Season: 3, Episodes: 4, Faction: The Others
Ryan Pryce, often referred to simply as Pryce, was an Other who was the leader of the security detail policing the Others’ community. On the Island, Pryce had a security function similar to the one Danny Pickett had before Danny was killed. Pryce was killed when Hurley ran him over with the DHARMA van.
3×02 – The Glass Ballerina
Ryan was first mentioned by Colleen. According to her, Ryan had radioed in to report that Sayid had found the decoy village. He had also followed Sayid back to the shore, and reported the existence of a sailboat. (“The Glass Ballerina”)
3×13 – The Man from Tallahassee
When Kate, Sayid and Locke went to the Barracks to rescue Jack, Ryan and his team found Kate and Sayid and held them hostage. Ryan held a gun at Kate and asked, “Who else is with you?” He was put in charge of supervising Sayid while he was bound to the swing set, and attempted to quiet Sayid when he began divulging information about Alex’s mother to her. Later, Ryan discovered Locke leaving the submarine and confronted Locke along with the Others, Jack, and Juliet. Ryan held a gun at Locke and told him to put his hands up, when suddenly the submarine exploded. (“The Man from Tallahassee”)
3×16 – One of Us
Later, Ben sent Pryce to drop off the medical supplies for Juliet so she could save Claire. (“One of Us”)
3×21 – Greatest Hits
Pryce was playing chess with Luke when he was charged with the task of leading a group of ten armed men on a mission to invade the survivors’ camp and abduct the women. Ben also instructed Pryce to kill any men that got in their way. (“Greatest Hits”)
Ryan Pryce got together an army of nine of his best men, and arrived at the camp at night. However, the camp had been recently abandoned after a warning from Karl, leaving the Others to invade empty tents stocked with dynamite stacks for Sayid, Bernard, and Jin to fire upon and explode. After the explosions from the dynamite trap wiped out most of the invasion team, only Pryce, Jason, and Tom survived. Jin, who missed his shots to blow the dynamite, was discovered and knocked down by Ryan. Ryan held a gun to Jin’s head, and announced his prisoner to Sayid, who aimed for Pryce’s head. However Ryan was saved from being shot after Jason surprised and held a gun to Sayid. (“Through the Looking Glass, Part 1”)
After surviving the dynamite trap, Pryce, Tom, and Jason held Jin, Sayid, and Bernard hostage. Later, Pryce and his surviving team were instructed by Ben via walkie to shoot the three hostages, a bargaining chip to get Jack to cooperate with Ben. Pryce instead shot three bullets into the sand, suggesting a previous bluff arrangement unknown to Jack, when the Others surviving team was ambushed a second time.
Hurley rammed Pryce full speed with the DHARMA van, killing him. (“Through the Looking Glass, Part 2”)
6×04 – The Substitute
“Pryce” was listed as number 14 on Jacob’s list of candidates, inside Jacob’s cliffside cave and the lighthouse.
6×05 – Lighthouse
“Pryce” was listed as number 14 on Jacob’s list of candidates, at the lighthouse. It is likely this was referring to Ryan.
Associated DHARMA Stations
Decoded Season 1 Characters
Decoded Season 2 Characters
Decoded Season 3 Characters
Key Episode(s) to Decoding the Character
(Also Banebdjed, Ba-neb-Djedet) Banebdjedet’s name means ‘the Ba who is Lord of Djedet’, a city in the Delta known to the Greeks as Mendes. Banebdjedet is depicted as either a long-horned ram or, less often, as a ram-headed man, and hence is frequently referred to as ‘the Ram of Mendes’. Greek texts, however, refer to the sacred animal of Mendes as a goat. Banebdjedet was incarnate in a living sacred ram (or possibly goat) kept at Djedet, comparable to the Apis bull. The term ba, which can be understood either as ‘soul’, hence as a force implicit in something else, or as ‘manifestation’, hence the phenomenon which shows forth the nature of something else, is also a sound-alike word in Egyptian for ‘ram’. Banebdjedet is thus a ba in both senses. He is frequently regarded as the ‘manifestation’ of four Gods – Re, Shu, Geb and Osiris – and can be depicted with four rams’ heads, two facing forward and two backward, to symbolize this quadripartite nature. These four Gods represent a succession of divine sovereignty as well as the fourfold conditions making life possible: the sun, the air, the earth and the Nile. Banebdjedet had as his divine consort the Goddess Hatmehyt.
Banebdjedet plays a small but significant role in the Conflict of Horus and Seth (Lichtheim vol. 2, pp. 214-23). When the matter of the Osirian succession is brought before Atum, Thoth and Shu speak in favor of granting the sovereignty to Horus, while Re speaks in favor of Seth, who promises moreover to make good his claim by superior force. Atum is not committed to either side and summons Banebdjedet, “the great living God,” to judge between Horus and Seth. Banebdjedet, who appears accompanied by Tatenen, counsels that a letter be dispatched to the Goddess Neith and the Gods abide by her decision. She advises that the sovereignty be granted to Horus, yet when the issue is argued again, Banebdjedet displays reluctance to award Horus the sovereignty. When Onuris and Thoth argue from the filial principle – “Shall one give the office to the uncle while the bodily son is there?” – Banebdjedet responds by citing Seth’s status as Horus’ elder, an argument running along the same line’s as Seth’s own appeal, which argues from his strength, that is, his capacity in the present, as demonstrated by his victory over Apophis every day in defense of the solar boat. It is a question posing the future against the present, legitimacy against ability, and the establishment of a new order against the honoring of a pre-existing one. Banebjedet is depicted as being poised at the crossroads of this decision with no strong leaning either way. He clearly does not belong among the partisans of the new order, but he has argued that the decision of Neith be respected. The fact that the issue is still debated after Neith’s intervention, however, indicates that her intervention is not sufficient alone to settle the matter. Is his medial position in the conflict due to the fact that as a God incarnate in a succession of mortal bodies, he is neither reflexively associated with the immortal Gods nor with Osirian mortality?
Banebdjedet occurs again in close association with Tatenen in a text from the mortuary temple of Ramses III at Medinet Habu. In the text, Tatenen states that he transformed himself into Banebdjedet in order to father Ramses. A stela of Ramses IV from Abydos also juxtaposes Banebdjedet and Tatenen, both in connection with solemn oaths of some kind, affirming “I have not sworn by Banebdjedet in the house of the Gods; I have not pronounced the name of Tatenen; I have not taken away from his food-income.” The context is obscure, but it is to be noted that Isis swears by Tatenen at one point in the Conflict of Horus and Seth (Lichtheim vol. 2, p. 216).
Banebdjedet is associated with a taboo of some kind in a spell “for scaring away an enemy,” that is, for repulsing hostile magic which has been set against one (spell 10 in Borghouts). Here the operator refers to “the name of the relics of Banebdjedet – four faces on one neck – to which offerings are brought with a seal” as a “mystery” of the “Great House” (the temple at Mendes) which the operator denies having repeated; rather, “It is this magic that comes for NN born of NN that has said it, that has repeated it.” The spell launched against the operator is thus symbolically transformed into an act of profaning the sanctuary of Banebdjedet, and hence presumably turned back upon the one who would wield it.
In spell 125A of the Book of the Dead, the deceased says to Anubis “I have come hither to see the great Gods, that I may live on the offerings that are their nourishment, while I am beside Banebdjedet. He lets me ascend as a phoenix [benu] at my word, when I am in the river.” A further afterlife role for Banebdjedet is alluded to in spell 17 of the Book of the Dead, where the deceased (or a living operator) affirms “I am his Twin Souls [bau] lodging in his twin progeny.” A commentary appended to the spell in antiquity explains that it refers to an event which takes place at Mendes. It goes on to explain that the ‘Twin Souls’ are Osiris and Re, with the ‘Twin Progeny’ being two forms of Horus, or “the Soul of him who is in Shu and the Soul of him who is in Tefnut.” It is clear from this that the tradition of Banebdjedet being the ba of at least two but more certainly four deities is stronger than the identification of which deities are meant, although Re and Osiris seem to be constant. In this regard it should be noted that the form in which Re is depicted journeying through the night to rendezvous with Osiris (e.g. in the Amduat book) is that of a ram-headed ba.
Patron of: Lower Egypt
Appearance: A man with a ram’s head.
Description: Banebdjetet was the consort of the goddess Hatmehit. When Horus battled Set for the throne of the gods, Banebdjetet leaped into the middle of the final battle and demanded a peaceful end, claiming that if the gods abandoned Ma’at, universal disaster would be the result. He advised the rest of the gods to consult Neith and ask for her wisdom. She ruled that Horus was rightly the ruler of the gods, being the son of Osiris, and that Set had attempted to take the throne through treachery, invalidating his claim.
Worship: Cult center at Mendes.
Banebdjedet (Banedbdjed) was an Ancient Egyptian ram god with a cult centre at Mendes. Khnum was the equivalent god in Upper Egypt. His wife was the goddess Hatmehyt (“Foremost of the Fishes”) who was perhaps the original deity of Mendes. Their offspring was “Horus the Child” and they formed the so called “Mendesian Triad”. The word for “ram” and “soul” sounded the same in Egyptian so ram deities were at times regarded as appearances of other gods.
Typically Banebdjedet was depicted with four rams heads to represent the four Ba’s of the sun god. He may also be linked to the first four gods to rule over Egypt (Osiris, Geb, Shu and Ra–Atum), with large granite shrines to each in the Mendes sanctuary.
The “Book of the Heavenly Cow” describes the “Ram of Mendes” as being the Ba of Osiris but this was not a exclusive association. A story dated to the New Kingdom describes him as being consulted by the “Divine Tribunal” to judge between Horus and Seth but he proposes that Neith do it instead as an act of diplomacy. As the dispute continues it is Banebdjedet who suggests that Seth be given the throne as he is the elder brother.
In a chapel in the Ramesseum a stela records how the god Ptah took the form of Banebdjedet, in view of his virility, in order to have union with the woman who would conceive Rameses II. It was the sexual connotations associated with his cult that led early Christians to demonise Banebdjedet.