Season: 1-6 , Episodes: 25, Faction: Survivors
Rose Nadler (née Henderson) was one of the middle section survivors of Oceanic Flight 815. She was on the plane with her husband Bernard and was separated from him for 48 days following the crash. Rose was a well-meaning, caring woman who was apparently healed from her terminal cancer after arriving on the Island, similar to Locke. After time-travelling to 1977, Rose and Bernard lived in peaceful seclusion in a cabin near the beach, refusing to get involved in any kind of conflict. They reemerged briefly to help Desmond before returning to their hut and were some of the last survivors remaining on the island when the series ended.
In the flash-sideways, she and Bernard moved on along with their friends.
2×19 – S.O.S.
Little is known about Rose’s early life before the crash. It is known, however, she developed a terminal form of cancer several years prior to the crash. Shortly after discovering her life was coming to a close, she met Bernard Nadler while stuck in a snow drift. After he helped her pull her car out of the snow, she spontaneously asked him to join her for a cup of coffee. After knowing each other for only 5 months, Bernard proposed in a restaurant at Niagara Falls. Rose admitted to him that she had a terminal illness, but Bernard insisted it didn’t matter, and Rose accepted the proposal. (“S.O.S.”)
2×19 – S.O.S.
Rose eventually made peace with her fate, but Bernard did not. While honeymooning in Australia, Bernard took Rose to see Isaac of Uluru, a faith healer. Skeptical she could be cured at all, let alone by a faith healer, Rose agreed reluctantly to see Isaac anyway for Bernard’s sake.
After attempting to heal her, Isaac stopped, telling Rose she could be healed, but she wasn’t in “the right place” yet. He offered to refund Bernard’s donation, but Rose told him to keep the money. Rose revealed she was going to lie to Bernard and tell him she had been healed so they could enjoy the little time they had left together, without his constantly trying to save her. (“S.O.S.”)
2×19 – S.O.S.
At the Sydney Airport gate, Rose dropped a bottle of pills and John Locke retrieved them for her from his wheelchair.
1×01 – Pilot, Part 1
Inside the plane after take-off, Rose saw a man sitting near her get almost knocked over by another man running down the aisle to the bathroom, and being chased by members of the cabin crew. Rose and Jack started chatting while Bernard was using the bathroom in the tail section of the plane. (Rose, Jack, and Bernard all had seats in row 23 – Bernard in Seat E, Rose in Seat D, and Jack in Seat C, though he originally sat in Seat A.)
Rose revealed she always held her husband’s wedding ring while flying, because his fingers swelled. Upon hitting turbulence Rose admitted her fear of flying. Jack attempted to reassure her that it was all normal, but shortly Oceanic Flight 815 began to shake harder and broke apart. (“Pilot, Part 1”)
On the Island (Days 1-22)
1×01 – Pilot, Part 1
After the crash, Jack found Boone standing over Rose. Her heart had stopped beating, and Jack took over administering CPR, since Boone was doing it incorrectly. Boone suggested they make a hole in Rose’s trachea and insert a pen to help her breathe to which Jack agreed, telling Boone to find a pen so he would be out of the way. Jack managed to revive Rose but ran off to help other survivors while Rose struggled to breathe. She is later seen by a campfire kissing Bernard’s ring. That night, Rose was present when the survivors heard the sound of the “Monster” in the jungle for the first time.
The next morning Rose notably mentioned, it sounded “awfully familiar.” Later, during a rainstorm, Claire and Rose were hiding under the fallen wing of the plane when they heard the Monster a second time. (“Pilot, Part 1”)
1×02 – Pilot, Part 2
She was also present during Jack’s speech after his trek to the cockpit to find the transceiver. She asked Jack to look at “the man with the shrapnel”. (“Pilot, Part 2”)
1×04 – Walkabout
After the crash Rose sat on the beach away from the camp staring out into the sea holding Bernard’s wedding ring. Boone suggested Jack check on her. Jack did so, but when he tried to communicate with her, she continued staring out at the ocean, rocking back and forth. Rose remained quiet for quite awhile before explaining that her husband’s fingers swell whenever they fly. She then told Jack she’s “letting [him] off the hook”, referring to when, shortly before the crash, Jack promised to keep Rose company until her husband returned from the bathroom. She complimented Jack, saying he is patient and caring and has a good soul. Sometime later, Jack invited Rose to the memorial service taking place that night, expressing his belief that everyone who was in the tail section was killed. Rose, confused, informed Jack her husband was in fact alive, saying “they’re probably thinking the same thing about us.” Her faith that Bernard and other tailies were still alive turned out to be correct. (“Walkabout”)
1×12 – Whatever the Case May Be
Later, when the camp was packing to move down the beach, Rose saw Charlie was upset over Claire’s kidnapping and his own attempted murder by hanging, both acts committed by Ethan Rom. Rose said hello to Charlie, but Charlie didn’t reply. Rose admonished him, saying there was no need to be rude and everyone else was helping to move the camp up the beach but him. Charlie asked why Rose was smiling despite everything that had happened to the survivors. Rose replied “nobody blames you” and comforted him, understanding he felt responsible for Claire’s kidnapping. Rose helped him come to terms with it and hold out faith that Claire was still alive. Rose told Charlie, her husband was still alive, and said “There’s a fine line between denial and faith. It’s much better on my side.” Charlie began to cry, and Rose comforted him and began to say a prayer for them both. (“Whatever the Case May Be”)
2×04 – Everybody Hates Hugo
After the Hatch was blown open and the Swan station had been investigated, Hurley saw Rose doing laundry on the beach and chose to reveal to her, over all the other survivors, the existence of the station and its washer/dryer and stocked pantry.
Inside the Swan, Rose once again expressed her conviction her husband was alive and well. She sympathized with Hurley’s worries he would lose friends on the island by not sharing the food in the pantry that Jack asked him to inventory and guard. She wisely convinced Hurley not to use dynamite to blow up the pantry. During the inventory, she also took an Apollo Candy Bar for her husband, commenting that Bernard had “a mouth full of sweet teeth”. (“Everybody Hates Hugo”)
2×06 – Abandoned
She was later seen briefly with Hurley hanging up clothes, when Shannon asked after Walt and Michael’s luggage.She commented about how terrible it must be to “lose the one person you love on the Island,” implying again that her husband was not dead. (“Abandoned”)
2×08 – Collision
The next day, while Jack was getting water, Rose approached him and said, she was pleased he wasn’t in the hatch, when suddenly a golf ball fell into the water. Eventually, Bernard, Jin and Libby made it to the camp, with Rose and Bernard reunited after 48 days apart. (“Collision”)
2×09 – What Kate Did
Rose and Bernard later attended Shannon’s funeral, and poured a handful of sand into her grave with the other Losties. (“What Kate Did”)
2×16 – The Whole Truth
A few days later, Rose and Bernard bickered about Bernard’s forgetting Rose’s birthday, with Bernard claiming he didn’t even know what day of the week it was. During the argument, the couple stumbled upon a sick Sun, who was later revealed to be suffering from morning sickness. Bernard and Rose asked if she was okay, to which Sun replied she was just light-headed. (“The Whole Truth”)
2×19 – S.O.S.
Following the DHARMA food drop, Rose took control by organizing the food; Bernard commented she was acting like she had “just got back from the store.” Bernard came up with the idea of making an S.O.S. sign to display on the beach and got the group together for a meeting. In the meeting, Bernard said they had given up on getting rescued. Rose interrupted Bernard and said he should ask Jack before getting started, to which Bernard got angry and said Jack was not the only a doctor. Rose replied that Bernard was only a dentist, embarrassing him in front of the group.
Despite Bernard’s attempts to build the SOS sign, Rose showed little interest in being rescued, as did most other Losties. Bernard later approached Rose at the water trough, telling her that no one was helping him and asked why she wasn’t supporting him. Rose criticized Bernard by saying “You always have to do something!” to which Bernard replied, “If I didn’t always have to do something you wouldn’t be here!,” implying his idea to take her to Isaac of Uluru saved her life. Rose walked away.
Later she approached Locke, and they began to discuss Bernard’s S.O.S. sign. Locke’s leg was injured at the time, and Rose told him they both knew his injury would heal faster than normal. Later Rose approached Bernard, who was struggling to build the sign by himself. Rose apologized to him, and revealed Isaac hadn’t healed her, but the Island did with the same properties that also cured John Locke’s paralysis. Rose guessed if she left the Island the cancer would return. Bernard told her they would never leave in that case, and the two embraced lovingly. (“S.O.S.”)
Associated LOST Themes
Associated DHARMA Stations
Decoded Family Members
Decoded Season 1 Characters
Decoded Season 2 Characters
Decoded Season 3 Characters
Decoded Season 4 Characters
Decoded Season 5 Characters
Decoded Season 6 Characters
Key Episode(s) to Decoding the Character
(Nuit) Goddess of the upper sky, especially the night sky dappled with stars, Nut occupies a position in the Egyptian pantheon linking the Gods who are conceived as being active in the most primordial phases of the emergence of the cosmos with those whose sphere of activity lies closer to human experience. As such, Nut has an extraordinary density of ‘familial’ ties to other Gods, ties present already in the earliest Egyptian religious literature, the Pyramid Texts, in which Nut is already the daughter of Shu and Tefnut, granddaughter of Atum, husband of Geb, and mother of Isis and Osiris, Seth and Nephthys. On a parallel track, however, so to speak, Nut has also an intense dyadic relationship with Re, to whom she gives birth every day and who returns to her embrace every evening, vanishing from human eyes. From this perspective, in which Re occupies the central role, Nut’s only other significant bond is with Nun, the Abyss (see, e.g., BD spell 15A1: “thy father is Nun, thy mother is Nut”). Nun is conceived as an infinite expanse of water enclosing a bubble, so to speak, in which is suspended the organized cosmos, while Nut is the surface of this bubble, a membrane separating the cosmos from the abyss. Nut’s name may be related to that of Nun (also spelled ‘Nu’), in which case it might mean ‘She who dwells in the Abyss’.
Nut is usually depicted anthropomorphically with her body covered in stars, arched over the earth with her fingers touching the western horizon and her toes the eastern, but also as a cow with her front hooves in the west and hind hooves in the east. In either case, her four limbs are meant to be at the cardinal points as the pillars of the sky, although this is difficult to show clearly within the conventions of Egyptian art. When depicted anthropomorphically, her consort Geb may lie beneath her, his erect phallus reaching up toward her, while Shu holds her aloft and separates them. When she is depicted as a cow, the eight Hehu, the Gods of the precosmic formlessness (the Hermopolitan Ogdoad), may be shown assisting Shu by supporting her legs and hence fortifying the cosmos. When Nut is depicted anthropomorphically, the setting sun may be poised at her lips, to embark on its night journey by entering her mouth, traveling through her body to emerge from her womb at dawn, whereas bovine depictions of Nut do not seem to concern this cycle as such but are more astronomical in character. Nut’s sexual and procreative aspect are more closely linked to her role in the resurrection, for she also personifies the coffin or sarcophagus, and is depicted on the lids of sarcophagi. In the “Songs of Isis and Nephthys,” for example, Osiris is urged to “Come thou to thy mother Nut that she may spread herself over thee … that she may guard thy flesh from all evil … that she may drive off all evil which appertains to thy flesh, the loneliness being broken as though it had never been,” (“The Bremner-Rhind Papyrus—I,” p. 125 [6, 9]); and later, that “Thy mother Nut … builds thee up with the life of her body. Be thou a soul, a soul! Be thou stable, stable! Mayest thou have a soul, O male, lord of women,” (ibid., p. 131 [15, 8]) where the latter phrase emphasizes phallic potency as a symbol of the integrity of the body and the identity.
The sun travels daily along Nut’s body, passing into her mouth at dusk, in its symbolic death, its light reborn as the stars during its journey through the netherworld; this process is equivalent to that by which the deceased is transfigured to become an akh, a spirit or ‘glorious one’ (see, for instance, PT utterances 431 and 513). The actual stars, however, “travel outside Nut in the night when they shine and are seen; it is within her that they travel in the day when they do not shine and are not seen,” (P. Carlsberg I, Part II. IV, 35-VII, 27/Neugebauer and Parker vol I., p. 67). The moment of being swallowed by Nut is treated somewhat more obliquely when the cosmic cycle is interpreted in terms of human mortality, as in PT utterance 563, in which the deceased states “It is I who am the seed of the God which is in you.” In this respect the identification between the deceased and the sun is not total: the deceased “rests alive in the west, among the followers of Re who present the road to the light,” (PT utterance 603; trans. Piankoff); elsewhere it is said “Ascend to your mother Nut; she will take your hand and give you a road to the horizon, to the place where Re is,” (utterance 422). PT utterance 697 says that “Nut has laid her hands on you, O King, she whose hair is long and whose breasts hang down; she carries you for herself to the sky.” Once born from the vulva of Nut, the sun and the deceased alike are purified by passing through a marshy transitional space of lakes, pools and rushes before reaching the doors of the horizon; this is the twilight before the dawn. Sometimes the day journey of the sun is represented by Nun, the precosmic watery abyss, lifting the solar vessel towards the zenith of the sky, up to Nut.
Nut plays an especially active role in the Pyramid Texts. In PT utterance 6, one of a series of utterances spoken by Nut to charge the sarcophagus as the locus of resurrection, she affirms that she has given to the deceased king “the two horizons that he may have power in them as Horakhty,” that is, ‘Horus-of-the-[two]-horizons’. In this identification with the elder Horus, the deceased stands apart from Osiris; hence in PT utterance 245, Nut tells the deceased king to “look down upon Osiris when he governs the spirits, for you stand far off from him,”—i.e., in the sky—”you are not among them and you shall not be among them.” The complex relationship between Nut, Re and the deceased king emerges in utterance 479, which asks Re to “make the womb of Nut pregnant with the seed of the spirit which is in her.” This ‘spirit’ can only be the king, for in utterance 431, Nut, who is here referred to as “the daughter, mighty in her mother [Tefnut], who [Nut] appeared as a bee,” is asked to “make the King a spirit within yourself, for he has not died.” Re’s daily cycle in relation to Nut, impregnating her and being born from her every day, is thus utilized as the engine powering the resurrection of the deceased. In this sense, the account closely resembles that in afterlife literature such as the Amduat book, in which the climax of Re’s nocturnal journey is the rendezvous with Osiris. Similarly, the deceased king affirms in PT utterance 563 that “pressure is in your womb, O Nut, through the seed of the God which is in you; it is I who am the seed of the God which is in you.” The resurrection of the deceased king is thus fit into the cosmic cycle of relations between Re and Nut. Hence even in assimilation to Re, the deceased king is identified with Osiris, son of Geb: “sit on this throne of Re … because you are Re who came forth from Nut who bears Re daily, and you are born daily like Re; take possession of the heritage of your father Geb,” (PT utterance 606). For purposes of resurrection, the deceased must simultaneously be identified with Osiris and with Re. Hence the complex statement in BD spell 180 that “I am one who enters when he sets into the netherworld and comes forth when he sets from Nut.” The contrasting identifications of the deceased with Osiris and with Re find equilibrium in the identification with Horus; hence the parallel assurances of PT utterance 609 that “your mother Nut has borne you in the West” and “your mother Isis has borne you in Chemmis [Akhmim].” Horus resolves the tension, so to speak, between Osiris and Re, individual mortality and cosmic cyclicality.
Nut is also closely associated with the sycamore and tamarisk trees. The tree of Nut is a place in which cosmic emergence and individual resurrection come together. CT spell 682 says of the deceased that “his mother Nut bore him in the Field of Tamarisk which protected the God in the nest,” obviously referring to a myth about the birth of the sun, while BD spell 59, “for breathing air and having water available in the God’s domain,” appeals to the sycamore of Nut to “give me water and the breath that is in thee. It is I who occupy this seat in the midst of Hermopolis,”—where the eight Hehu presided at the hatching of the cosmic egg. The shade of this tree is evoked in BD spell 152, which asks the sycamore of Nut to “give cool water to Osiris N. [the deceased] while he sits under thy branches, which give the north wind to the Weary-hearted One [Osiris] in that seat forever.” The tree is also, however, a source of warmth, in a different sense, because its wood is the revivifying coffin: “O thou sycamore of Nut which refreshes the presider over the westerners,”—Osiris as lord of the land of the dead—”and extends its arms to his members, behold, he is warm.”
Nut represents a critical juncture in the emergence of the cosmos, for the world of the ‘children of Nut’, dominated by the conflict over the Osirian succession, is far different from all that came before. On one side of the membrane formed by Nut is the cosmos, bustling with activity, generation and strife, on the other side the abyss, formless and unknowable. Hence in CT spell 624, the operator affirms that “I do not know the emerging earth or Nun,” because one must be on one side or the other of the membrane Nut represents. Correspondingly, in BD spell 50, the operator affirms “I did not see truth before the divine images of the Gods were fashioned. I am he who is; I am heir of the great Gods.” The complementary nature of Nut and Nun in this regard can be seen in the statements in CT spell 640 that “the knot is tied behind me by Nun” and in BD spell 50 that “a knot was tied around me by Nut, who saw its first instance.”
Nut is sometimes depicted, mostly in amulets, as a sow with piglets. In a text from the ceiling of the sarcophagus chamber of Seti I, it is said that Nut is called “Sow who eats her piglets,” referring to the stars. In this text, Geb quarrels with Nut because she eats their children, but is reassured by Shu that “they [the stars] shall live, and they shall go forth from the place under her hind part in the east every day [i.e., at sunset], as she gives birth to Re daily,” (Neugebauer vol. I, 67f). A class of objects commonly taken to be merely decorative has been argued (Kozloff 1992, 331-333) to depict Nut, namely the so-called ‘cosmetic spoons’ which depict a nude swimming girl holding before her certain objects such as a lotus, a goose or a duck. In these objects can be discerned a depiction of Nut swimming in the watery abyss, holding up the sun or the cosmos itself (the lotus), or the earth (the goose, symbol of her lover Geb), or mortal being (the duck being the sign for sa, ‘son’, here referring to Osiris, son of Nut and the divine embodiment of mortality).
Appearance: A naked woman painted with stars bending over the world, her hands and feet touching the four cardinal points. She is often shown being held up by Shu and standing over her husband-brother Geb.
Description: Nut is the incredibly ancient sky-goddess. She is the daughter of Shu and Tefnut and the mother of Osiris, Isis, Set, and Nephthys. Nut protects the world from the darkness outside it and all the demonic creatures that dwell in that darkness. The sun god (Ra, Khephri, others depending on the myth) would travel along her body each day and at night enter the entrance to the underworld near her fingers.
In the Ennead of Egyptian mythology, Nut (alternatively spelled Nuit, Newet, and Neuth) was the goddess of the sky. Her name is translated to mean ‘sky’ and she is considered one of the oldest deities among the Egyptian pantheon, with her origins being found on the creation story of Heliopolis. She was originally the goddess of the nighttime sky, but eventually became referred to as simply the sky goddess. Her headdress was the hieroglyphic of part of her name, a pot, which may also symbolize the uterus. Mostly depicted in human form, Nut was also sometimes depicted in the form of a cow whose great body formed the sky and heavens, a sycamore tree, or as a giant sow, suckling many piglets (representing the stars).
A sacred symbol of Nut was the ladder, used by Osiris to enter her heavenly skies. This ladder-symbol was called maqet and was placed in tombs to protect the deceased, and to invoke the aid of the deity of the dead. Nut is considered an enigma in the world of mythology because she is direct contrast to most other mythologies, which usually evolve into a sky father associated with an earth mother or Mother Nature.
She appears in the creation myth of Heliopolis which involves several goddesses who play important roles: Tefnut (Tefenet) is a personification of moisture, who mated with Shu (Air) and then gave birth to Sky as the goddess Nut, who mated with her brother Earth, as Geb. From the union of Geb and Nut came, among others, the most popular of Egyptian goddesses, Isis, the mother of Horus, whose story is central to that of her brother-husband, the resurrection god Osiris. Osiris is killed by his brother Set and scattered over the Earth in 14 pieces which Isis gathers up and puts back together. Osiris then climbs a ladder into his mother Nut for safety and eventually becomes king of the dead. A huge cult developed about Osiris that lasted well into Roman times. Isis was her husband’s queen in the underworld and the theological basis for the role of the queen on earth. It can be said that she was a version of the great goddess Hathor. Like Hathor she not only had death and rebirth associations, but was the protector of children and the goddess of childbirth.
Some of the titles of Nut were:
- Coverer of the Sky:
Nut was said to be covered in stars touching the different points of her body.
- She Who Protects:
Among her jobs was to envelop and protect Ra, the sun god.
- Mistress of All or “She who Bore the Gods”:
Originally, Nut was said to be laying on top of Geb (Earth) and continually having intercourse. During this time she birthed four children: Osiris, Isis, Set, and Nephthys A fifth child named Arueris is mentioned by Plutarch. He was the Egyptian counterpart to the Greek god Apollo, who was made syncretic with Horus in the Hellenistic era as ‘Horus the Elder’. The Ptolemaic temple of Edfu is dedicated to Horus the Elder and there he is called the son of Nut and Geb, brother of Osiris, and eldest son of Geb.
- She Who Holds a Thousand Souls:
Because of her role in the re-birthing of Ra every morning and in her son Osiris’s resurrection, Nut became a key god in many of the myths about the after-life.
Nut was the goddess of the sky and all heavenly bodies, a symbol of protecting the dead when they enter the after life. According to the Egyptians, during the day, the heavenly bodies—such as the sun and moon—would make their way across her body. Then, at dusk, they would be swallowed, pass through her digestive system during the night, and be reborn at dawn.
Nut is also the barrier separating the forces of chaos from the ordered cosmos in the world. She was pictured as a woman arched on her toes and fingertips over the earth; her body portrayed as a star-filled sky. Nut’s fingers and toes were believed to touch the four cardinal points or directions of north, south, east, and west. Because of her role in saving Osiris, Nut was seen as a friend and protector of the dead, who appealed to her as a child appeals to its mother: “O my Mother Nut, stretch Yourself over me, that I may be placed among the imperishable stars which are in You, and that I may not die.” Nut was thought to draw the dead into her star-filled sky, and refresh them with food and wine: “I am Nut, and I have come so that I may enfold and protect you from all things evil.” She was often painted on the inside lid of the sarcophagus, protecting the deceased. The vault of tombs often were painted dark blue with many stars as a representation of Nut. The Book of the Dead says, “Hail, thou Sycamore Tree of the Goddess Nut! Give me of the water and of the air which is in thee. I embrace that throne which is in Unu, and I keep guard over the Egg of Nekek-ur. It flourisheth, and I flourish; it liveth, and I live; it snuffeth the air, and I snuff the air, I the Osiris Ani, whose word is truth, in peace.”