Guild's pledge of secrecy. 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 --
Thus are 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 Motives and Purposes Here follows an excerpt 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 semimystic 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.
