Dune by Frank Herbert
hich was beginning to build its monopoly over all interstellar travel, and by the Bene Gesserit who were banding the sorceresses.
Out of those first ecumenical meetings came two major developments: 1. The realization that all religions had at least one common commandment: "Thou shalt not disfigure the soul."
2. The Commission of Ecumenical Translators.
C.E.T. convened on a neutral island of Old Earth, spawning ground of the mother religions. They met "in the common belief that there exists a Divine Essence in the universe." Every faith with more than a million followers was represented, and they reached a surprisingly immediate agreement on the statement of their common goal:
"We are here to remove a primary weapon from the hands of disputant religions. That weapon--the claim to possession of the one and only revelation."
Jubilation at this "sign of profound accord" proved premature. For more than a standard year, that statement was the only announcement from C.E.T. Men spoke bitterly of the delay. Troubadours composed witty, biting songs about the one hundred and twenty-one
"Old Cranks" as the C.E.T. delegates came to be called. (The name arose from a ribald joke which played on the C.E.T. initials and called the delegates "Cranks--Effing-Turners.") One of the songs, "Brown Repose," has undergone periodic revival and is popular even today: "Consider leis.
Brown repose--and
The tragedy
In all of those
Cranks! All those Cranks!
So laze--so laze
Through all your days.
Time has toll'd for
M'Lord Sandwich!"
Occasional rumors leaked out of the C.E.T. sessions. It was said they were comparing texts and, irresponsibly, the texts were named. Such rumors inevitably provoked anti-ecumenism riots and, of course, inspired new witticisms.
Two years passed ... three years.
The Commissioners, nine of their original number having died and been replaced, paused to observe formal installation of the replacements and announced they were laboring to produce one book, weeding out "all the pathological symptoms" of the religious past.
"We are producing an instrument of Love to be played in all ways," they said.
Many consider it odd that this statement provoked the worst outbreaks of violence against ecumenism. Twenty delegates were recalled by their congregations. One committed suicide by stealing a space frigate and diving it into the sun.
Historians estimate the riots took eighty million lives. That works out to about six thousand for each world then in the Landsraad League. Considering the unrest of the time, this may not be an excessive estimate, although any pretense to real accuracy in the figure must be just that--pretense. Communication between worlds was at one of its lowest ebbs.
The troubadours, quite naturally, had a field day. A popular musical comedy of the period had one of the C.E.T. delegates sitting on a white sand beach beneath a palm tree singing: "For God, woman and the splendor of love
We dally here sans fears or cares.
Troubadour! Troubadour, sing another melody
For God, woman and the splendor of love!"
Riots and comedy are but symptoms of the times, profoundly revealing. They betray the psychological tone, the deep uncertainties ... and the striving for something better, plus the fear that nothing would come of it all.
The major dams against anarchy in these times were the embryo Guild, the Bene Gesserit and the Landsraad, which continued its 2,000-year record of meeting in spite of the severest obstacles. The Guild's part appears clear: they gave free transport for all Landsraad and C.E.T. business. The Bene Gesserit role is more obscure. Certainly, this is the time in which they consolidated their hold upon the sorceresses, explored the subtle narcotics, developed prana-bindu training and conceived the Missionaria Protectiva, that black arm of superstition. But it is also the period that saw the composing of the Litany against Fear and the assembly of the Azhar Book, that bibliographic marvel that preserves the great secrets of the most ancient faiths.
Ingsley's comment is perhaps the only one possible:
"Those were times of deep paradox."
For almost seven years, then, C.E.T. labored. And as their seventh anniversary approached, they prepared the human universe for a momentous announcement. On that seventh anniversary, they unveiled the Orange Catholic Bible.
"Here is a work with dignity and meaning," they said. "Here is a way to make humanity aware of itself as a total creation of God."
The men of C.E.T. were likened to archeologists of ideas, inspired by God in the grandeur of rediscovery. It was said they had brought to light "the vitality of great ideals overlaid by the deposits of centuries," that they had "sharpened the moral imperatives that come out of a religious conscience."
With the O.C. Bible, C.E.T. presented the Liturgical Manual and the Commentaries--in many respects a more remarkable work, not only because of its brevity (less than half the size of the O.C. Bible), but also because of its candor and blend of self-pity and self-righteousness.
The beginning is an obvious appeal to the agnostic rulers.
"Men, finding no answers to the sunnan [the ten thousand religious questions from the Shari-ah] now apply their own reasoning. All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness."
In their conclusion, though, the Commentaries set a harsh tone that very likely foretold their fate.
"Much that was called religion has carried an unconscious attitude of hostility toward life. True religion must teach that life is filled with joys pleasing to the eye of God, that knowledge without action is empty. All men must see that the teaching of religion by rules and rote is largely a hoax. The proper teaching is recognized with ease. You can know it without fail because it awakens within you that sensation which tells you this is something you've always known."
There was an odd sense of calm as the presses and shigawire imprinters rolled and the O.C. Bible spread out through the worlds. Some interpreted this as a sign from God, an omen of unity.
But even the C.E.T. delegates betrayed the fiction of that calm as they returned to their respective congregations. Eighteen of them were lynched within two months. Fifty-three recanted within the year.
The O.C. Bible was denounced as a work produced by "the hubris of reason." It was said that its pages were filled with a seductive interest in logic. Revisions that catered to popular bigotry began appearing. These revisions leaned on accepted symbolisms (Cross, Crescent, Feather Rattle, the Twelve Saints, the thin Buddha, and the like) and it soon became apparent that the ancient superstitions and beliefs had not been absorbed by the new ecumenism.
Halloway's label for C.E.T.'s seven-year effort--"Galactophasic Determinism"--was snapped up by eager billions who interpreted the initials G.D. as "God-Damned."
C.E.T. Chairman Toure Bomoko, a Ulema of the Zensunnis and one of the fourteen delegates who never recanted ("The Fourteen Sages" of popular history), appeared to admit finally the C.E.T. had erred.
"We shouldn't have tried to create new symbols," he said. "We should've realized we weren't supposed to introduce uncertainties into accepted belief, that we weren't supposed to stir up curiosity about God. We are daily confronted by the terrifying instability of all things human, yet we permit our religions to grow more rigid and controlled, more conforming and oppressive. What is this shadow across the highway of Divine Command? It is a warning that institutions endure, that symbols endure when their meaning is lost, that there is no summa of all attainable knowledge."
The bitter double edge in this "admission" did not escape Bomoko's critics and he was forced soon afterward to flee into exile, his life dependent upon the Guild's pledge of secrecv. He reportedly died on Tupile, honored and beloved, his last words: "Religion must remain an outlet for people who say to themselves, 'I am not the kind of person I want to be.' It must never sink into an assemblage of the self-satisfied."
It is pleasant to think that Bomoko understood the prophecy in his words: "Institutions endure." Ninety generations later, the O.C. Bible and the Commentaries permeated the religious universe.
When Paul-Muad'Dib stood with his right hand on the rock shrine enclosing his father's skull (the right hand of the blessed, not the left hand of the damned) he quoted word for word from "Bomoko's Legacy"--
"You who have defeated us say to yourselves that Babylon is fallen and its works have been overturned. I say to you still that man remains on trial, each man in his own dock. Each man is a little war."
The Fremen said of Muad'Dib that he was like Abu Zide whose frigate defied the Guild and rode one day there and back. There used in this way translates directly from the Fremen mythology as the land of the ruh-spirit, the alam al-mithal where all limitations are removed.
The parallel between this and the Kwisatz Haderach is readily seen. The Kwisatz Haderach that the Sisterhood sought through its breeding program was interpreted as "The shortening of the way" or "The one who can be two places simultaneously."
But both of these interpretations can be shown to stem directly from the Commentaries: "When law and religious duty are one, your selfdom encloses the universe."
Of himself, Muad'Dib said: "I am a net in the sea of time, free to sweep future and past. I am a moving membrane from whom no possibility can escape."
These thoughts are all one and the same and they harken to 22 Kalima in the O.C. Bible where it says: "Whether a thought is spoken or not it is a real thing and has powers of reality."
It is when we get into Muad'Dib's own commentaries in "The Pillars of the Universe" as interpreted by his holy men, the Qizara Tafwid, that we see his real debt to C.E.T. and Fremen-Zensunni.
Muad'Dib: "Law and duty are one; so be it. But remember these limitations--Thusare you never fully self-conscious. Thus do you remain immersed in the communal tau. Thus are you always less than an individual. "
O.C. Bible: Identical wording. (61 Revelations.)
Muad'Dib: "Religion often partakes of the myth of progress that shields us from the terrors of an uncertain future. "
C.E.T. Commentaries: Identical wording. (The Azhar Book traces this statement to the first century religious writer, Neshou; through a paraphrase.)
Muad'Dib: "If a child, an untrained person, an ignorant person, or an insane person incites trouble, it is the fault of authority for not predicting and preventing that trouble. "
O.C. Bible: "Any sin can be ascribed, at least in part, to a natural bad tendency that is an extenuating circumstance acceptable to God." (The Azhar Book traces this to the ancient Semitic Tawra.)
Muad'Dib: "Reach forth thy hand and eat what God has provided thee; and when thou are replenished, praise the Lord. "
O.C. Bible: a paraphrase with identical meaning. (The Azhar Book traces this in slightly different form to First Islam.)
Muad'Dib: "Kindness is the beginning of cruelty. "
Fremen Kitab al-Ibar: "The weight of a kindly God is a fearful thing. Did not God give us the burning sun (Al-Lat)? Did not God give us the Mothers of Moisture (Reverend Mothers)? Did not God give us Shaitan (Iblis, Satan)? From Shaitan did we not get the hurtfulness of speed?"
(This is the source of the Fremen saying: "Speed comes from Shaitan." Consider: for every one hundred calories of heat generated by exercise [speed] the body evaporates about six ounces of perspiration. The Fremen word for perspiration is bakka or tears and, in one pronunciation, translates: "The life essence that Shaitan squeezes from your soul.")
Muad'Dib's arrival is called "religiously timely" by Koneywell, but timing had little to do with it. As Muad'Dib himself said: "I am here; so...."
It is, however, vital to an understanding of Muad'Dib's religious impact that you never lose sight of one fact: the Fremen were a desert people whose entire ancestry was accustomed to hostile landscapes. Mysticism isn't difficult when you survive each second by surmounting open hostility. "You are there--so ...."
With such a tradition, suffering is accepted--perhaps as unconscious punishment, but accepted. And it's well to note that Fremen ritual gives almost complete freedom from guilt feelings. This isn't necessarily because their law and religion were identical, making disobedience a sin. It's likely closer to the mark to say they cleansed themselves of guilt easily because their everyday existence required brutal judgments (often deadly) which in a softer land would burden men with unbearable guilt.
This is likely one of the roots of Fremen emphasis on superstition (disregarding the Missionaria Protectiva's ministrations). What matter that whistling sands are an omen? What matter that you must make the sign of the fist when first you see First Moon? A man's flesh is his own and his water belongs to the tribe--and the mystery of life isn't a problem to solve but a reality to experience. Omens help you remember this. And because you are here, because you have the religion, victory cannot evade you in the end.
As the Bene Gesserit taught for centuries, long before they ran afoul of the Fremen:
"When religion and politics ride the same cart, when that cart is driven by a living holy man (baraka), nothing can stand in their path."
Appendix III. Report on Bene Gesserit Motivesand Purposes
Here follows an exerpt from the Summa prepared by her own agents at the request of the Lady Jessica immediately after the Arrakis Affair. The candor of this report amplifies its value far beyond the ordinary.
BECAUSE THE Bene Gesserit operated for centuries behind the blind of a semi-mystic school while carrying on their selective breeding program among humans, we tend to award them with more status than they appear to deserve. Analysis of their "trial of fact" on the Arrakis Affair betrays the school's profound ignorance of its own role.
It may be argued that the Bene Gesserit could examine only such facts as were available to them and had no direct access to the person of the Prophet Muad'Dib. But the school had surmounted greater obstacles and its error here goes deeper.
The Bene Gesserit program had as its target the breeding of a person they labeled "Kwisatz Haderach," a term signifying "one who can be many places at once." In simpler terms, what they sought was a human with mental powers permitting him to understand and use higher order dimensions.
They were breeding for a super-Mentat, a human computer with some of the prescient abilities found in Guild navigators. Now, attend these facts carefully:
Muad'Dib, born Paul Atreides, was the son of the Duke Leto, a man whose bloodline had been watched carefully for more than a thousand years. The Prophet's mother, Lady Jessica, was a natural daughter of the Baron Vladimir Harkonnen and carried gene-markers whose supreme importance to the breeding program was known for almost two thousand years. She was a Bene Gesserit bred and trained, and should have been a willing tool of the project.
The Lady Jessica was ordered to produce an Atreides daughter. The plan was to inbreed this daughter with Feyd-Rautha Harkonnen, a nephew of the Baron Vladimir, with the high probability of a Kwisatz Haderach from that union. Instead, for reasons she confesses have never been completely clear to her, the concubine Lady Jessica defied her orders and bore a son.
This alone should have alerted the Bene Gesserit to the possibility that a wild variable had entered their scheme. But there were other far more important indications that they virtually ignored: 1. As a youth, Paul Atreides showed ability to predict the future. He was known to have had prescient visions that were accurate, penetrating, and defied four-dimensional explanation.
2. The Reverend Mother Gaius Helen Mohiam, Bene Gesserit Proctor who tested Paul's humanity when he was fifteen, deposes that he surmounted more agony in the test than any other human of record. Yet she failed to make special note of this in her report!
3. When Family Atreides moved to the planet Arrakis, the Fremen population there hailed the young Paul as a prophet, "the voice from the outer world." The Bene Gesserit were well aware that the rigors of such a planet as Arrakis with its totality of desert landscape, its absolute lack of open water, its emphasis on the most primitive necessities for survival, inevitably produces a high proportion of sensitives. Yet this Fremen reaction and the obvious element of the Arrakeen diet high in spice were glossed over by Bene Gesserit observers.
4. When the Harkonnens and the soldier-fanatics of the Padishah Emperor reoccupied Arrakis, killing Paul's father and most of the Atreides troops, Paul and his mother disappeared. But almost immediately there were reports of a new religious leader among the Fremen, a man called Muad'Dib, who again was hailed as "the voice from the outer world." The reports stated clearly that he was accompanied by a new Reverend Mother of the Sayyadina Rite "who is the woman who bore him." Records available to the Bene Gesserit stated in plain terms that the Fremen legends of the Prophet contained these words: "He shall be born of a Bene Gesserit witch." (It may be argued here that the Bene Gesserit sent their Missionaria Protectiva onto Arrakis centuries earlier to implant something like this legend as safeguard should any members of the school be trapped there and require sanctuary, and that this legend of "the voice from the outer world" was properly to be ignored because it appeared to be the standard Bene Gesserit ruse. But this would be true only if you granted that the Bene Gesserit were correct in ignoring the other clues about Paul-Muad' Dib.)
5. When the Arrakis Affair boiled up, the Spacing Guild made overtures to the Bene Gesserit. The Guild hinted that its navigators, who use the spice drug of Arrakis to produce the limited prescience necessary for guiding spaceships through the void, were "bothered about the future" or saw "problems on the horizon." This could only mean they saw a nexus, a meeting place of countless delicate decisions, beyond which the path was hidden from the prescient eye. This was a clear indication that some agency was interfering with higher order dimensions!
(A few of the Bene Gesserit had long been aware that the Guild
Out of those first ecumenical meetings came two major developments: 1. The realization that all religions had at least one common commandment: "Thou shalt not disfigure the soul."
2. The Commission of Ecumenical Translators.
C.E.T. convened on a neutral island of Old Earth, spawning ground of the mother religions. They met "in the common belief that there exists a Divine Essence in the universe." Every faith with more than a million followers was represented, and they reached a surprisingly immediate agreement on the statement of their common goal:
"We are here to remove a primary weapon from the hands of disputant religions. That weapon--the claim to possession of the one and only revelation."
Jubilation at this "sign of profound accord" proved premature. For more than a standard year, that statement was the only announcement from C.E.T. Men spoke bitterly of the delay. Troubadours composed witty, biting songs about the one hundred and twenty-one
"Old Cranks" as the C.E.T. delegates came to be called. (The name arose from a ribald joke which played on the C.E.T. initials and called the delegates "Cranks--Effing-Turners.") One of the songs, "Brown Repose," has undergone periodic revival and is popular even today: "Consider leis.
Brown repose--and
The tragedy
In all of those
Cranks! All those Cranks!
So laze--so laze
Through all your days.
Time has toll'd for
M'Lord Sandwich!"
Occasional rumors leaked out of the C.E.T. sessions. It was said they were comparing texts and, irresponsibly, the texts were named. Such rumors inevitably provoked anti-ecumenism riots and, of course, inspired new witticisms.
Two years passed ... three years.
The Commissioners, nine of their original number having died and been replaced, paused to observe formal installation of the replacements and announced they were laboring to produce one book, weeding out "all the pathological symptoms" of the religious past.
"We are producing an instrument of Love to be played in all ways," they said.
Many consider it odd that this statement provoked the worst outbreaks of violence against ecumenism. Twenty delegates were recalled by their congregations. One committed suicide by stealing a space frigate and diving it into the sun.
Historians estimate the riots took eighty million lives. That works out to about six thousand for each world then in the Landsraad League. Considering the unrest of the time, this may not be an excessive estimate, although any pretense to real accuracy in the figure must be just that--pretense. Communication between worlds was at one of its lowest ebbs.
The troubadours, quite naturally, had a field day. A popular musical comedy of the period had one of the C.E.T. delegates sitting on a white sand beach beneath a palm tree singing: "For God, woman and the splendor of love
We dally here sans fears or cares.
Troubadour! Troubadour, sing another melody
For God, woman and the splendor of love!"
Riots and comedy are but symptoms of the times, profoundly revealing. They betray the psychological tone, the deep uncertainties ... and the striving for something better, plus the fear that nothing would come of it all.
The major dams against anarchy in these times were the embryo Guild, the Bene Gesserit and the Landsraad, which continued its 2,000-year record of meeting in spite of the severest obstacles. The Guild's part appears clear: they gave free transport for all Landsraad and C.E.T. business. The Bene Gesserit role is more obscure. Certainly, this is the time in which they consolidated their hold upon the sorceresses, explored the subtle narcotics, developed prana-bindu training and conceived the Missionaria Protectiva, that black arm of superstition. But it is also the period that saw the composing of the Litany against Fear and the assembly of the Azhar Book, that bibliographic marvel that preserves the great secrets of the most ancient faiths.
Ingsley's comment is perhaps the only one possible:
"Those were times of deep paradox."
For almost seven years, then, C.E.T. labored. And as their seventh anniversary approached, they prepared the human universe for a momentous announcement. On that seventh anniversary, they unveiled the Orange Catholic Bible.
"Here is a work with dignity and meaning," they said. "Here is a way to make humanity aware of itself as a total creation of God."
The men of C.E.T. were likened to archeologists of ideas, inspired by God in the grandeur of rediscovery. It was said they had brought to light "the vitality of great ideals overlaid by the deposits of centuries," that they had "sharpened the moral imperatives that come out of a religious conscience."
With the O.C. Bible, C.E.T. presented the Liturgical Manual and the Commentaries--in many respects a more remarkable work, not only because of its brevity (less than half the size of the O.C. Bible), but also because of its candor and blend of self-pity and self-righteousness.
The beginning is an obvious appeal to the agnostic rulers.
"Men, finding no answers to the sunnan [the ten thousand religious questions from the Shari-ah] now apply their own reasoning. All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness."
In their conclusion, though, the Commentaries set a harsh tone that very likely foretold their fate.
"Much that was called religion has carried an unconscious attitude of hostility toward life. True religion must teach that life is filled with joys pleasing to the eye of God, that knowledge without action is empty. All men must see that the teaching of religion by rules and rote is largely a hoax. The proper teaching is recognized with ease. You can know it without fail because it awakens within you that sensation which tells you this is something you've always known."
There was an odd sense of calm as the presses and shigawire imprinters rolled and the O.C. Bible spread out through the worlds. Some interpreted this as a sign from God, an omen of unity.
But even the C.E.T. delegates betrayed the fiction of that calm as they returned to their respective congregations. Eighteen of them were lynched within two months. Fifty-three recanted within the year.
The O.C. Bible was denounced as a work produced by "the hubris of reason." It was said that its pages were filled with a seductive interest in logic. Revisions that catered to popular bigotry began appearing. These revisions leaned on accepted symbolisms (Cross, Crescent, Feather Rattle, the Twelve Saints, the thin Buddha, and the like) and it soon became apparent that the ancient superstitions and beliefs had not been absorbed by the new ecumenism.
Halloway's label for C.E.T.'s seven-year effort--"Galactophasic Determinism"--was snapped up by eager billions who interpreted the initials G.D. as "God-Damned."
C.E.T. Chairman Toure Bomoko, a Ulema of the Zensunnis and one of the fourteen delegates who never recanted ("The Fourteen Sages" of popular history), appeared to admit finally the C.E.T. had erred.
"We shouldn't have tried to create new symbols," he said. "We should've realized we weren't supposed to introduce uncertainties into accepted belief, that we weren't supposed to stir up curiosity about God. We are daily confronted by the terrifying instability of all things human, yet we permit our religions to grow more rigid and controlled, more conforming and oppressive. What is this shadow across the highway of Divine Command? It is a warning that institutions endure, that symbols endure when their meaning is lost, that there is no summa of all attainable knowledge."
The bitter double edge in this "admission" did not escape Bomoko's critics and he was forced soon afterward to flee into exile, his life dependent upon the Guild's pledge of secrecv. He reportedly died on Tupile, honored and beloved, his last words: "Religion must remain an outlet for people who say to themselves, 'I am not the kind of person I want to be.' It must never sink into an assemblage of the self-satisfied."
It is pleasant to think that Bomoko understood the prophecy in his words: "Institutions endure." Ninety generations later, the O.C. Bible and the Commentaries permeated the religious universe.
When Paul-Muad'Dib stood with his right hand on the rock shrine enclosing his father's skull (the right hand of the blessed, not the left hand of the damned) he quoted word for word from "Bomoko's Legacy"--
"You who have defeated us say to yourselves that Babylon is fallen and its works have been overturned. I say to you still that man remains on trial, each man in his own dock. Each man is a little war."
The Fremen said of Muad'Dib that he was like Abu Zide whose frigate defied the Guild and rode one day there and back. There used in this way translates directly from the Fremen mythology as the land of the ruh-spirit, the alam al-mithal where all limitations are removed.
The parallel between this and the Kwisatz Haderach is readily seen. The Kwisatz Haderach that the Sisterhood sought through its breeding program was interpreted as "The shortening of the way" or "The one who can be two places simultaneously."
But both of these interpretations can be shown to stem directly from the Commentaries: "When law and religious duty are one, your selfdom encloses the universe."
Of himself, Muad'Dib said: "I am a net in the sea of time, free to sweep future and past. I am a moving membrane from whom no possibility can escape."
These thoughts are all one and the same and they harken to 22 Kalima in the O.C. Bible where it says: "Whether a thought is spoken or not it is a real thing and has powers of reality."
It is when we get into Muad'Dib's own commentaries in "The Pillars of the Universe" as interpreted by his holy men, the Qizara Tafwid, that we see his real debt to C.E.T. and Fremen-Zensunni.
Muad'Dib: "Law and duty are one; so be it. But remember these limitations--Thusare you never fully self-conscious. Thus do you remain immersed in the communal tau. Thus are you always less than an individual. "
O.C. Bible: Identical wording. (61 Revelations.)
Muad'Dib: "Religion often partakes of the myth of progress that shields us from the terrors of an uncertain future. "
C.E.T. Commentaries: Identical wording. (The Azhar Book traces this statement to the first century religious writer, Neshou; through a paraphrase.)
Muad'Dib: "If a child, an untrained person, an ignorant person, or an insane person incites trouble, it is the fault of authority for not predicting and preventing that trouble. "
O.C. Bible: "Any sin can be ascribed, at least in part, to a natural bad tendency that is an extenuating circumstance acceptable to God." (The Azhar Book traces this to the ancient Semitic Tawra.)
Muad'Dib: "Reach forth thy hand and eat what God has provided thee; and when thou are replenished, praise the Lord. "
O.C. Bible: a paraphrase with identical meaning. (The Azhar Book traces this in slightly different form to First Islam.)
Muad'Dib: "Kindness is the beginning of cruelty. "
Fremen Kitab al-Ibar: "The weight of a kindly God is a fearful thing. Did not God give us the burning sun (Al-Lat)? Did not God give us the Mothers of Moisture (Reverend Mothers)? Did not God give us Shaitan (Iblis, Satan)? From Shaitan did we not get the hurtfulness of speed?"
(This is the source of the Fremen saying: "Speed comes from Shaitan." Consider: for every one hundred calories of heat generated by exercise [speed] the body evaporates about six ounces of perspiration. The Fremen word for perspiration is bakka or tears and, in one pronunciation, translates: "The life essence that Shaitan squeezes from your soul.")
Muad'Dib's arrival is called "religiously timely" by Koneywell, but timing had little to do with it. As Muad'Dib himself said: "I am here; so...."
It is, however, vital to an understanding of Muad'Dib's religious impact that you never lose sight of one fact: the Fremen were a desert people whose entire ancestry was accustomed to hostile landscapes. Mysticism isn't difficult when you survive each second by surmounting open hostility. "You are there--so ...."
With such a tradition, suffering is accepted--perhaps as unconscious punishment, but accepted. And it's well to note that Fremen ritual gives almost complete freedom from guilt feelings. This isn't necessarily because their law and religion were identical, making disobedience a sin. It's likely closer to the mark to say they cleansed themselves of guilt easily because their everyday existence required brutal judgments (often deadly) which in a softer land would burden men with unbearable guilt.
This is likely one of the roots of Fremen emphasis on superstition (disregarding the Missionaria Protectiva's ministrations). What matter that whistling sands are an omen? What matter that you must make the sign of the fist when first you see First Moon? A man's flesh is his own and his water belongs to the tribe--and the mystery of life isn't a problem to solve but a reality to experience. Omens help you remember this. And because you are here, because you have the religion, victory cannot evade you in the end.
As the Bene Gesserit taught for centuries, long before they ran afoul of the Fremen:
"When religion and politics ride the same cart, when that cart is driven by a living holy man (baraka), nothing can stand in their path."
Appendix III. Report on Bene Gesserit Motivesand Purposes
Here follows an exerpt from the Summa prepared by her own agents at the request of the Lady Jessica immediately after the Arrakis Affair. The candor of this report amplifies its value far beyond the ordinary.
BECAUSE THE Bene Gesserit operated for centuries behind the blind of a semi-mystic school while carrying on their selective breeding program among humans, we tend to award them with more status than they appear to deserve. Analysis of their "trial of fact" on the Arrakis Affair betrays the school's profound ignorance of its own role.
It may be argued that the Bene Gesserit could examine only such facts as were available to them and had no direct access to the person of the Prophet Muad'Dib. But the school had surmounted greater obstacles and its error here goes deeper.
The Bene Gesserit program had as its target the breeding of a person they labeled "Kwisatz Haderach," a term signifying "one who can be many places at once." In simpler terms, what they sought was a human with mental powers permitting him to understand and use higher order dimensions.
They were breeding for a super-Mentat, a human computer with some of the prescient abilities found in Guild navigators. Now, attend these facts carefully:
Muad'Dib, born Paul Atreides, was the son of the Duke Leto, a man whose bloodline had been watched carefully for more than a thousand years. The Prophet's mother, Lady Jessica, was a natural daughter of the Baron Vladimir Harkonnen and carried gene-markers whose supreme importance to the breeding program was known for almost two thousand years. She was a Bene Gesserit bred and trained, and should have been a willing tool of the project.
The Lady Jessica was ordered to produce an Atreides daughter. The plan was to inbreed this daughter with Feyd-Rautha Harkonnen, a nephew of the Baron Vladimir, with the high probability of a Kwisatz Haderach from that union. Instead, for reasons she confesses have never been completely clear to her, the concubine Lady Jessica defied her orders and bore a son.
This alone should have alerted the Bene Gesserit to the possibility that a wild variable had entered their scheme. But there were other far more important indications that they virtually ignored: 1. As a youth, Paul Atreides showed ability to predict the future. He was known to have had prescient visions that were accurate, penetrating, and defied four-dimensional explanation.
2. The Reverend Mother Gaius Helen Mohiam, Bene Gesserit Proctor who tested Paul's humanity when he was fifteen, deposes that he surmounted more agony in the test than any other human of record. Yet she failed to make special note of this in her report!
3. When Family Atreides moved to the planet Arrakis, the Fremen population there hailed the young Paul as a prophet, "the voice from the outer world." The Bene Gesserit were well aware that the rigors of such a planet as Arrakis with its totality of desert landscape, its absolute lack of open water, its emphasis on the most primitive necessities for survival, inevitably produces a high proportion of sensitives. Yet this Fremen reaction and the obvious element of the Arrakeen diet high in spice were glossed over by Bene Gesserit observers.
4. When the Harkonnens and the soldier-fanatics of the Padishah Emperor reoccupied Arrakis, killing Paul's father and most of the Atreides troops, Paul and his mother disappeared. But almost immediately there were reports of a new religious leader among the Fremen, a man called Muad'Dib, who again was hailed as "the voice from the outer world." The reports stated clearly that he was accompanied by a new Reverend Mother of the Sayyadina Rite "who is the woman who bore him." Records available to the Bene Gesserit stated in plain terms that the Fremen legends of the Prophet contained these words: "He shall be born of a Bene Gesserit witch." (It may be argued here that the Bene Gesserit sent their Missionaria Protectiva onto Arrakis centuries earlier to implant something like this legend as safeguard should any members of the school be trapped there and require sanctuary, and that this legend of "the voice from the outer world" was properly to be ignored because it appeared to be the standard Bene Gesserit ruse. But this would be true only if you granted that the Bene Gesserit were correct in ignoring the other clues about Paul-Muad' Dib.)
5. When the Arrakis Affair boiled up, the Spacing Guild made overtures to the Bene Gesserit. The Guild hinted that its navigators, who use the spice drug of Arrakis to produce the limited prescience necessary for guiding spaceships through the void, were "bothered about the future" or saw "problems on the horizon." This could only mean they saw a nexus, a meeting place of countless delicate decisions, beyond which the path was hidden from the prescient eye. This was a clear indication that some agency was interfering with higher order dimensions!
(A few of the Bene Gesserit had long been aware that the Guild