Season: 3, Episodes: 1, Faction: N/A
Sami was the husband of Amira, a woman who accused Sayid of torturing her with boiling hot oil, while he was working for the Republican Guard.
3×11 – Enter 77
Sami lured Sayid into a trap by offering him a job as a chef in his restaraunt, Le Jardin Croissant Fertile, and then having his friends subdue Sayid. He questioned and roughed up Sayid, threatening to kill him if he did not confess. When Sayid later confessed to Amira, she told Sami she had made a mistake and should let Sayid go.
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(Reshef, -ph, Rashap) Reshep is a Levantine God adopted into the Egyptian pantheon during the New Kingdom. He is depicted as a bearded man, often with the thick, pointed ‘Asiatic’ beard, wearing a headdress with the horns or head of a gazelle at its front and a long streamer or a cord with a tassel on the end at the back, or in more Egyptianizing fashion as a young man with the typical ceremonial beard worn by the Gods and wearing the White Crown of Upper Egypt adorned with a uraeus serpent. He may wear a Syrian-style kilt with tassels on the hem. Reshep generally bears a spear, mace or ax and a shield and sometimes a quiver of arrows, alluding both to the martial nature which earned him royal patronage and to his prowess as a demon fighter which was responsible for his popularity among commoners, especially Levantine immigrants, but not limited to that community. Occasionally Reshep carries a lute. Reshep forms a triad with Min and the Levantine Goddess Qadesh on numerous stelae, but the relationship between these deities cannot be determined. Reshep’s consort is Itum, about whom little else is known, but they are invoked together in a spell (no. 23 in Borghouts) against certain demons of disease. The invocation, which accompanies the application of a salve made of ground cucumber seed heated with wine, refers to “the poisons of Reshep and Itum, his wife,” which are directed against the demons. Reshep and Astarte are patrons of horsemanship in a text about the youthful Amenhotep II, and another text speaks of the same king, fighting in Syria, as having “crossed the Orontes on dangerous waters, like Reshep,” (ANET p. 245).
Reshep’s characteristic stance is brandishing a mace or axe over his head. His beard appears Syrian in style and he normally wears the Upper Egyptian crown adorned with a gazelle head in front and a ribbon behind. The gazelle connects Reshep iconographically with the god Seth, but it is the Theban war god Montu that he is most closely related. His martial temperament makes him an ideal royal deity, especially in an era boasting of the military and sporting prowess of its monarchs. A good example of this comes from the stela of Amenhotep II set up near the Sphinx at Giza where Reshep and the goddess Astarte are described as rejoicing at the crown prince’s diligence in looking after his horses. Perhaps not too much stress should be placed on some of the Egyptian epithets which he receives, such as “Lord of the Sky” or “Lord of Eternity” but his status in the New Kingdom was high. One region on the east bank of the Nile was even named the “Valley of Reshep”. He appears on Theban stelae alongside the Egyptian god Min and the Syrian goddess Qadesh.
Reshep becomes (possibly because of Syrian enclaves among the Egyptian population) an approachable deity who can grant success to those praying to him. Also, his force for destruction of royal enemies in battle can be turned against diseases affecting ordinary people. For example, Reshep and his wife Itum are called upon in a magical spell to overpower the “akha” demon that causes abdominal pains. As a deity combining the polarities of life and death, he is known both in Egypt and the Near East as Reshep-Shulman.
In Ugaritic Texts
In Ugarit, Resheph was identified with Nergal, in Idalion, Cyprus, with Apollo.
Resheph is mentioned in Ugaritic mythological texts such as the epic of Kirta and The Mare and Horon. In Phoenician inscriptions he is called rshp gn ‘Resheph of the Garden’ and b`l chtz ‘lord of the arrow’. Phoenician-Hittite bilinguals refer to him as ‘deer god’ and ‘gazelle god’.
In Kition, Cyprus, Resheph had the epithet of ḥṣ, interpreted as “arrow” by Javier Teixidor, who consequently interprets Resheph as a god of plague, comparable to Apollo whose arrows bring plague to the Danaans (Iliad I.42-55).
Resheph become popular in Egypt under Amenhotep II (18th dynasty), where he served as god of horses and chariots. Originally adopted into the royal cult, Resheph became a popular deity in the Ramesside Period, at the same time disappearing from royal inscriptions. In this later period, he is depicted with a ram’s head, armed with shield, spear and axe, often together with Qetesh and Min.
The ancient town of Arsuf in central Israel still incorporates the name Resheph, thousands of years after his worship ceased.
In Hebrew Bible
The name appears as a word in Classical Hebrew with the meaning “flame, lightning” (Psalm 78:48) and the derived or figurative meanings of “arrow” (as “lightning of the bow”, Job 5:7) and “a burning fever, a plague” (by which the body is “inflamed”, Deuteronomy 32:24). Resheph as a personal name, a grandson of Ephraim, occurs in 1 Chronicles 7:25.