Season: 4, Episodes: 4, Faction: Freighter
Ray served aboard the freighter Kahana as the ship’s physician.
On the freighter (Days 94-99)
4×05 – The Constant
Ray attempted to care for George Minkowski, who began suffering from the disorienting effects of a time-transported consciousness, with which he was afflicted after Minkowski and Brandon’s ill-fated attempt to venture to the Island. As a result, Minkowski was strapped to a cot in sickbay. When Desmond came on the boat, exhibiting similar symptoms, Ray was sent to examine Desmond. Ignoring Minkowski’s cries of “I’m not crazy, Ray!” he sedated Minkowski and began to examine Desmond, and witnessed Desmond “experience something.”
Sayid and Frank then entered with the satellite phone, causing Ray to act violently. Sayid pinned Ray up against the wall, but Ray was still able to sound the alarm. He then left with Keamy and Omar, after they locked Sayid and Desmond in with Minkowski. (“The Constant”)
4×07 – Ji Yeon
Days later, he witnessed the suicide of Regina on the deck of the ship while escorting Sayid and Desmond to the Captain. Some time after this, he appeared to Desmond and Sayid to take them to their rancid new room. Upon arrival, they discovered cockroaches and a large bloodstain on the wall. Mentioning it already should have been cleaned, he called Kevin Johnson over to wipe up the stain, inadvertently revealing to Sayid and Desmond that Johnson is Michael. (“Ji Yeon”)
4×11 – Cabin Fever
He was then seen talking to Omar soon after Keamy’s crew returned, when Omar received a morse code message. That night, he was helping Keamy load the luggage, and was told by Omar about the morse code message he received, which stated Ray was dead. Frank then arrived, refusing to take Keamy to the island, stating that Keamy couldn’t kill him because he was the pilot. Keamy then grabbed Ray, and, stating “Sorry, doc,” slit his throat to show that his threat was legitimate. He then threw Ray’s body over the edge of the ship, and stated that he would kill another person every thirty seconds until Frank agreed to fly them. Frank then agreed. (“Cabin Fever”)
4×09 – The Shape of Things to Come
On day 97 on the Island, his body washed ashore, with his throat slit and stitched facial wound. Daniel contacted the freighter using the partially repaired satellite phone asking what has happened to the doctor. Bernard decoded Omar’s response which stated that the doctor was fine. However, this was merely because of the time difference between the Island and the Kahana. (“The Shape of Things to Come”)
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Decoded Season 1 & 2 Characters
Decoded Season 3 Characters
Decoded Season 4 Characters
Key Episode(s) to Decoding the Character
(Sometimes Hike, in closer accord with the actual pronunciation) The Egyptian word heka is generally translated as ‘magic’, and the God Heka is the anthropomorphic divine personification of this power. Occasionally Heka may be depicted holding a snake in each hand. Being a personification does not mean that Heka was without his own cult in diverse places (e.g., at Esna as the child of Khnum and Menhyt), but his relationships to other deities are conceptual rather than mythical.
Heka is one of the key concepts of Egyptian religious thought. Gods and humans alike draw upon the power of heka, and it is a constitutive force in the cosmos. The word heka contains as its principal component the word ka, which is frequently translated either as ‘spirit’ or as ‘double’, the latter because the ka of an individual is sometimes depicted as their twin. Ka is the force of vitality or of will in the individual, comparable to the Roman concept of the personal genius, of varying strength depending upon the individual’s degree of accomplishment or self-realization, while heka is the instrumentalization of that force. Although ‘to go to one’s ka‘ means to die, one’s ka is what supports one all through life as well as beyond. Food-offerings for the dead were directed to their ka‘s, just as offerings to the Gods were directed to their ka‘s. Since the ka is the source of sustenance and vitality, heka is in some sense the primary activity, the mobilization of vital energy as a movement of will prior to all other modes of activity. One’s ka is both one’s innate nature, and also the best that one can be, and heka manifests the striving to actualize the potential of one’s ka. The ka can also be understood as one’s luck or fortune, and heka as the effort to affect this element of ‘destiny’ or to deploy it as an effective force in the moment, in the now.
In PT utterance 539, the king, asserting his right to ascend to the sky, makes a series of what appear to be threats directed to the Gods if they do not assist him, the threats concerning for the most part the withholding of offerings. He states, however, that “It is not I who says this to you, you Gods, it is Heka who says this to you, you Gods.” This is not in the nature of a refusal of responsibility any more than the threats are an attempt at coercion. Rather, the invocation of Heka identifies the lack of offerings which the Gods will experience if the king is not helped to ascend as a function of the very structure of the cosmos. If the king is not able to ascend to the sky, then the cosmic project resulting in the cult of the Gods has in essence come to naught and all that has been invested in the constitution of the human spirit shall be lost rather than being recovered and returned to the Gods who are its origin. Heka is in this sense synonymous with the cosmic order and the will of the Gods themselves. The king threatens the Gods, therefore, with nothing more than their own failure to carry out their own will, which is meant to be manifestly impossible.
Spell 261 of the Coffin Texts is for becoming Heka, and reveals much about how the Egyptians conceived the exercise of heka. Here, Heka is identified with the primordial speech of Atum when he was yet alone, at the very moment in which the differentiated cosmos begins to emerge, and as the ongoing protection of that which Atum has commanded. Heka is thus at once the means by which the cosmos comes forth as well as the means of its maintenance and preservation. Heka says, “I am ‘If-he-wishes-he-does’, the father of the Gods,” the effective will being essential to the nature of a God. Indeed, Heka here identifies himself as “the son of Her who bore Atum,” thus placing himself prior even to the eldest among the Gods, “who was born without a mother.” This paradox, typical of Egyptian religious thought, expresses that heka is essential to the nature of the Gods and is therefore in a sense prior to them, albeit not in a generative sense, but simultaneous to their own, timeless existence. The relationship between heka and ka is underscored in Heka’s styling himself “‘Greatest of the owners of ka‘s’, the heir of Atum,” and in the reference to the two functions of the mouth of Atum, “the august God who speaks and eats with his mouth.” In spell 945 of the Coffin Texts, a spell for the divinization of the members of the body, the eyes are identified with Heka, and correlatively, a spell against crocodiles (no. 124 in Borghouts) affirms that their eyes are blinded by Heka. Heka can symbolize the powers of perception and cognition combined, as can be seen from the tendency for Heka to appear sometimes in place of Hu and Sia, the Gods representing the faculties of thought and perception respectively, in the boat of Re as it travels through the night in the Amduat books. In the ‘Teaching for Merikare’, it is said that heka was made by the divine for humans “as a weapon to oppose the blow of events.”
Other Names: Hike
Patron of: magic and medicine (though to the ancient Egyptians, they were one and the same).
Appearance: A man carrying a magic staff and a knife, the tools of a healer.
Description: Hike is the son of Khenmu and Menhit, though he is also said to be the eldest son of Atum (possibly due to Atum and Khenmu being associated with one another). Though he had no formal worship, his favor was beseeched by doctors and other healers, who were called “priests of Hike.”
In Egyptian mythology, Heka (also spelt Hike) was the deification of magic, his name being the Egyptian word for magic. According to Egyptian writing (Coffin text, spell 261), Heka existed “before duality had yet come into being.” The term “Heka” was also used for the practice of magical ritual. The Coptic word “hik”, is derived from the Ancient Egyptian.
Heka literally means activating the Ka, the aspect of the soul which embodied personality. Egyptians thought activating the power of the soul was how magic worked. “Heka” also implied great power and influence, particularly in the case of drawing upon the Ka of the gods. Heka acted together with Hu, the principle of divine utterance, and Sia, the concept of divine omniscience, to create the basis of creative power both in the mortal world and the world of the gods.
As the one who activates Ka, Heka was also said to be the son of Atum, the creator of things in general, or occasionally the son of Chnum, who created specific individual Ba (another aspect of the soul). As the son of Chnum, his mother was said to be Menhit.
The hieroglyph for his name featured a twist of flax within a pair of raised arms; however, it also vaguely resembles a pair of entwined snakes within someone’s arms. Consequently, Heka was said to have battled and conquered two serpents, and was usually depicted as a man choking two entwined serpents. Medicine and doctors was thought to be a form of magic, and so Heka’s priesthood performed these activities.
Egyptians believed that with the help of heka, they could influence the world of the gods and gain protection, healing and support. Mundane existence and religion were not distinct in the world view of the ancient Egyptians. Every aspect of life, the world, plant and animal life, mortal existence, cultic practices and the afterlife, was connected to the power and authority of the gods.
Magic in ancient Egypt consisted of four components. The primeval potency that empowered the creator-god was identified with Heka. This power was accompanied by magical rituals, known as Seshaw, which were held within sacred texts, Rw. In addition Pekhret, medicinal prescriptions, could be given to seekers to bring about the desired condition. This magic was used in temple rituals, in consultation with priests and healers, and in informal daily situations. These rituals were often combined with medical practices, which formed an integrated therapy for both physical and spiritual ills.