About the Author
BENJAMIN PALOFF is an associate professor of Slavic languages and literature and comparative literature at the University of Michigan.
—This text refers to the hardcover edition.
Review
«In this book, Paloff engages with the Western perception of twentieth-century Central and East European literature as distinctive, strange, elusive and ‘Kafka-esque’. There is plenty to admire: the author’s imaginative, productive juxtaposition of Lukács and Bakhtin, his apparently equivalent ability to engage with Czech, Polish and Russian literary contexts, his patient, careful close reading of key texts, his readiness to work with both prose and poetry, and his judicious and flexible interweaving of preceding scholarship. This is an honest, rigorous, coherent and bold piece of work, revealing the author to be a reliable judge of his material and what he wants to achieve.” —Rajendra Chitnis, author of Literature in Post-Communist Russia and Eastern Europe: The Russian, Czech and Slovak Fiction of the Changes, 1988-1998
“…a work that will provide rich rewards for those ready to grapple with its complexity.” —
Slavic and East European Journal —This text refers to the hardcover edition.
Review
«In this book, Paloff engages with the Western perception of twentieth-century Central and East European literature as distinctive, strange, elusive and ‘Kafka-esque’. There is plenty to admire: the author’s imaginative, productive juxtaposition of Lukács and Bakhtin, his apparently equivalent ability to engage with Czech, Polish and Russian literary contexts, his patient, careful close reading of key texts, his readiness to work with both prose and poetry, and his judicious and flexible interweaving of preceding scholarship. This is an honest, rigorous, coherent and bold piece of work, revealing the author to be a reliable judge of his material and what he wants to achieve.” —Rajendra Chitnis, author of Literature in Post-Communist Russia and Eastern Europe: The Russian, Czech and Slovak Fiction of the Changes, 1988-1998
“…a work that will provide rich rewards for those ready to grapple with its complexity.” —
Slavic and East European Journal
About the Author
BENJAMIN PALOFF is an associate professor of Slavic languages and literature and comparative literature at the University of Michigan.
Информация о песне На данной странице вы можете ознакомиться с текстом песни Lost in the Emptiness, исполнителя — :Of The Wand & The Moon:. Песня из альбома Emptiness: Emptiness: Emptiness, в жанре
Дата выпуска: 12.08.2002
Лейбл звукозаписи: Voices Music & Entertainment
Язык песни: Английский
Lost in the Emptiness(оригинал) |
| Lost in emptiness — the serpent’s in the heart |
| Rivers red and deep — to throw me into sleep |
| Advent of loneliness — to fall into autumn’s womb |
| A cold and vile embrace — as winter leaves her pain |
| The devil sings along |
| Winds will gain and gain |
| The devil sings so long |
| And all the tears shall pour in vain |
| Lost in emptiness — in the shadow of your flame |
| Nothing will heat the wound — nothing will break the curse |
| This pointless elegy — the dark that covers me Lost in emptiness — the dark which follows me The devil sings along |
| From his golden abyss |
| The devil sings so long |
| I’ve never felt pain like this |
| Lost in Emptiness |
Затерянный в Пустоте(перевод) |
| Потерянный в пустоте — змей в сердце |
| Реки красные и глубокие — чтобы погрузить меня в сон |
| Пришествие одиночества — попасть в утробу осени |
| Холодные и мерзкие объятия — когда зима оставляет ее боль |
| Дьявол поет |
| Ветры будут набирать и набирать |
| Дьявол так долго поет |
| И все слезы прольются напрасно |
| Потерянный в пустоте — в тени твоего пламени |
| Ничто не согреет рану — ничто не снимет проклятия |
| Эта бессмысленная элегия – тьма, которая покрывает меня Затерянный в пустоте – тьма, которая следует за мной Дьявол подпевает |
| Из его золотой бездны |
| Дьявол так долго поет |
| Я никогда не чувствовал такой боли |
| Потерянный в Пустоте |
Рейтинг перевода: 5
/5 |
Голосов: 1
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2010
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Fallout: New Vegas — OST
- In The Shadow
- текст
- видео
Текст «Lost Weekend Western Swing Band — In The Shadow»
In the shadow of the valley
I would like to settle down
Wide open space
Wind on my face
A distant horizon
The moon on the crest
In the shadow of the valley
That I love best
You have always waited for me
And you always will be there
Sage brush and pine
Old friends of mine
A little bit further
I will find my rest
In the shadow of the valley
That I love best
(Instrumental break)
I have wandered many places
But they’re all the same to me
Nowhere I’ve found
To settle down
A little bit further
I’ll find my rest
In the shadow of the valley
That I love best
In the shadow of the valley
That I love best
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Похожие композиции
I
feel
like
you
drift
then
you
disappear
Я
чувствую,
как
ты
дрейфуешь,
а
потом
исчезаешь.
Every
time
that
I
ask
about
your
fears
Каждый
раз
когда
я
спрашиваю
о
твоих
страхах
And
I
need
to
know
how
long
will
this
last
И
мне
нужно
знать,
как
долго
это
будет
продолжаться.
I’ve
spent
too
many
nights
haunted
by
the
past
Я
провел
слишком
много
ночей,
преследуемый
прошлым.
It’s
hard
to
watch
as
you
disappear
Тяжело
смотреть,
как
ты
исчезаешь.
You
live
like
a
ghost
Ты
живешь
как
призрак.
But
you’re
still
here
Но
ты
все
еще
здесь.
Say
I
love
you
the
most
Скажи,
что
я
люблю
тебя
больше
всего
на
свете.
But
you
can’t
hear
Но
ты
не
слышишь.
And
when
we
die,
it’s
you
and
I
И
когда
мы
умрем,
останемся
только
ты
и
я.
Maybe
we’ll
finally
make
things
right
Может
быть,
мы
наконец-то
все
исправим.
‘Cause
I
love
you
the
most
Потому
что
я
люблю
тебя
больше
всего
на
свете
.
But
you
can’t
feel
Но
ты
не
можешь
чувствовать.
You
can’t
feel
Ты
не
можешь
чувствовать.
I’m
lost
in
a
haze,
and
it’s
unclear
Я
теряюсь
в
тумане,
и
все
неясно.
If
we’ll
survive
another
year
Если
мы
переживем
еще
один
год
…
Am
I
on
my
own?,
I’m
fucking
lonely
Неужели
я
сам
по
себе?
— Я
чертовски
одинок
Every
day
feels
like
the
same
old
story
Каждый
день
похож
на
одну
и
ту
же
старую
историю.
It’s
hard
to
watch
as
you
disappear
Тяжело
смотреть,
как
ты
исчезаешь.
You
live
like
a
ghost
Ты
живешь
как
призрак.
But
you’re
still
here
Но
ты
все
еще
здесь.
Say
I
love
you
the
most
Скажи,
что
я
люблю
тебя
больше
всего
на
свете.
But
you
can’t
hear
Но
ты
не
слышишь.
And
when
we
die,
it’s
you
and
I
И
когда
мы
умрем,
останемся
только
ты
и
я.
Maybe
we’ll
finally
make
things
right
Может
быть,
мы
наконец-то
все
исправим.
‘Cause
I
love
you
the
most
Потому
что
я
люблю
тебя
больше
всего
на
свете
.
But
you
can’t
feel
Но
ты
не
можешь
чувствовать.
You
can’t
feel
Ты
не
можешь
чувствовать.
I
think
I
know
what’s
happening
Думаю,
я
знаю,
что
происходит.
Never
saw
the
light
coming
in
Никогда
не
видел,
как
свет
проникает
внутрь.
Can’t
go
on
it’s
maddening
Не
могу
продолжать
это
сводит
с
ума
You’ll
always
be
my
home
Ты
всегда
будешь
моим
домом.
You
live
like
a
ghost
Ты
живешь
как
призрак.
But
you’re
still
here
Но
ты
все
еще
здесь.
Say
I
love
you
the
most
Скажи,
что
я
люблю
тебя
больше
всего
на
свете.
But
you
can’t
hear
Но
ты
не
слышишь.
And
when
we
die,
it’s
you
and
I
И
когда
мы
умрем,
останемся
только
ты
и
я.
Maybe
we’ll
finally
make
things
right
Может
быть,
мы
наконец-то
все
исправим.
‘Cause
I
love
you
the
most
Потому
что
я
люблю
тебя
больше
всего
на
свете
.
But
you
can’t
feel
Но
ты
не
можешь
чувствовать.
You
can’t
feel
Ты
не
можешь
чувствовать.
Внимание! Не стесняйтесь оставлять отзывы.
[Verse 1]
I feel like you drift, then you disappear
Every time that I ask about your fears
And I need to know, how long will this last?
I’ve spent too many nights haunted by the past
It’s hard to watch as you disappear
[Pre-Chorus]
You live like a ghost, but you’re still here
Say, «I love you the most,» but you can’t hear
[Chorus]
And when we die, it’s you and I
Maybe we’ll finally make things right
‘Cause I love you the most, but you can’t feel
You can’t feel
Oh, oh-oh
[Verse 2]
I’m lost in a haze and it’s unclear
If we’ll survive another year
Am I on my own? I’m fucking lonely
Every day feels like the same old story
It’s hard to watch as you disappear
[Pre-Chorus]
You live like a ghost, but you’re still here
Say, «I love you the most,» but you can’t hear
[Chorus]
And when we die, it’s you and I
Maybe we’ll finally make things right
‘Cause I love you the most, but you can’t feel
You can’t feel
[Bridge]
(Ooh, oh-oh, oh-oh, oh)
(Ooh, oh-oh, oh-oh, oh, oh)
I think I know what’s happening (Ooh, oh-oh, oh-oh)
Never saw the light coming in (Oh)
Can’t go on, it’s maddening (Ooh, oh-oh, oh-oh)
You’ll always be my home (Oh)
[Pre-Chorus]
You live like a ghost, but you’re still here
Say, «I love you the most,» but you can’t hear
[Chorus]
And when we die, it’s you and I
Maybe we’ll finally make things right
‘Cause I love you the most, but you can’t feel
You can’t feel
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To learn more, check out our transcription guide or visit our transcribers forum
«O YE DRY BONES» —Ezekiel
37
A glorious vision was granted to the
Prophet. By the hand of the Lord the prophet Ezekiel
was taken to the valley of death, a valley of despair
and desolation. There was nothing alive there. There
was nothing but dry bones, and very dry they were
indeed. This was all that had been left of those who
were once living. Life was gone. And a question was put
to the Prophet: «Can these dry bones live again?
Can life come back once more?» The human answer to
this question would have been obviously, no. Life never
comes back. What is once dead, is dead forever. Life
cannot come out of dust and ashes. «For we must
needs die, and are as water spilt on the ground, which
cannot be gathered up again» (2 Sam. 14:14). Death
is an ultimate ending, a complete frustration of human
hopes and prospects. Death comes from sin, from the
original Fall. It was not divinely instituted. Human
death did not belong to the Divine order of creation.
It was not normal or natural for man to die. It was an
abnormal estrangement from God, who is man’s
Maker and Master—even physical death; i.e. the
separationof soul and body. Man’s mortality is
the stigma or «the wages» of sin (Rom. 6:23).
Many Christians today have lost this Biblical conception
of death and mortality and regard death rather as a
release, a release of an immortal soul out of the bondage
of the body. As widely spread as this conception of death
may actually be, it is utterly alien to the Scriptures. In
fact, it is a Greek, a gentile conception. Death is not a
release, it is a catastrophe. «Death is a mystery
indeed: for the soul is by violence severed from the body,
is separated from the natural connection and composition,
by the Divine will. O marvel. Why have we been given over
unto corruption, and why have we been wedded unto
death?» (St. John of Damascus in the «Burial
office»). A dead man is no man any more. For man is
not a bodiless spirit. Body and soul belong together, and
their separation is a decomposition of the human being. A
discarnate soul is but a ghost. A soulless body is but a
corpse. «For in death there is no remembrance of
Thee, in the grave who shall give Thee thanks» (Ps.
6:5). Or again: «Wilt Thou shew wonders to the dead?
shall the dead arise and praise Thee? shall Thy
lovingkindness be declared in the grave? Or Thy
faithfulness in destruction? shall Thy wonders be known in
the dark? and Thy righteousness in the land of
forgetfulness» (Ps. 88:10-12). And the Psalmist was
perfectly sure: «and they are cut off from Thy
hand» (v. 5). Death is hopeless. And thus the only
reasonable answer could be given, from the human point of
view, to the quest about the dry bones: No, the dry bones
will never live again.
But the Divine reply was very different from that. And it
was not just an answer in words, but a mighty deed of God.
And even the Word of God is creative: «for He spake,
and it was done; He commanded, and it stood fast»
(Ps. 33:9). And now God speaks again and acts. He sends
His Spirit and renews the face of the earth (Ps. 104:30).
The Spirit of God is the Giver of Life. And the Prophet
could witness a marvelous restoration. By the power of God
the dry bones were brought again together, and linked, and
shaped, and covered over again with a living flesh, and
the breath of life came back into the bodies. And they
stood up again, in full strength, «an exceedingly
great congregation.» Life came back, death was
overcome.
The explanation of this vision goes along with the vision
itself. Those bones were the house of Israel, the chosen
People of God. She was dead, by her sins and apostasy, and
has fallen into the ditch which she made herself, was
defeated and rejected, lost her glory, and freedom, and
strength. Israel, the People of Divine Love and adoption,
the obstinate, rebellious and stiffnecked people, and yet
still the Chosen People . . . And God brings her out of
the valley of the shadow of death back to the green
pastures, out of the snare of death, of many waters, of an
horrible pit, out of the miry clay.
The prophecy has been accomplished. The promised
deliverance came one day. The promised Deliverer, or
Redeemer, the Messiah, came in the due time, and His name
was Jesus: «for He shall save His people from their
sins» (Matt. 1:21). He was «a light to lighten
the Gentiles, and the glory of Thy people Israel.»
And then something incredible and paradoxical happened. He
was not recognized or «received» by His people,
was rejected and reviled, was condemned and put to death,
as a false prophet, even as a liar or
«deceiver.» For the fleshly conception of the
deliverance held by the people was very different from
that which was in God’s own design. Instead of a
mighty earthly Prince expected by the Jews, Jesus of
Nazareth came, «meek and lowly in heart.» The
King of Heaven, the King of Kings Himself, came down, the
King of Glory, yet under the form of a Servant. And not to
dominate, but to serve all those «that labor and are
heavy laden,» and to give them rest. Instead of a
charter of political freedom and independence, He brought
to His people, and to all men indeed, a charter of
Salvation, the Gospel of Eternal Life. Instead of
political liberation He brought freedom from sin and
death, the forgiveness of sins and Life Everlasting. He
came unto His own and was not «received.» He was
put to death, to shameful death, and «was numbered
with the transgressors.» Life put to death, Life
Divine sentenced to death by men-this is the mystery of
the Crucifixion.
Once more God has acted. «Him, being delivered by the
determinate counsel and foreknowledge of God, ye have
taken, and by wicked hands have crucified and slain; Whom
God hath raised up, having loosed the pains of death:
because it was not possible that He should be holden of
it» (Acts 2:23-24, the words of St. Peter). Once more
Life came out of the grave. Christ is risen, He came forth
out of His grave, as a Bridegroom out of his chamber. And
with Him the whole human race, all men indeed, was raised.
He is the first fruits of them that slept, and all are to
follow Him in their own order (I Cor. 15:20, 23).
«That as sin hath reigned unto death, even so might
grace reign through righteousness unto eternal life by
Jesus Christ our Lord» (Rom. 5:21).
The prophecy of Ezekiel is read in the Orthodox Church at
Matins on Great Saturday, at that glorious office at which
believers are invited to keep a watch at the grave of the
Lord, at that Sacred and Holy Grave out of which Life
sprung abundantly for all creation. In the beautiful hymns
and anthems, appointed for the day, the
«encomia»—one of the most precious
creations of devotional poetry—this tremendous
mystery is depicted and adored: Life laid down in the
grave, Life shining forth out of the grave. «For lo,
He who dwelleth on high is numbered among the dead and is
lodged in the narrow grave» (The Canon, Ode 8,
Irmos). The faithful are called to contemplate and to
adore this mystery of the Life-bearing and Life-bringing
tomb.
And yet, the old prophecy is still a prophecy, or rather
both a prophecy and a witness. Life came forth from the
grave, but the fulness of life is still to come. The human
race, even the redeemed, even the Church itself, are still
in the valley of the shadow of death.
The house of the New Israel of God is again very much like
dry bones. There is so little true life in all of us. The
historical path of man is still tragic and insecure. All
of us have been, in recent years, driven back into the
valley of death. Every one, who had to walk on the ruins
of once flourishing cities, realizes the terrible power of
death and destruction. Man is still spreading death and
desolation. One may expect even worse things to come. For
the root of death is sin. No wonder that there is, in many
and diverse quarters, a growing understanding of the
seriousness of sin. The old saying of St. Augustine finds
anew echoes in the human soul: Nondum considerasti
quanti ponderis sit peccatum, «you never
understand of what weight is sin.» The power of death
is broken indeed. Christ is risen indeed. «The Prince
of Life, who died, reigns immortal.» The spirit of
God, the Comforter, the Giver of Life, has been sent upon
the earth to seal the victory of Christ, and abides in the
Church, since Pentecost. The gift of life, of the true
life, has been given to men, and is being given to them
constantly, and abundantly, and increasingly. It is given,
but not always readily «received.» For in order
to be truly quickened one has to overcome one’s
fleshly desires, «to put aside all worldly
cares,» pride and prejudice, hatred and selfishness,
and self-complacency, and even to renounce one’s
self. Otherwise one would quench the Spirit. God knocks
perpetually at the gate of human hearts, but it is man
himself who can unlock them.
God never breaks in by violence. He respects, in the
phrase of St. Irenaeus of Lyons, «the ancient law of
human freedom,» once chartered by Himself. Surely,
without Him, Without Christ, man can do nothing. Yet,
there is one thing that can be done only by man—it
is to respond to the Divine call and to
«receive» Christ. And this so many fail to do.
We are living in a grim and nervous age. The sense of
historical security has been lost long ago. It seems that
our traditional civilization may collapse altogether and
fall to pieces. The sense of direction is also confused.
There is no way out of this predicament and impasse unless
a radical change takes place. Unless… In the Christian
language it reads—unless we repent, unless we ask
for a gift of repentance… Life is given abundantly to
all men, and yet we are still dead. «Repent, and turn
yourselves from all your transgressions; so iniquity shall
not be your ruin. Cast away from you all your
transgressions, whereby you have transgressed; and make
you a new heart and a new spirit: for why will ye die, O
house of Israel? For I have no pleasure in the death of
him that dieth, saith the Lord God: wherefore turn
yourselves, and live ye» (Ezekiel 18:30-32).
There are two ways. «See, I have set before thee this
day life and good, and death and evil… I call heaven and
earth to record this day against you that I have set
before you life and death, blessing and cursing: therefore
choose life (Deuter. 30:15, 19).
Let us choose life… First, we have to dedicate all our
life to God, and to «receive» or accept Him as
our only Lord and Master, and this not only in the spirit
of formal obedience, but in the spirit of love. For He is
more than our Lord, He is our Father. To love Him means
also to serve Him, to make His purpose our own, to share
His designs and aims. «Henceforth I call you not
servants; for the servant knoweth not what his Lord doeth:
but I have called you friends; for all things that I heard
of my Father I have made known unto you» (John
15:15).
Our Lord left to us His own work to carry on and to
accomplish. We have to enter into the very spirit of His
redeeming work. And we are given power to do this. We are
given power to be the sons of God. Even the Prodigal son
was not allowed to lose his privilege of birth and to be
counted among the hirelings. And even more, we are members
of Christ, in the Church, which is His Body. His life is
indwelt unto us by the Holy Spirit.
Thus, secondly, we have to draw closer together and search
in all our life for that unity which was in the mind of
our Blessed Lord on His last day, before the Passion and
the Cross: that all may be one—in faith and love,
one-in Him.
The world is utterly divided still. There is too much
strife and division even among those who claim to be of
Christ. The peace among nations and above all the unity
among Christians, this is the common bound duty, this is
the most urgent task of the day. And surely the ultimate
destiny of man is decided not on the battlefields, nor by
the deliberations of the clever men. The destiny of man is
decided in human hearts. Will they be locked up even at
the knocking of the Heavenly Father? Or will man succeed
in unlocking them in response to the call of Divine Love?
Even in our gloomy days there are signs of hope. There is
not only «darkness at noon,» but also lights in
the night. There is a growing search for unity. But true
unity is only found in the Truth, in the fulness of Truth.
«Make schisms to cease in the Church. Quench the
ragings of the nations. Speedily destroy, by the might of
the Holy Spirit, all uprisings of heresies» (The
Liturgy of St. Basil). Life is given abundantly.
We have to watch—not to miss the day of our
visitation, as the Israel of old had missed hers.
«How often would I have gathered thy children
together, even as a hen gathereth her chickens under her
wings, and ye would not» (Matt. 23:37). Let us choose
life, in the knowledge of the Father and His only Son, our
Lord, in the power of the Holy Spirit. And then the glory
of the Cross and Resurrection will be revealed in our own
lives. And the glorious prophecy of old will once more
come true. «Behold, O my people, I will open your
graves, and cause you to come up out of your graves, and
bring you into the land of Israel… Then shall you know
that I the Lord have spoken it, and performed it, saith
the Lord» (Ezekiel, 37:12, 14).
From: Chapter I of
Collected Works of Georges Florovsky, Vol. III: Creation
and Redemption (Nordland Publishing Company: Belmont,
Mass., 1976), pp. 11-18.
«What lies in the shadow of the statue?» was a question used by Bram and Ilana in their mission, culminating in their finding Richard Alpert. The question was raised three times by members of the group. The answer to the question, which Richard knew, was «Ille qui nos omnes servabit.» This is Latin for «He who will save us all». («The Incident, Part 2«)
Los Angeles (2004)
Miles was walking down the street at night when a dark van carrying a number of people pulled up alongside him. Bram, a stranger to Miles, invited him into the van to talk, and challenged him with the question, «Do you know what lies in the shadow of the statue?» When Miles responded in the negative, he told Miles that working for Charles Widmore would be a mistake, and offered that all of Miles’ questions about his abilities and purpose would be answered if he would join their cause. Miles bargained for more money, asking Bram’s team to double the $1.6 million Widmore was willing to pay him. Bram declined and had Miles thrown out of the vehicle. («Some Like It Hoth«)
Hydra Island/The Island (2007)
The view from the hollow pedestal beneath the statue, where Jacob lives.
After Lapidus returned to the Hydra Island, he was met by a survivor who told him that «they» had taken over because «they» had guns. Lapidus discovered Ilana and Bram near the Ajira crate. When he tried to assess the situation, Ilana asked, «What lies in the shadow of the statue?» Frank was confused, and Bram shouted, «Answer the question!» When Frank didn’t know how to respond, Ilana knocked him unconscious with the butt of her gun and ordered Bram to gather the others; it was time to go and they were bringing Frank with them. («Dead Is Dead«)
When Ilana later posed the question to Richard on the main island, he responded «Ille qui nos omnes servabit,» Latin for, «He/[the one] who shall save us all.» Jacob lived in a chamber beneath the statue with a skylight, literally in the shadow of the statue. Potentially of interest is that the portion of the statue most readily visible from this viewpoint (the left leg) was the only part of the statue still intact when Flight 815 crashed. («The Incident, Part 2«)
Cultural references
The poem «On a Stupendous Leg of Granite» by Horace Smith reads:
-
- In Egypt’s sandy silence, all alone
- Stands a gigantic Leg, which far off throws
- The only shadow that the Desert knows.
- «I am great Ozymandias,» saith the stone,
- «The King of kings: this mighty city shows
- The wonders of my hand.» The city’s gone!
- Naught but the leg remaining to disclose
- The sight of that forgotten Babylon.
- We wonder, and some hunter may express
- Wonder like ours, when through the wilderness
- Where London stood, holding the wolf in chase,
- He meets some fragment huge, and stops to guess
- What wonderful, but unrecorded, race
- Once dwelt in that annihilated place.»
Ozymandias by Shelley, is a better known sonnet regarding an ancient statue that is the only visible remnant of a lost civilization. It was published earlier than Horace Smith’s version but the ruins of the statue has different details, such as two legs instead of one.
Trivia
- According to The Incident, Parts 1 & 2-Enhanced transcript Richard’s answer translated from Latin is «He who will save us all.»
- According to the LOST University Placement test, «Ille qui nos omnes servabit» translates to «He who will protect us all.»
- Its use is similar to the Snowman joke used by DHARMA Initiative personnel, to acknowledge each other as part of the Initiative, or, at least, as part of the Swan personnel to identify replacements.
See also
- Statue of Taweret
- Jacob’s followers
|
v • d • e Ilana Verdansky |
||
|---|---|---|
| Portrayed by Zuleikha Robinson | ||
| Shared and non-centric flashes |
«The Incident, Part 1» • «Ab Aeterno« |
 |
| Flashback characters |
Jacob • Russian nurse |
|
| Related characters |
Bram • Jacob’s followers • Richard Alpert • Sayid Jarrah |
|
| Items |
Ajira crate • Jacob’s ashes • Shadow of the statue |