hands the fate of Davidstown rested. Was he really there? Had he been there once, but now departed?” Then we see the return of the doomsayer, who counters vendor Bernie’s assertion that “the world didn’t end yesterday” with, “Are you sure?” Then, with news of Russia’s Afghanistan invasion, we turn to Nixon and his cabinet discussing nuclear scenarios, and the role played by wind, “a force of nature. It’s totally impartial… totally indifferent.”

By the time the chapter ends, our terror comes not from the notion of God’s punishment, but rather the random, meaningless universe we face without the notion of his presence. His most frightening judgment of all is his decision to leave us on our own, in a world that we can never be sure hasn’t just ended. The cliffhanger ending of the pirate comic sets up the narrator’s tragic actions in the next issue. Perhaps Jon’s unwillingness to stop what Adrian sees as the freighter bearing down on humanity — its penchant for self-destruction — prompts Adrian’s own Davidstown actions?

How Do You Plead?

Chapter 18 isn’t the first time in Genesis that God acts as “Judge of all the earth.” His first mass judgment comes in chapter 6, verse 5:

The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the LORD regretted that he had made man on the earth, and it grieved him to his heart. So the LORD said, “I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for am sorry that I have made them.” But Noah found favor in the eyes of the LORD.

Once again, one man has the power to sway Yahweh, and that one man will be spared from the judgment that affects everyone else. These judgments, of wickedness and sin, rely on a starkly binary scale for judgment of humans — everyone is either fully righteous or fully wicked. In the Noah story, only Noah is found righteous — his family is spared for its association with him. In Sodom, only Lot is spared, once again with his family as more or less an accessory. This despite the fact that Lot isn’t exactly virtuous — he offers his virginal daughters to the xenophobe mob, hoping to distract them from his visitors. Perhaps Lot is only spared because he is Abraham’s nephew, thus once again allowing a great patriarch’s relations to be saved for the sake of their connections with him.

The righteous/wicked binary of these chapters is typical of the Old Testament (and some parts of the New Testament, notably Revelation.) The same dualism grounds many a traditional superhero narrative, and Watchmen works to break down this simplistic approach. Rorschach embodies Old Testament moral absolutism in Watchmen, and in yet another Biblical inversion, he finds himself the black and white Abraham to Dr. Manhattan’s morally grey Yahweh at the end of Chapter 12. Unlike Abraham, his only plea is for his own death. He is not saved.

Panels 1-4 from Chapter 12, page 24 of Watchmen. Rorschach realizes that Dr. Manhattan is going to kill him, and screams at him to do it. Manhattan vaporizes Rorschach.

In Genesis, Abraham’s role as bargainer goes well beyond chapter 18. He bargains with Ephron for Sarah’s burial place in chapter 23, and bargains with Lot in chapter 13. We find him in political negotiations at the ends of chapters 14 and 20. He even presumes to plead with Yahweh (in a vision) for a blood heir, in chapter 15.

Yet in all these other scenes, he bargains for himself or his family. In chapter 18, he speaks for a greater humanity. This dynamic gets its Watchmen mirror in Chapter 11, between Laurie and Jon. Yet as usual, it’s a distorted mirror. Laurie pleads with Jon to intercede on humanity’s behalf, to save humankind from itself. Abraham, on the other hand, pleads with Yahweh not to intercede, and to let the righteous, even if they are greatly outnumbered, help influence humans toward a more just path.

They do have in common a sense of false victory. Both Laurie and Abraham manage to sway their gods, but neither of them can stem the tide of slaughter.

Watchmen: Second Genesis

So far we’ve seen how Watchmen offers various judges, including the indifferent Dr. Manhattan and the sociopathic Ozymandias. We’ve seen the moral binarism of Genesis reflected in Rorschach, and we’ve seen the bargaining motif of Genesis both reflected and inverted by Rorschach and Silk Spectre II, as they confront Dr. Manhattan in different scenes.

But Watchmen displays other themes from Genesis, including that book’s strong motif of trickery. Guile and deceit are all over the place in Genesis, and not just in the villainous characters. Sure, there’s the serpent beguiling Eve in the garden, but more often it is the patriarchs themselves who do the tricking. No less than three times (chapters 12 and 20 with Abraham, and chapter 26 with Isaac), a Biblical patriarch convinces a local ruler that the patriarch’s wife is actually his sister. Each time, God afflicts that ruler, even though each time the ruler is the victim of the deception.

In the story of Jacob, Laban, Rachel, and Leah (chapters 29-31), everyone is constantly tricking and swindling each other. Laban tells Jacob to serve him for seven years in order to marry Laban’s daughter Rachel, only to send his other daughter Leah instead, making Jacob serve seven more years for Rachel. Jacob makes a deal with Laban to own all his speckled livestock, then Laban removes all the speckled livestock, then Jacob ensures that more speckled livestock will be born and takes them anyway. Jacob sneaks away from Laban’s estate in secret, Rachel steals her father’s “household gods”, then Laban catches up with them and accuses them of theft, but Rachel fools him by hiding the gods in a camel’s saddle, then sitting on it and saying, “I cannot rise before you, for the way of women is upon me.”

On and on it goes. Jacob’s sons trick Shechem, slaughtering an entire town in revenge for their sister’s rape. Jacob tricks Esau out of his birthright. Joseph’s brothers trick him and sell him into slavery, then he tricks them back after coming into power. Usually it is the agents of God practicing the deception (and giving God credit for the results), but even God himself gets in on the action, tricking Abraham into binding his son Isaac for slaughter before calling him off at the last minute, saying, “now I know that you fear God, seeing you have not withheld your son, your only son, from me.” (Incidentally, Isaac is Rachel’s only son. Abraham has another son, Ishmael.)

There is only one trickster in Watchmen, and his name is Ozymandias. But oh, what a bag of tricks he carries! From the very first moment of the book, he deceives both readers and characters. The murder that spurs Rorschach’s “mask-killer” theory? A trick. The cancer epidemic that drives Dr. Manhattan from Earth? A trick. The assassination attempt on Veidt himself? A trick. The frame job on Rorschach, the (second) disintegration of Jon Osterman, Adrian’s somber face at Blake’s funeral: tricks, tricks, tricks, all in service of his greatest trick of all.

Panel 4 from Chapter 11, page 24 of Watchmen. Ozymandias kicks open the Comedian's door, with voiceover panels reading "Unable to unite the world by conquest... Alexander's method... I would trick it; frighten it towards salvation with history's greatest practical joke. That's what upset the Comedian, when awareness of my scheme crashed in upon him: professional jealousy."

“Unable to unite the world by conquest,” he boasts, “I would trick it; frighten it towards salvation with history’s greatest practical joke.” He seems to truly believe that his brand of trickery is different from that of Genesis, that he is a different sort of patriarch, a different sort of god. Where Biblical characters practice deception to serve themselves — preserve their lives, build their wealth, gain power over others — Veidt’s sees his trick as preserving humanity at large. Where Yahweh tricks Abraham to ensure he fears what is most fearsome, Veidt tricks Earth into fearing the imaginary, so as to direct their fear away from each other.

On the one hand, Adrian’s self-serving belief seems patently ridiculous. His trick kills millions of the humans he claims to be saving. No Biblical patriarch does any such thing. Every wife/sister con gets retracted and the afflicted ruler recovers. Laban steals years of Jacob’s labor, Rachel steals “household gods”, Jacob steals Esau’s blessing from Isaac, but nobody gets killed by these ruses. The slaughter of Shechem’s town is as close as we get, and this happens on a much smaller scale, and for revenge — no pretense of saviorship. Even God makes sure that Abraham spares Isaac.

On the other hand, Watchmen‘s ending is ambiguous enough that we can’t be certain that Adrian is wrong. Perhaps his monstrous machination does save more people than it destroys? That question brings us to the final parallel with Genesis, the notion of good outcomes arising from evil deeds.

In the “Joseph novel”, Joseph’s jealous and hateful brothers sell him into Egyptian slavery, telling their father Jacob that Joseph was killed by a wild beast. While in Egypt, Joseph becomes a powerful prophet, whose prophecies save Egypt from a famine that afflicts everyone else. His brothers come to Egypt begging for food, and after several rounds of the usual trickery, Joseph finally reveals his identity to his brothers, and reunites with his father, who dies peacefully, knowing his youngest son has survived after all. In the end, those brothers worry (quite logically!) that Joseph will bear a grudge, and try — once again — a trick, telling Joseph that Jacob commanded him to forgive them. Joseph responds to them thus:

Do not fear, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.

This is the climactic moment of the “Joseph novel”, and the book of Genesis as a whole ends a few verses later. For Joseph, two principles are at work. First, none but God is fit to be “Judge of all the earth.” Second, the harm done by humans can be resolved by God into good, or perhaps more problematically, God prompts humans to harm each other in order to accomplish a greater good down the line. Biblical scholar Bill Arnold sums up the message pretty succinctly: “Joseph represents the conviction that good can come from evil.” (Genesis [New Cambridge Bible Commentary], pg. 389)

This conviction is a central question at the end of Watchmen. Ozymandias believes it, though I doubt he would agree with the concept of an omniscient god prompting his actions. In his mind, he is the omniscient one, or at least the one blessed with a broader perspective than his fellow beings — “the smartest guy in the world.” He feels entitled to be “Judge of all the earth” due to his belief in this greater perspective, and he sees himself as a benevolent shepherd, willing to sacrifice some of his sheep for the good of the whole flock. Rorschach, on the other hand, rejects the notion that good can come from evil. For him, “there is good, and there is evil, and evil must be punished.”

Where does Watchmen itself land? I think it’s closer to Dr. Manhattan, observing it all from Mars. I think it’s closer to this 2003 quote from Alan Moore:

The main thing that I learned about conspiracy theory is that conspiracy theorists actually believe in a conspiracy because that is more comforting. The truth of the world is that it is chaotic. The truth is, that it is not the Jewish banking conspiracy or the grey aliens or the 12 foot reptiloids from another dimension that are in control. The truth is more frightening, nobody is in control. The world is rudderless.

In other words, “Shall not the Judge of all the earth do right?” is the wrong question. There is no “Judge of all the earth” — only us. The real question is, “Shall I do right?” And if so, how?

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