Dune (40th Anniversary Edition)

by Frank Herbert

  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 could not interfere directly with the vital spice source because Guild navigators already were dealing in their own inept way with higher order dimensions, at least to the point where they recognized that the slightest misstep they made on Arrakis could be catastrophic. It was a known fact that Guild navigators could predict no way to take control of the spice without producing just such a nexus. The obvious conclusion was that someone of higher order powers was taking control of the spice source, yet the Bene Gesserit missed this point entirely!)

  In the face of these facts, one is led to the inescapable conclusion that the inefficient Bene Gesserit behavior in this affair was a product of an even higher plan of which they were completely unaware!

  Appendix IV: The Almanak en-Ashraf (Selected Excerpts of the Noble Houses)

  SHADDAM IV (10, 134—10,202)

  The Padishah Emperor, 81st of his line (House Corrino) to occupy the Golden Lion Throne, reigned from 10,156 (date his father, Elrood IX, succumbed to chaumurky) until replaced by the 10,196 Regency set up in the name of his eldest daughter, Irulan. His reign is noted chiefly for the Arrakis Revolt, blamed by many historians on Shaddam IV’s dalliance with Court functions and the pomp of office. The ranks of Bursegs were doubled in the first sixteen years of his reign. Appropriations for Sardaukar training went down steadily in the final thirty years before the Arrakis Revolt. He had five daughters (Irulan, Chalice, Wensicia, Josifa, and Rugi) and no legal sons. Four of the daughters accompanied him into retirement. His wife, Anirul, a Bene Gesserit of Hidden Rank, died in 10,176.

  LETO A TREIDES (10,140—10,191)

  A distaff cousin of the Corrinos, he is frequently referred to as the Red Duke. House Atreides ruled Caladan as a siridar-fief for twenty generations until pressured into the move to Arrakis. He is known chiefly as the father of Duke Paul Muad’Dib, the Umma Regent. The remains of Duke Leto occupy the “Skull Tomb” on Arrakis. His death is attributed to the treachery of a Suk doctor, and is an act laid to the Siridar-Baron, Vladimir Harkonnen.

  LADY JESSICA (Hon. Atreides) (10,154—10,256)

  A natural daughter (Bene Gesserit reference) of the Siridar-Baron Vladimir Harkonnen. Mother of Duke Paul Muad’Dib. She graduated from the Wallach IX B.G. School.

  LADYALIA ATREIDES (10,191—)

  Legal daughter of Duke Leto Atreides and his formal concubine, Lady Jessica. Lady Alia was born on Arrakis about eight months after Duke Leto’s death. Prenatal exposure to an awareness-spectrum narcotic is the reason generally given for Bene Gesserit references to her as “Accursed One.” She is known in popular history as St. Alia or St. Alia-of-the-Knife. (For a detailed history, see St. Alia, Huntress of a Billion Worlds by Pander Oulson.)

  VLADIMIR HARKONNEN (10,110—10,193)

  Commonly referred to as Baron Harkonnen, his title is officially Siridar (planetary governor) Baron. Vladimir Harkonnen is the direct-line male descendant of the Bashar Abulurd Harkonnen who was banished for cowardice after the Battle of Corrin. The return of House Harkonnen to power generally is ascribed to adroit manipulation of the whale fur market and later consolidation with melange wealth from Arrakis. The Siridar-Baron died on Arrakis during the Revolt. Title passed briefly to the na-Baron, Feyd-Rautha Harkonnen.

  COUNT HASIMIR FENR
ING (10,133—10,225)

  A distaff cousin of House Corrino, he was a childhood companion of Shaddam IV. (The frequently discredited Pirate History of Corrino related the curious story that Fenring was responsible for the chaumurky which disposed of Elrood IX.) All accounts agree that Fenring was the closest friend Shaddam IV possessed. The Imperial chores carried out by Count Fenring included that of Imperial Agent on Arrakis during the Harkonnen regime there and later Siridar-Absentia of Caladan. He joined Shaddam IV in retirement on Salusa Secundus.

  COUNT GLOSSU RABBAN (10,132-10,193)

  Glossu Rabban, Count of Lankiveil, was the eldest nephew of Vladimir Harkonnen. Glossu Rabban and Feyd-Rautha Rabban (who took the name Harkonnen when chosen for the Siridar-Baron’s household) were legal sons of the Siridar-Baron’s youngest demibrother, Abulurd. Abulurd renounced the Harkonnen name and all rights to the title when given the subdistrict governorship of Rabban-Lankiveil. Rabban was a distaff name.

  Terminology of the Imperium

  IN STUDYING the Imperium, Arrakis, and the whole culture which produced Muad’Dib, many unfamiliar terms occur. To increase understanding is a laudable goal, hence the definitions and explanations given below.

  A

  ABA: loose robe worn by Fremen women; usually black.

  ACH: left turn: a worm-steersman’s call.