Editorials
[It Came From the ’80s] Fluffy and the Cockroach Nightmares of ‘Creepshow’
With horror industry heavy hitters already in place from the 1970s, the 1980s built upon that with the rise of brilliant minds in makeup and effects artists, as well as advances in technology. Artists like Rick Baker, Rob Bottin, Alec Gillis, Tom Woodruff Jr., Tom Savini, Stan Winston, and countless other artists delivered groundbreaking, mind-blowing practical effects that ushered in the pre-CGI Golden Age of Cinema. Which meant a glorious glut of creatures in horror. More than just a technical marvel, the creatures on display in ‘80s horror meant tangible texture that still holds up decades later. From grotesque slimy skin to brutal transformation sequences, there wasn’t anything the artists couldn’t create. It Came From the ‘80s is a series that will pay homage to the monstrous, deadly, and often slimy creatures that made the ‘80s such a fantastic decade in horror.
Show of hands if you’re pumped for the upcoming Creepshow series on Shudder? The anthology series by showrunner Greg Nicotero, who has personal ties to the original film, has assembled a Murderers’ Row of horror talent. It matches the style of the original film, too, judging by the trailer. That five-segment anthology, 1982’s Creepshow, was an homage to the EC Horror comics of the 1950s, combining the talents of horror master George A. Romero and prolific horror author Stephen King.
Connected by a wraparound story that sees a young boy, Billy (played by King’s son Joe Hill), getting disciplined for reading horror comics by his mean dad, The Creep from the comics beckons him to enact revenge. Until Billy finds his revenge, tales are spun from the comic; “Father’s Day”, “The Lonesome Death of Jordy Verrill”, “Something to Tide You Over”, “The Crate” and “They’re Creeping Up on You”.
Being that Romero had worked with special makeup effects creator Tom Savini on numerous projects and had developed a close friendship, it was almost default for Savini to be involved with Creepshow. Savini also wanted to expand beyond the gore effects that he’d earned a reputation for, and Creepshow gave him the opportunity to create creatures and try new effects. That also meant that a lot of the film’s effects were brand new inventions at the time – Savini had to create and develop them completely anew.
For The Creep, that meant mechanizing an actual skeleton ordered from India. One that was rigged to beckon, move, wink, and float away outside Billy’s window. Most of what Savini and team accomplished with The Creep was trimmed as the scene transitioned to animation.
Perhaps the most complicated effect of the entire film, though, was the fully articulated creature dubbed Fluffy from “The Crate”. The man-eating beast didn’t have much of a description in the script to work with in terms of design, so multiple options were presented to Romero and King. Once that had been settled, Savini had to figure out how to go about creating a fully articulated creature from that design. Something he’d never done before. He called up Rob Bottin (The Howling, The Thing), who spent an hour and a half on the phone explaining how to build it. Savini nailed it, and Fluffy became a fan favorite character.
But, if you’re like me, the most terrifying segment of them all is “They’re Creeping Up on You”. E.G. Marshall plays Upson Pratt, a wealthy but cruel businessman with a serious aversion to germs. So much so that he lives in a hermetically sealed apartment in New York City. Karma rears its ugly head to punish him for his misdeeds by way of hordes of cockroaches.
Production sought out purchasing live cockroaches for this segment from New York. The problem is that to purchase them, it’d cost 50 cents a roach, which would add up fast for the 20,000 roaches they needed. Instead, entomologists Ray Mendez and David Brody went to Trinidad, waded waist-deep in a cave filled with them and brought back around 18,000 roaches. The roaches received their own trailer to be kept and bred for more. And if you haven’t already heard this story, that went about as well as you’d expect. “Roaches don’t take direction,” Romero astutely and humorously pointed out. They hate lights, so as soon as it came time to film, they’d flee into the nearest object they could find. To compensate, nuts and raisins were used as on-screen stand-ins for roaches.
For the scene that sees the roaches pouring out of the vent toward Pratt, the entomologists and roach wranglers poured a barrel full down a funnel so that they’d come rushing out of the vent. But in one take, they just ran back the other direction, covering the wrangler instead. Savini created a dummy of E.G. Marshall for the segment’s finale, in which the roaches burst forth from his dead body. Underneath, the entomologists pumped plungers full of roaches into the dummy until they burst forth from the other side. These roaches, of all shapes and sizes (some massive), were to be exterminated at the end of production, but because it was impossible to wrangle them back up after a scene, the roaches had gotten into everything. Furniture and props that people took as mementos after still had roaches, and the building probably still has descendants of those roaches living in them. It was probably far more likely for the cast and crew on that set to develop katsaridaphobia than viewers watching the film.
Often, we celebrate practical effects over digital and for good reason. But sometimes, just sometimes, digital offers up the saner solution. In the case of 20,000 live roaches that ran amok on the set of “They’re Creeping Up on You”, I bet some of the crew would’ve loved to have been able to go digital had it been available. But it gives a whole new layer of fear to an all around classic horror anthology to know that those roaches were real, does it not?
Of the three films that make up the Diabolical Trinity of classic religious horror films—Rosemary’s Baby (1968), The Exorcist (1973), and The Omen (1976)—The Omen is the most purely entertaining.
While Rosemary’s Baby digs into the societal shifts of the 60s and The Exorcist explores spiritual tensions between faith and doubt in an ever-shifting world, The Omen seems most interested in just telling a thrilling story. It achieves this by blending two major trends of the 1970s, the devil movie and the paranoid thriller, into one crackling adventure yarn. In the process, The Omen has sparked fear and curiosity about what could happen in the “end times” if such events are to occur.
After seeing The Exorcist, producer Harvey Bernhard contacted writer David Seltzer and said something along the lines of, “Hey, write me one of those.” Seltzer, having never read the Bible, thought it would be an interesting challenge, so, according to various interviews, he read the Bible and several commentaries in search of a story. Then he stumbled upon a passage in the book of Revelation, the image of a great Beast rising out of the sea, that sparked his imagination. In the commentaries, he found that the sea represented politics in some interpretations of the text, and he began building his story on that foundation.
Seltzer has told this story often, and I am inclined to believe him. However, from there, much of the theological-sounding lore of The Omen was created purely by Seltzer. Many of the ideas surrounding The Antichrist in the film appear to be drawn much more from the pop-eschatology sensation of the 1970s, The Late Great Planet Earth by Hal Lindsay, than any Biblical source.
Lindsay’s book was the bestselling nonfiction book of the 1970s and re-popularized views of the “last days” that had been dying along with fundamentalism for decades, namely Dispensationalism, Millennialism, and the Pre-Tribulation Rapture. In dispensationalism, history is broken into several epochs of time (or dispensations) that culminate in the return of Christ and his thousand-year (millennial) reign.
Before this return, a seven-year Tribulation will occur in which the Antichrist comes to power and persecutes all who oppose him, culminating in a battle between the forces of good and evil at the valley of Megiddo, usually called Armageddon. Of course, in this worldview, the true believers in Jesus will be lifted out, or raptured, before all this takes place. Since the publication and popularity of The Late Great Planet Earth, this has been the prominent belief in Evangelical and Fundamentalist Christian circles, though Roman Catholic, Orthodox, and mainline Protestant denominations largely reject it.
Lindsay also did something unique that had not been the case even in dispensationalist circles before him—he posited that the creation of the modern state of Israel in 1948 started the countdown to Armageddon. Fans of the film will immediately realize where Seltzer ran with this idea in the first line of the poem created for the movie: “When the Jews return to Zion…”
Damien Thorn and the Creation of Horror’s “Innocent Villain”
Seltzer’s next inspiration focused on the idea of the Antichrist as a child, what he would call the film’s “innocent villain.” In watching The Omen, it is readily apparent that Damien Thorn (Harvey Stephens) does not really do anything evil beyond a bit of normal kid mischief. Even the moment in which Damien knocks Kathy Thorn (Lee Remick) over a second-floor railing can be read as an accident orchestrated by Damien’s diabolically connected nanny, Mrs. Baylock (Billie Whitelaw). The film takes this idea of the innocent villain a step further by casting Gregory Peck, best known for playing arguably the greatest father in film history, Atticus Finch in To Kill a Mockingbird (1962), as Damien’s earthly father, an element that greatly satisfied Seltzer.
The New Testament itself says very little about the Antichrist and certainly nothing about his childhood. In fact, the word antichrist is used twice (1 John 2:18 and 2 John 7 for the curious) and refers to groups of people, not a particular person. There is also a passage in 2 Thessalonians 2:1-12 in which the writer (usually attributed to Paul) discusses “The Man of Lawlessness” who will “exalt himself over everything that is called God” and “proclaim himself to be God.”
Then there is the Beast of Revelation chapter 13 with “seven heads and ten horns” that Seltzer latched onto, which has been interpreted in a multitude of ways over the centuries. Powerful people throughout history, from Charlemagne, various Popes during the Protestant Reformation era, Napoleon and Hitler, to modern politicians, including Ronald Reagan, Bill Clinton, Vladimir Putin, Barack Obama, and Donald Trump, have all had the label placed on them by various circles. Even religious leaders like Billy Graham have not escaped being called the Antichrist.
Lindsay and modern dispensationalists are certain the Antichrist will be a 21st-century individual as they are equally certain that the Rapture, Tribulation, and return of Christ are imminent, likely within their lifetime. Many scholars and theologians, however, interpret these passages as symbolic representations of the Roman Empire and the first-century Caesars who persecuted, tortured, and murdered Christians and Jews who refused to submit to Imperial rule and worship them as gods. For example, that the Beast from the sea in Revelation has seven heads is symbolic of the famous seven mountains of Rome, with the 10 horns referring to rulers and magistrates of the Empire.
But this is all really of no matter to Seltzer and the story of The Omen. Instead of being concerned with any historical or theological accuracy, he instead built his own lore, which sends Robert Thorn and photographer Keith Jennings (David Warner) on a globetrotting investigation into the nature of the Antichrist and how to stop him. Some of this lore includes the child being born of a jackal, the reaction of animals, the protective cult that arises around Damien, the daggers of Megiddo, and maybe most interesting of all, the peculiar flaws in Jennings’s photographs that presage the ways certain individuals will die.
All these aspects are where the paranoid thrillers come in, as films like Blow Up (1966), Z (1969), The Conversation (1974), The Parallax View (1974), 3 Days of the Condor (1975), and All the President’s Men (1976) were all the rage at the time. Especially in the wake of the Watergate scandal, the idea of journalists (like Jennings) as ordinary heroes who could bring down the powerful, nefarious forces in the world was exactly what audiences craved. And what greater hidden evil force was there than the Devil? This is also why the device of the daggers of Megiddo is so important to a movie like this. If Damien is indeed the Antichrist, there must be a way to stop him, though in the Biblical text, the only power capable of destroying the Devil is God Himself.
The Mark of the Beast, 666, and the Film’s Most Famous Religious Symbolism
The piece of lore created for the movie with the most solid Biblical grounding is the Mark of the Beast. Revelation describes a mark on the forehead or hand of those who worship the Beast and his image. Again, this is symbolic language differentiating those who belong to the power of the Roman Empire and those who belong to Christ, who have the Mark of the Lamb. In Seltzer’s hands, the mark is very literal, a birthmark that is borne by not only the Antichrist but all his followers, meaning they are marked from before birth as belonging to Satan, and there is no escaping it. This is all rather distressing to the priest Father Brennan (Patrick Troughton), who betrays his mark by warning Thorn about Damien and pays the price by memorably being impaled by a spire that falls from a church steeple after being struck by lightning.
Why is the mark three sixes? Again, this is drawn from a passage in Revelation that states that the Beast can be identified by calculating his number. In Biblical scholarship, this is believed to be the sum of the name of a man transferred into Hebrew numerology, a practice in which each Hebrew letter also represents a number. Using this method, the number of the name Caesar Nero, which many believe to be the most logical choice, is six hundred sixty-six. In the film and elsewhere, this number is changed to three individual sixes. According to the film, this represents the Diabolical Trinity (a designation also unique to the film) made up of Satan, the Antichrist, and the False Prophet. That Damien carries this unique birthmark under his hair convinces Robert that the child is the Antichrist, and it’s up to him to destroy him.
Part of what makes The Omen great is its ambiguity. Damien could be the Antichrist, or he could be at the center of a series of coincidences. Director Richard Donner stated in interviews that he believed Robert Thorn had gone insane by the end of the film, which, to Donner, is the only explanation for why Thorn would attempt to kill an innocent child. However, that enigmatic smile in the final shot suggests that Damien does embody a spirit of great evil. The sequels, however, all but erase this ambiguity.
In audiences, The Omen sparked a renewed interest in the concept of the Antichrist and the dispensationalist interpretation of the end times that continues to echo throughout the last five decades. Around the time of the film’s release, even Elvis Presley was photographed brandishing a paperback copy of Seltzer’s novelization. Dispensationalist authors like Hal Lindsay, Tim LaHaye, and John Hagee have made millions publishing books and giving lectures about the Antichrist and the end of the world.
The Legacy of The Omen, 50 Years Later
Though A Thief in the Night (1972) preceded The Omen in initial release, it gained quite a resurgence (along with the ability to create three sequels) in the wake of the popularity of The Omen and went on to scar the psyches of Evangelical children for decades. Hal Lindsay was also able to release a film version of The Late Great Planet Earth in 1978, complete with narration and a brief onscreen appearance from Orson Welles.
In the 1990s, the Left Behind series became a cultural phenomenon, spawning twelve books in the core series, a YA spinoff series, video games, and a movie series (2000-2005) starring Kirk Cameron. A bigger studio adaptation of the first book was released in 2014, starring Nicolas Cage. 20th Century Fox and The Omen got in on the renewed “end-of-the-world” vigor by releasing a remake of the original film on June 6, 2006. The franchise was revived once again in 2024 with The First Omen, which explores ideas of the Antichrist and the motivations of those in power in our current religious, social, and political context.
But despite all the sequels, spinoffs, rip-offs, remakes, and “end times” money grabs of the last 50 years, the original version of The Omen remains untouchable. Its greatest strength is that it seeks, first and foremost, to entertain. And it does so admirably.
After half a century, its influence can be felt in horror, the culture at large, and even in various faith circles. It is a testament to the power of story and film that, consciously or unconsciously, fans of The Omen and those who have never seen it alike are, to this very day, marked by the Beast.
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