Season: 3, Episodes: 2, Faction: The Others


Amelia was a member of the Others who was seen as part of the book club. She apparently lived at the Barracks before the Others left.


Fertility (Water)

Sun (Fire)



Mobisode x12 – The Envelope


On the day of the crash, Amelia arrived early to Juliet’s for the book club meeting. Seeing Ethan working outside on her way in, she jokingly chastised him for taking so long to fix Juliet’s plumbing. Inside, Juliet had burnt her hand and Amelia got some ice from the freezer. She noticed that Juliet was upset and crying about something, and pressed her to know what it was about.


Juliet then requested that Amelia not tell anyone what she was about to show her. As Juliet was about to reveal Ben’s X-rays, they were interrupted by the doorbell; presumably other book club members had arrived. (“The Envelope”) (“A Tale of Two Cities”)

3×01 – A Tale of Two Cities


During the book club meeting, Amelia seemed amused with Juliet’s argument against Adam regarding her book choice. She was also present to witness the crash of Flight 815. (“A Tale of Two Cities”)

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Associated DHARMA Location

Decoded Season 1 & 2 Characters

Ethan Rom

Ben Linus

Decoded Season 3 Characters

Juliet Burke


Key Episode(s) to Decoding the Character

Mx12 - The Envelope

3x01 "A Tale Of Two Cities"


(Ius-aes, Yusas) Iusâas (whose name the Greeks transcribed as Saosis) is the Goddess personifying the masturbatory act of Atum, with which he sets in motion the process of the emergence of the cosmos. She is thus, in effect, the consort of Atum and the mother of Shu and Tefnut. Although often identified with Atum’s hand, Iusâas is depicted anthropomorphically, typically with the sign of a scarab beetle over her head. Iusâas is also known as Nebet-Hetepet, ‘Mistress of Hetepet’, a cult site in the vicinity of Heliopolis. This epithet also, however, has the meaning of ‘Mistress of the Vulva’ as well as ‘Mistress of Offerings’, thereby expressing a conception of divine offerings as that which brings forth the latent potency of the Gods into generative expression. The epithet Nebet-Hetepet is frequently borne by Hathor as well, who is the Goddess of sexual satisfaction in a broader sense. Iusâas and Nebet-Hetepet sometimes appear to be distinct Goddesses; closer investigation, however, tends to reveal that when the distinction between Iusâas and Nebet-Hetepet is genuine, it is because it is Hathor to whom the epithet ‘Nebet-Hetepet’ is being ascribed (Vandier 1964-66).

In PT utterance 519, in order to gain access to an astral ferry-boat, the deceased king states “I am the son of Khepri, born [the king, not Khepri] in Hetepet under the tresses of the Goddess of Iusâas-town [i.e. Iusâas], north of Ôn, who [Iusâas] ascended from the vertex of Geb.” Earlier in the same utterance, the operator addresses the Morning Star, asking it to “give me these your two fingers which you gave to the Beautiful, the daughter of the great God, when the sky was separated from the earth, when the Gods ascended to the sky,” the epithet ‘the Beautiful’ here probably applying to Iusâas as well. In being said to ascend from the head of Geb, Iusâas is posited as occupying the space between Geb and Nut when they have been separated, which would be appropriate to her association with offerings. While the ‘tresses’ in question may be an anatomical reference in accord with the reading of hetepet as ‘vulva’ (Vandier [4] n. 7), they may also be those of a sacred tree (or grove) associated with Iusâas, for we find occasional references to an acacia sacred to Iusâas (e.g., CT spell 660, which twice mentions “the acacia of Iusâas-town north of Souls-of-Ôn”). The reading which would see here a sacred tree or grove would accord well with the reference to ascending from the vertex of Geb, to be understood therefore as a hill or mound; the two readings are, in any event, not mutually exclusive. We perhaps find further reference to a sacred tree of Iusâas in PT utterance 574, an address to a sacred tree, in which the tree, enjoined to “gather together those who are in the Abyss” and “assemble those who are in the celestial expanses,” is said to bend over to shade Osiris “like her who presides over Hetepet [i.e. Iusâas] who bows to the Lord of the East.”

Iusâas is invoked in a healing spell (no. 145 in Borghouts) as “the hand of Atum which dispelled the fury of heaven, the disturbance which was in Heliopolis, the combative and victorious one, protecting its lord, the powerful one, the defender of Re on that day of the great fight to the north and to the west of the House of the Uraeus, Iusâas … She has come and driven out all bad ailments, all bad impurities … that is in any limb of this man who is suffering.”

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Further Info

Iusaas was a goddess of Heliopolis whose name means, “she comes who is great”. Wearing a scarab beetle on her head she can easily be seen as a counterpart to the sun god Atum, and like Nebethetepet plays a crucial role as the feminine principle in the creation of the world. Late text equates her with the hand of Atum with which he masturbated to begin his creative act.

Jacques Vandier has pointed out that Iusaas, along with Nebethetepet, actually enjoyed a rather widespread importance in many of the temples in Egypt, particularly considering that she seems to have a strong local character.


Wiki Info

Iusaaset, meaning, “the great one who comes forth” is the name of a primal goddess in Ancient Egyptian religion. She also is described as the grandmother of all of the deities. This allusion is without any reference to a grandfather, so there might have been a very early, but now lost, myth with parthenogenesis as the means of the birth of the deities from the region where her cult arose near the delta of the Nile. Many alternative spellings of her name include, Juesaes, Ausaas, Iusas, and Jusas, as well as in Greek, Saosis.

In Ancient Egyptian art, Iusaaset appears as a woman wearing the horned vulture crown with the uraeus and the solar disk in it, and she carries an ankh in one hand and a scepter in the other. The Egyptian vulture, most sacred to the ancient Egyptians and symbolizing Nekhbet, one of the Two Ladies protecting Egypt, was thought to reproduce though parthenogenesis also. This association might be the basis for the similar view about the motherhood of Iusaaset. The vultures also were considered extremely good mothers. The horns, the uraeus, and the solar disk make a religious connection to Bat and Hathor.

Egypt was split into two portions; upper and lower Egypt. It can be assumed that the white vulture links Iusaaset to upper Egypt. While lower egypt was represented by Wadjet, the cobra. Both upper and lower Egypt were represented as Goddesses, who represented the two crowns of Egypt; white and red.

Although her origins are unclear, Iusaaset seems to be attested quite early in the Egyptian pantheon, being associated with creation and the creation of the deities. Many myths relate that she was seen as the mother of the first deities and the grandmother of the following deities, having watched over the birth of the ones that were her grandchildren. She remains as a primary deity in the pantheon throughout all eras of the culture, even through the Persian, Hyksos, Greek, and Roman occupations, and regardless of changes in the specific myths.

Association with Acacia Tree

Iusaaset was associated with the acacia tree, considered the tree of life, and thus with the oldest one known being situated just north of Heliopolis and, thereby, which became identified as the birthplace of the deities. Iusaaset was said to own this tree. The acacia tree was renowned for its strength, hardiness, medical properties, and edibility. Many useful applications gave it a central importance in the culture.

Changes in myths

One belief held that Iusaaset and Atum were the parents of Shu and Tefnut, the first deities. In this myth she often was described as his shadow, sister, or wife. Later other goddesses also became associated with Atum and one variant even relates that he gave birth to the deities, although that variant seems to have been rejected by many cultural and religious centers.

During the Old Kingdom the Egyptians believed that Atum lifted the dead pharaoh’s soul from the tomb to the starry heavens. By the time of the New Kingdom, the Atum myth had merged in the Egyptian pantheon with that of Ra, who later was described as a creator and a solar deity as his cult arose. Their two identities were joined into Atum-Ra. After they were combined, Ra was seen as the whole sun and Atum came to be seen as the sun when it sets in the west (depicted as an old man leaning on his staff), while Khepera was seen as the sun when it was rising.

At these later times Iusaaset sometimes is described as the eye of Ra, after the myth of Ra overtook that of Atum. This implies that her cult was very strong, since she survived as a deity associated with the new deity replacing the one with whom she had been paired during the New Kingdom pantheon. An association with Isis may be found later.


Mythological Family Members & Associated Deities

ATUM (Consort)

SHU (Son)

TEFNUT (Daughter)










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