Season: 4, Episodes: 1, Faction: N/A
Peter Avellino was a wealthy Italian man. He was shot and killed by Sayid on a golf course located somewhere in the Seychelles.
4×03 – The Economist
Peter Avellino was a golfer who drove up in a golf cart next to Sayid while Sayid was taking a shot. Sayid seemed reluctant to converse with him, saying that they paid a premium for privacy. The man recommended that Sayid use a five iron to make the next swing, but Sayid insisted that his seven iron would be better. Avellino suggested a bet of fifty euros, to which Sayid replied “Let’s make it a hundred.”
The man asked Sayid what he did for a living. Sayid replied that he did nothing and lived off of asubstantial settlement he received from Oceanic Airlines, because he was one of the Oceanic 6. Upon hearing this, Avellino became visibly nervous. Despite having won the wager, Avellino declared that Sayid didn’t need to pay him, and attempted to leave. Sayid reached into his bag, calling Mr. Avellino by his real name despite not being told it – “I insist, Mr. Avellino.” This caused Avellino to turn around, and as he did so Sayid pulled out a gun and shot him dead.
Avellino appears to have some link to the economist, inasmuch as they were both targets of Sayid. (“The Economist”)
5×10 – He’s Our You
After Avellino’s death, Ilana claimed his family approached her to apprehend Sayid and bring him to Guam for justice. Ilana did apprehend Sayid, and intend to carry him to his destination on Ajira Airways Flight 316. However, the plane crash-landed on the Island before it reached its destination, and Sayid time traveled back to the 70s, while Ilana remained in present time. (“He’s Our You”)
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Decoded Season 1 & 2 Characters
Decoded Season 1 & 2 Characters
Key Episode(s) to Decoding the Character
Sepa, who is depicted as a centipede (not a millipede, as is sometimes mistakenly asserted) and is thus often referred to in Egyptological literature simply as ‘the Centipede-God’ or ‘the Centipede’, had an important cult at Kheraha, which gave its name to the modern Egyptian city of Cairo. Near Kheraha was a sanctuary known as the “House of Sepa,” which was one of the sites of the interment of Osiris, and the cults of Osiris and of Sepa were very closely intertwined in the region of Kheraha and Heliopolis (Egyptian Iunu or Ôn). Sepa is even sometimes called “the divine body of Osiris,” (Corteggiani p. 136 & n. 5). The southern crypt or cavern (imehet) of Sepa at Kheraha was considered to be the spiritual source of the Nile’s annual inundation in the north, like Biggeh in the south, and a ritual of “the new water of Sepa” seems to have involved breaching an earthwork dam to release the floodwaters into the irrigation canals in the area (ibid., 138ff). Frequent reference is made to a procession of Sepa from Heliopolis to Kheraha, sometimes referred to as “the festival of accompanying Sepa to Kheraha on his day,” (135).
At Edfu Horus is identified as “he who brought Sepa to Kheraha in his reliquary/portable bark,” (136). This procession likely had some connection to the coming of the annual flood. Spells 31 and 69 in the Book of the Dead indicate that Anubis played some role in association with the “day of Sepa,” as one would expect if there were Osirian rites performed, and in one version of BD spell 17, the “seven spirits” or “blessed ones” who are stationed by Anubis as the protectors of the coffin of Osiris are said to have been “in the retinue of their lord Sepa.” Mention is made in spell 414 of the Coffin Texts of the “Mansions of Sepa” in which “a light has been kindled” against the “Furious One” who has rebelled against Re and threatens the solar bark. The “Furious One” here is presumably Apophis, and Sepa’s association with rituals against Apophis would provide the paradigm for a spell against snakes in the road (no. 143 in Borghouts) which protects the traveller by stating that “He is Sepa—he is on his way to Heliopolis,” a metaphorical reference to Sepa’s processional route (albeit in the opposite direction as the procession, which has always Kheraha as its destination). This procession lends its name to an actual “road of Sepa” to Heliopolis, mentioned in the “Victory Stela of King Piye” (Lichtheim vol. 3, 77), a “road of Sepa,” whether mundane or spiritual, having been mentioned as early as the Pyramid Texts (Corteggiani p. 135, n. 2). In CT spell 91, the deceased affirms, “I have gone forth from a myriad, I have appeared as Sepa,” perhaps alluding to the many legs of the centipede; earlier in the same spell, the deceased has stated that “he whose faces are many” shall engage his foe for him “so that I may go forth into the day.” The reference is made explicit in CT spell 280, for “Becoming the Elder Horus,” in which the operator, identified with the Elder Horus (Haroeris), is told “your legs are Sepa.”
Sepa was a centipede god from Heliopolis with the powers to prevent snake bites. He could also be represented with the head of a donkey or as a mummiform deity sporting two short horns.