Season: 2-3 & 6, Episodes: 7, Faction: Survivors/The Others
Zach was a tail section survivor of Oceanic Flight 815. He was a young boy, traveling with his sister Emma to meet their mother in Los Angeles. Zach was one of only three children to have survived the crash of Oceanic Flight 815. Zach and his sister were kidnapped by the Others on their 12th night on the Island. During their time with the Others, Cindy acted as their primary caretaker.
2×07 – The Other 48 Days
Seconds after the tail crashed into the ocean, Mr. Eko carried Zach to shore. Zach called out for his sister and pointed to her body floating in the water.
Eko pulled her to safety and Zach rushed over to her. He dropped her teddy bear next to her before Eko led him away. Ana Lucia began performing CPR and soon revived her. Soon after the crash, Eko asked Cindy if she could look after Zach and Emma while he dragged the dead bodies out of the ocean.
That night the Others invaded the camp and kidnapped three of the survivors. In the morning, the group discussed whether or not they should stay on the beach. Libby held Zach and Emma during the discussion. Nathan tried to get the group to stay on the beach to continue feeding the signal fire, noting the fact that there were kids and injured people who would be difficult to move and questioning how they would be rescued if they did not keep the signal fire going. Cindy backed up Nathan, informing the tail section survivors that they were a thousand miles off course when the plane crashed.
Ana Lucia and Libby became maternal figures to both Zach and Emma. The children are seen at Donald’s funeral, both hugging Ana Lucia and looking sad. On Day 11, Ana Lucia looked on as Zach and Emma had a small disagreement while playing. However, the next day he and his sister were among the nine “tailies” kidnapped by a mission of the Others. (“The Other 48 Days”)
4×06 – The Other Woman
Juliet assisted in caring for Zach and Emma, who continued to ask about their mother in Los Angeles weeks after the crash. Ben assured Juliet that they would stop asking in time. Juliet reminded Ben that Zach and Emma were children, to which Ben retorted that the two were on the list. (“The Other Woman”)
3×09 – Stranger in a Strange Land
While Jack was imprisoned in the cages at the Hydra station, Zach, holding the teddy bear, approached him, along with his sister Emma and fellow crash survivor Cindy. After Jack yelled at Cindy, they turned to leave and Zach handed his sister the teddy bear. He remained behind for a moment and gave Jack a confused look. (“Stranger in a Strange Land”)
3×13 – The Man from Tallahassee
When Kate found Jack at the Barracks, Jack confirmed to Kate that they were safe. (“The Man from Tallahassee”)
3×19 – The Brig
Zach was briefly glimpsed at the ruins along with Cindy and his sister after Ben shamed Locke due to his failure to kill his father. (“The Brig”)
6×02 – LA X, Part 2
Zach and Emma lived with the Others at the Temple in 2007. Cindy asked them to give food to the survivors shortly after Sayid’s apparent death. (“LA X, Part 2”)
6×06 – Sundown
Later that same day, Zach, Emma and Cindy listened to Sayid’s speech and grew concerned when they heard what he had to say. They decided to leave the Temple along with 15 or so fellow Others. Zach was seen holding his teddy bear during the exodus. (“Sundown”)
6×08 – Recon
Zach, Emma and Cindy followed the Man in Black to Claire’s hut. Once there, Cindy inquired what happened to the people who did not leave the Temple. The Man in Black responded that they are all dead. This seemed to disturb Zach, and Emma and Cindy comforted him as he began to cry. The Man in Black walked up to Zach and told him that he knows what happened back at the Temple was really scary, but it’s now over. He then promised the children he would take care of them. The group soon left Claire’s hut and Zach and Emma were notably directly behind the Man in Black on the trek. Zach and Emma arrived with the rest of the group at a clearing, where the Man in Black declared they will be staying for a few days. (“Recon”)
6×13 – The Last Recruit
Zach (along with Emma and Cindy) survived the mortar attack launched by Widmore’s team and continued living on the island under Hurley’s reign. (“Lost Encyclopedia”)
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Associated LOST Themes & DHARMA Stations
Decoded Family Members
Decoded Season 1 Characters
Decoded Season 2, 3 & 5 Characters
Key Episode(s) to Decoding the Character
The son of Hathor and Horus, Ihy is depicted as a naked boy wearing the child’s braided side-lock, with his finger to his mouth, or as a calf, in accord with Hathor’s depiction as a cow. Ihy is characteristically depicted playing the sistrum, and his name is sometimes interpreted as ‘sistrum-player’, although it seems more likely that it is a diminutive of the word ih, ‘bull’. Musicians are seen in reliefs impersonating Ihy in celebrations of Hathor, identifiable by the menit necklaces they wear and the sistra or clappers which they hold. These are perhaps among the class of priests of Hathor who bear the name of Ihy. Horus son of Osiris is said in CT spell 51 to impersonate Ihy “in jubilation.”
Tomb reliefs of the Old Kingdom depict allegorical scenes of herdsmen fording a stream with their cattle. A herdsman carries a calf, identified with Ihy, across the stream on his shoulders, enticing the other cattle to follow. Here Ihy seems to represent the call to resurrection, to cross over to a new life. Ihy seems not, however, to feature explicitly in the afterlife book of the Old Kingdom, the Pyramid Texts. From the time of the Coffin Texts, however, he seems to grow in prominence. In CT spell 36, Ihy is said to bear “the living waters” in his hands. In spell 146, Ihy is said to be the protector of the deceased. In spell 271, a spell for becoming an unidentified type of bird, the operator says “I am he who saw the Unclothed One, the son of Hathor,” meaning Ihy, while in spell 326, for becoming Horus, the operator is said to have seized Ihy and thus to have gained control over Sia, ‘perception’. Spell 334 is for becoming Ihy; the spell identifies Ihy as the son of Hathor but also of Nephthys (a reference earlier in the spell to “the womb of my mother Isis” and another similar one later perhaps refers rather to the operator of the spell, who subsequently affirms that “I desire my name to be on their lips [the living] as Ihy, son of Hathor”). Ihy is said here to be “brotherly to men and Gods” and to hear, i.e. to be responsive to prayers. Ihy’s power of hearing is mentioned more literally in the so-called Negative Confession of BD spell 125, where one affirms to “Ihy who came forth from the Nun,”—that is, from the precosmic oceanic abyss—that one has not been loud voiced (i.e., violent). Ihy is referred to as “a child in the speech of those who govern,” that is, to be important even though a child, is characterized again as a protector, to “protect the patricians from the Gods and vice versa.” Such statements indicate that Ihy is seen as an intermediary between humans and the other Gods. To this might be related CT spell 457, “for entering to the Gods to whom a man desires to enter,” in which it is said that “the fly is ushered into Ôn (Heliopolis) for Ihy,” indicating that Ihy has the power, like a fly, to penetrate the tightly sealed sanctuaries of the other Gods, gaining admittance for the operator.
Ihy describes his birth in graphic terms in spell 334: “I am indeed the Great Seed, I have passed between her [Hathor’s] thighs in this my name of Jackal of the Sunshine. I have broken out of the egg, I have floated on its white, I have glided on its yolk, I am the Lord of blood.” The special emphasis laid upon Ihy’s birth underscores his ability to help one invoking him to break out from the womblike darkness; thus in spell 563, the operator says “I will see a path with the vision of my eye like Ihy, the son of Hathor, her beloved.” In spell 334 Ihy identifies his place of birth as Punt (Somalia), perhaps in connection with this land as a source of perfumes, for he goes on to identify himself with the incense with which Hathor is censed, as well as the oils with which she rubs on her skin, the menit necklace with which she is adorned, the sistrum with which she is serenaded, her clothes and so forth. Ihy thus expresses the totality of Hathor’s pleasure and everything which pleases her. Spell 484 is for giving a dress to Hathor and then for donning it, in the process of which the operator affirms that “Ihy is in my body,” and at the end of the spell the operator is envisioned as Ihy sitting in Hathor’s lap, the ultimate worshiper of Hathor, as it were. In BD spell 47, “for not letting N’s seat and throne be taken away from him in the God’s domain,” the operator addresses the seat, saying that “it is my Father who made you for me while I was in the retinue of Hathor, for I was the priest there, Ihy … as musician of Wennofer [Osiris].” CT spell 588, a very brief spell “for being in the presence of Hathor,” consists almost entirely of the appeal, “O Ihy, Ihy, I will be in the suite of Hathor.” From all this it is clear that one of the principal, if not the principal role of Ihy is to provide access to Hathor.
In CT spell 368, the deceased is identified with Ihy in order to avoid eating excrement. Such spells use eating excrement to symbolize partaking of impurity and decay in general. Ihy is appropriate to this context because he is the paradigm of youth, and hence of rejuvenation. Similarly, in spell 495, the deceased is said to have fled with Ihy from certain “slayers” and “carvers strong of arms” who would presumably have as their goal the recycling, so to speak, of the soul’s constituents. In spell 698, Ihy is said to turn back “him who comes to close a man’s mouth,” that is, to prevent the resurrection. In spell 1011, another spell against eating excrement, it is affirmed that “the statue of the shrine of Ihy is firm in front of Ihy, the arms are firm in front of Ihy, and Ihy goes round about,” referring perhaps to Ihy’s unimpaired ability to receive offerings through the medium of his statue. In BD spell 149, Ihy, “lord of hearts”, is invoked from the first of the “mounds of the house of Osiris in the Field of Rushes” and called upon to “reconstruct my bones and make fast the double crown of Atum,” the double crown being the symbol of universal sovereignty.
The name of Ihy was interpreted by the Egyptians as “sistrum-player” which was the raison d’etre of this god. The sistrum was a cultic musical instrument used primarily (but not exclusively) in the worship of Hathor, mother of Ihy. At Dendera temple Ihy is the child of the union of Hathor and Horus and is depicted as a naked young boy wearing the sidelock of youth and with his finger to his mouth. He can hold the sacred rattle and necklace (menat).
In the temple complex the birth house or “mammisi” was a sanctuary where the mystery of the conception and birth of the divine child Ihy was celebrated. His name is rarely found outside the confines of Dendera temple, though for example, we occasionally find it in spells of the Coffin Texts or Book of the Dead where he is called “lord of bread…in charge of beer”, a possible reference to the celebrations of Dendera deliberately requiring a state of intoxication on the part of the acolyte in order to communicate with Hathor.
The name of Ihy was interpreted by the Egyptians themselves as ‘sistrum player’, or ‘musician’. He was a personification of the jubilation associated with the use of this sacred instrument. However, another translation of his name could be ‘calf’, referring to his relation to the cow goddess Hathor, who was usually thought to be his mother. This was especially true at Dendera and Edfu, where he appears as Harsomptus. He was also regarded as the son of a few other deities though, and could be associated in this way with Isis, Nephthys and Sekhmet. Horus was most frequently considered to be his father, but he was also said to be the child of Re.
Ihy was certainly most often thought of as a deity connected with music. However, he was also associated with the afterlife in some contexts. For example, in the Coffin Texts and also in the Book of the Dead, Ihy is called ‘the lord of bread’ and is said to be ‘in charge of the beer’ in reference to offerings, but also possibly with regards to ritual celebrations which involved intoxication in the worship of Hathor.
Ihy was typically depicted as a naked boy with his thumb in his mouth, who wears the sidelock of youth. Even though a child, he is not always depicted in a diminutive size, and may be shown at the same scale as his mother and other deities or the king when he appears in the same scene. Sometimes he wears the uraeus on his brow and may be depicted holding the sistrum and the menal necklace which were his symbols. They were also the symbols of his mother, Hathor. There is also some limited evidence that he might have at times also been depicted in the form of a calf.
Ihy, as the son of Horus and Hathor, was one of the triad of deities who were worshipped at Dendera, which was Ihy’s main cult site. In fact, a very early shrine specifically dedicated to Hathor and Ihy was rebuilt in this location by the 4th Dynasty King, Khufu. The child god played a very significant role in the mammisi of Nectanebo I at Dendera where his divine conception and birth, as well as that of the king, were celebrated. In fact, ‘mystery plays’ in thirteen acts concerning the divine birth appear to have been performed at this location. A second birth house at this site built by Caesar Augustus celebrates the divine birth of Ihy as the son of Hathor.