Season: 1 & 4, Episodes: 2, Faction: N/A
Emily Annabeth Locke is the biological mother of John Locke.
As a teenager (1956)
4×11 – Cabin Fever
On May 30th 1956, at the age of fifteen, Emily was hit by a car on her way to visit the man she was dating, whom her mother disapproved of because he was “twice her age.” While rushing to the ER, she told a nurse that she was six months pregnant. She soon gave birth to her baby prematurely, whom she adamantly named John. The infant had to be kept in isolation for the sake of his health.
After “miraculously” regaining his health, the nurse allowed Emily to hold him for the first time. Emily exclaimed, “I can’t do this!” and ran out of the room. As Emily’s mother asked the nurse about the possibility of adoption, the nurse noticed a man looking through the window. She asked Mrs. Locke who he was, to which Mrs. Locke claimed she didn’t know. The man was Richard Alpert. (“Cabin Fever”)
Reunion with John
1×19 – Deus Ex Machina
About ten years prior to the crash of Flight 815, Anthony Cooper used Emily as part of a con to get Locke to donate his kidney to him, after his own kidney had failed. During the ploy, she told her son that he was very special, and that he had no father because he was “immaculately conceived” (a common misuse of the term).
Emily would later reveal Cooper’s betrayal, apologizing and telling Locke that she participated in the con for money. (“Deus Ex Machina”)
Related Character Images
Decoded Family Members & Lovers
Decoded Season 1 Characters
Decoded Season 3 & 4 Characters
Key Episode(s) to Decoding the Character
(Ipet, Opet, Apet) Ipy is depicted in a fashion indistinguishable from Taweret (Thoueris), that is, as a female hippopotamus standing upright, with leonine paws and feet, the breasts and belly of a pregnant human female, and the back and tail of a crocodile. She is invoked in PT utterance 269 as “my mother Ipy” and asked to give her breast to suckle, with the result that “as for yonder land in which I walk, I will neither thirst nor hunger in it for ever.” Ipy’s name perhaps means ‘wet-nurse’ or ‘midwife’, from which came the word for ‘harem’, which is also the root of the name of the city Thebes, Ta-ipet, and Ipy may be to some degree the divine embodiment of Thebes itself, which is the ‘harem’ of Amun as his beloved and the receiver of his potency. Local cult made the temple of Ipy at Thebes out to be the place where Osiris was reconstituted. Ipy was frequently known as ‘Ipy the Great’, Ipet-Weret, from which came her Greek name, Epoëris or Ephuëris. A spell for divination by lamp in the Leyden Papyrus (col. VI, ll. 18-19) juxtaposes Nut, as “mother of water” to Ipy, as “mother of fire.” Similarly, the vignette (illustration) for BD spell 137B, “for kindling the flame” for the deceased, shows “Ipy, lady of magical protection” setting fire to a bowl of incense. An ostracon (inscribed pottery fragment) invokes Ipy as a protector against nightmares who massacres the demons responsible for them. Ipy also gives her name to the next-to-last month of the Egyptian calendar, Epiphi.
Opet (Apet, Ipet, Ipy) was a benign hippopotamus goddess known as a protective and nourishing deity. Her name seems to mean ‘harem’ or ‘favored place’. Our first reference to her comes from the Pyramid Texts, where the king asks that he may nurse at her breast so that he would “neither thirst nor hunger…forever”. Afterwards, she is called “mistress of magical protection” in funerary papyri. Under the epithet ‘the great Opet’, she is fused to some extent with Taweret, ‘the great one’, but she never completely losses all of her independent characteristics, irregardless of the fact that many modern texts completely assimilate her with Taweret.
She appears to have had a very strong connection with the Theban area and might have even been considered a personification of that city. In the theology of Thebes, she was thought to be the mother of Osiris and therefore her afterlife associations are clear in the funerary texts in which she appears.
Opet was usually depicted as some sort of combination of hippopotamus, crocodile, human and lion, though her hippopotamus aspect is dominant. She was represented as a female hippopotamus, usually standing upright on legs which have the feet of a lion. In this guise, her arms are usually human in appearance though they generally terminate in leonine paws. Sometimes she was depicted with the swollen belly of a pregnant woman and with large pendent human breasts. Her back and tail were those of a crocodile and sometimes this aspect was emphasized by a complete crocodile stretched over her back.
Opet was only one of several goddesses, including Taweret, Reret and Heqet, who could take the form of a hippopotamus. All of these goddesses were associated with pregnancy and protection, and they were often difficult to distinguish from each other, not only in their form but also in their characteristics.
Sometimes her depictions appear to be apotropaic in nature, and the vignettes of funerary papyri such as Spell 137 of the Book of the Dead, the goddess is shown holding a torch and lighting incense cones to provide light and heat for the deceased.
Though dating to the Pyramid Age prior to the rise of Thebes as an important Egyptian city, she was particularly venerated in that city where her temple just west of the temple of Khonsu was an integral part of the Karnak complex, even though it was a fairly late addition. In fact, it was on the ground that her temple sits, according to Theban beliefs, that she rested after giving birth to Osiris. Interestingly, while she even appears as a protective figure on the back of a statue of a 17th Dynasty ruler, in most areas of Egypt there appear to be no cult centers associated with the goddess.