Epigraphs of Dune

To attempt an understanding of Muad‘Dib without understanding his mortal enemies, the Harkonnens, is to attempt seeing Truth without knowing Falsehood. It is the attempt to see the Light without knowing Darkness. It can not be.

Thus spoke St. Alia-of-the-Knife: “The Reverend Mother must combine the seductive wiles of acourtesan with the untouchable majesty of a virgin goddess, holding these attributes in tension so long as the powers of her youth endure. For when youth and beauty have gone, she will find that the place-between, once occupied by tension, has become a well-spring of cunning and resourcefulness.”

You have read that Muad‘Dib had no playmates his own age on Caladan. The dangers were too great. But Muad’Dib did have wonderful companion-teachers. There was Gurney Halleck, the troubadour-warrior. You will sing some of Gurney’s songs as you read along in this book. There was Thufir Hawat, the old Mentat Master of Assassins, who struck fear even into the heart of the Padishah Emperor. There were Duncan Idaho, the Swordmaster of the Ginaz; Dr. Wellington Yueh, a name black in treachery but bright in knowledge; the Lady Jessica, who guided her son in the Bene Gesserit Way, and—of course—the Duke Leto, whose qualities as a father have long been overlooked.

YUEH (ya’ē), Wellington (weling- tun), Stdrd 10,082-10, 191; medical doctor of the Suk School (grd Stdrd 10, 112); md: WannaMarcus, B. G. (Stdrd 10,092-10,186?); chiefly noted as betrayer of Duke Leto Atreides.(Cf: Bibliography, Appendix VII Imperial Conditioning and Betrayal, The.)

How do we approach the study of Muad‘Dib’s father? A man of surpassing warmth and surprising coldness was the Duke Leto Atreides. Yet, many facts open the way to this Duke: his abiding love for his Bene Gesserit lady; the dreams he held for his son; the devotion with which men served him. You see him there—a man snared by Destiny, a lonely figure with his light dimmed behind the glory of his son. Still, one must ask: What is the son but an extension of the father?

With the Lady Jessica and Arrakis, the Bene Gesserit system of sowing implant- legends through the Missionaria Protectiva came to its full fruition. The wisdom of seeding the known universe with a prophecy pattern for the protection of B.G. personnel has long been appreciated, but never have we seen a condition-ut-extremis with more ideal mating of person and preparation. The prophetic legends had taken on Arrakis even to the extent of adopted labels (including Reverend Mother, canto and respondu, and most of the Shari-a panoplia propheticus). And it is generally accepted now that the Lady Jessica’s latent abilities were grossly underestimated.

“Yueh! Yueh! Yueh!” goes the refrain. “A million deaths were not enough for Yueh!”

Many have marked the speed with which Muad‘Dib learned the necessities of Arrakis. The Bene Gesserit, of course, know the basis of this speed. For the others, we can say that Muad’Dib learned rapidly because his first training was in how to learn. And the first lesson of all was the basic trust that he could learn. It is shocking to find how many people do not believe they can learn, and how many more believe learning to be difficult. Muad‘Dib knew that every experience carries its lesson.

What had the Lady Jessica to sustain her in her time of trial? Think you carefully on this Bene Gesserit proverb and perhaps you will see: “Any road followed precisely to its end leads precisely nowhere. Climb the mountain just a little bit to test that it’s a mountain. From the top of the mountain, you can not see the mountain.”

It is said that the Duke Leto blinded himself to the perils of Arrakis, that he walked heedlessly into the pit. Would it not be more likely to suggest he had lived so long in the presence of extreme danger he misjudged a change in its intensity? Or is it possible he deliberately sacrificed himself that his son might find a better life? All evidence indicates the Duke was a man not easily hoodwinked.

Over the exit of the Arrakeen landing field, crudely carved as though with a poor instrument, there was an inscription that Muad‘Dib was to repeat many times. He saw it that first night on Arrakis, having been brought to the ducal command post to participate in his father’s first full staff conference. The words of the inscription were a plea to those leaving Arrakis, but they fell with dark import on the eyes of a boy who had just escaped a close brush with death. They said: “O you who know what we suffer here, do not forget us in your prayers,”

On that first day when Muad‘Dib rode through the streets of Arrakeen with his family, some of the people along the way recalled the legends and the prophecy and they ventured to shout: “Mahdi!” But their shout was more a question than a statement, for as yet they could only hope he was the one foretold as the Lisan al-Gaib, the Voice from the Outer World. Their attention was focused, too, on the mother, because they had heard she was a Bene Gesserit and it was obvious to them that she was like the other Lisan al-Gaib.

“There is probably no more terrible instant of enlightenment than the one in which you discover your father is a man—with human flesh.”

My father, the Padishah Emperor, took me by the hand one day and I sensed in the ways my mother had taught me that he was disturbed. He led me down the Hall of Portraits to the ego-likeness of the Duke Leto Atreides. I marked the strong resemblance between them—my father and this man in the portrait—bothwith thin, elegant faces and sharp features dominated by cold eyes. “Princess daughter,” my father said, “I would that you’d been older when it came time for this man to choose a woman.” My father was 71 at the time and looking no older than the man in the portrait, and I was but 14, yet I remember deducing in that instant that my father secretly wished the Duke had been his son, and disliked the political necessities that made them enemies.

Greatness is a transitory experience. It is never consistent. It depends in part upon the myth-making imagination of humankind. The person who experiences greatness must have a feeling for the myth he is in. He must reflect what is projected upon him. And he must have a strong sense of the sardonic. This is what uncouples him from belief in his own pretensions. The sardonic is all that permits him to move within himself. Without this quality, even occasional greatness will destroy a man.

“There is no escape—we pay for the violence of our ancestors.”

Do you wrestle with dreams? Do you contend with shadows? Do you move in a kind of sleep? Time has slipped away. Your life is stolen. You tarried with trifles, Victim of your folly.

There should be a science of discontent. People need hard times and oppression to develop psychic muscles.

Arrakis teaches the attitude of the knife—chopping off what’s incomplete and saying: “Now, it’s complete because it’s ended here.”

There is a legend that the instant the Duke Leto Atreides died a meteor streaked across the skies above his ancestral palace on Caladan.

O Seas of Caladan, O people of Duke Leto— Citadel of Leto fallen, Fallen forever…

When my father, the Padishah Emperor, heard of Duke Leto’s death and the manner of it, he went into such a rage as we had never before seen. He blamed my mother and the compact forced on him to place a Bene Gesserit on the throne. He blamed the Guild and the evil old Baron. He blamed everyone in sight, not excepting even me, for he said I was a witch like all the others. And when I sought to comfort him, saying it was done according to anolder law of self- preservation to which even the most ancient rulers gave allegiance, he sneered at me and asked if I thought him aweakling. I saw then that he had been aroused to this passion not by concern over the dead Duke but by what that death implied for all royalty. As I look back on it, I think there may have been some prescience in my father, too, for it is certain that his line and Muad’Dib’s shared common ancestry.

My father once told me that respect for the truth comes close to being the basis for all morality. “Something cannot emerge from nothing,” he said. This is profound thinking if you understand how unstable “the truth”can be.

Muad‘Dib could indeed see the Future, but you must understand the limits of this power. Think of sight. You have eyes, yet cannot see without light. If you are on the floor of a valley, you cannot see beyond your valley. Just so, Muad’Dib could not always choose to look across the mysterious terrain. He tells us that a single obscure decision of prophecy, perhaps the choice of one word over another, could change the entire aspect of the future. He tells us “The vision of time is broad, but when you pass through it, time becomes a narrow door.” And always, he fought the temptation to choose a clear, safe course, warning “That path leads ever down into stagnation. ”

What do you despise? By this are you truly known.

At the age of fifteen, he had already learned silence.

We came from Caladan—a paradise world for our form of life. There existed no need on Caladan to build a physical paradise or a paradise of the mind—we could see the actuality all around us. And the price we paid was the price men have always paid for achieving a paradise in this life—we went soft, we lost our edge.

Family life of the Royal Creche is difficult for many people to understand, but I shall try to give you a capsule view of it. My father had only one real friend, I think. That was Count Hasimir Fenring, the genetic-eunuch and one of the deadliest fighters in the Imperium. The Count, a dapper and ugly little man, brought a new slave-concubine to my father one day and I was dispatched by my mother to spy on the proceedings. All of us spied on my father as a matter of self-protection. One of the slave-concubines permitted my father under the Bene Gesserit-Guild agreement could not, of course, bear a Royal Successor, but the intrigues were constant and oppressive in their similarity. We became adept, my mother and sisters and I, at avoiding subtle instruments of death. It may seem a dreadful thing to say, but I’m not at all sure my father was innocent in all these attempts. A Royal Family is not like other families. Here was a new slave concubine, then, red-haired like my father, willowy and graceful. She had a dancer’s muscles, and her training obviously had included neuro-enticement. My father looked at her for a long time as she postured unclothed before him. Finally he said: “She is too beautiful. We will save her as a gift.” You have no idea how much consternation this restraint created in the Royal Creche. Subtlety and self-control were, after all, the most deadly threats to us all.

This Fremen religious adaptation, then, is the source of what we now recognize as “The Pillars of the Universe,” whose Qizara Tafwid are among us all with signs and proofs and prophecy. They bring us the Arrakeen mystical fusion whose profound beauty is typified by the stirring music built on the old forms, but stamped with the new awakening. Who has not heard and been deeply moved by “The Old Man’s Hymn”? I drove my feet through a desert Whose mirage fluttered like a host. Voracious for glory, greedy for danger, I roamed the horizons of al-Kulab. Watching time level mountains In its search and its hunger for me. And I saw the sparrows swiftly approach, Bolder than the onrushing wolf. They spread in the tree of my youth. I heard the flock in my branches And was caught on their beaks and claws!

Prophecy and prescience—How can they be put to the test in the face of the unanswered question? Consider: How much is actual prediction of the “wave form” (as Muad‘Dib referred to his vision- image) and how much is the prophet shaping the future to fit the prophecy? What of the harmonics inherent in the act of prophecy? Does the prophet see the future or does he see a line of weakness, a fault or cleavage that he may shatter with words or decisions as a diamond-cutter shatters his gem with a blow of a knife?

The Fremen were supreme in that quality the ancients called “spannungsbogen” —which is the self-imposed delay between desire for a thing and the act of reaching out to grasp that thing.

My father, the Padishah Emperor, was 72 yet looked no more than 35 the year he encompassed the death of Duke Leto and gave Arrakis back to the Harkonnens. He seldom appeared in public wearing other than a Sardaukar uniform and a Burseg’s black helmet with the Imperial lion in gold upon its crest. The uniform was an open reminder of where his power lay. He was not always that blatant, though. When he wanted, he could radiate charm and sincerity, but I often wonder in these later days if anything about him was as it seemed. I think now he was a man fighting constantly to escape the bars of an invisible cage. You must remember that he was an emperor, father-head of a dynasty that reached back into the dimmest history. But we denied him a legal son. Was this not the most terrible defeat a ruler ever suffered? My mother obeyed her Sister Superiors where the Lady Jessica disobeyed. Which of them was the stronger? History already has answered.

God created Arrakis to train the faithful.

The concept of progress acts as a protective mechanism to shield us from the terrors of the future.

MuadDib tells us in “A Time of Reflection” that his first collisions with Arrakeen necessities were the true beginnings of his education. He learned then how to pole the sand for its weather, learned the language of the wind‘s needles stinging his skin, learned how the nose can buzz with sand-itch and how to gather his body’s precious moisture around him to guard it and preserve it. As his eyes assumed the blue of the Ibad, he learned the Chakobsa way.

The hands move, the lips move—Ideas gush from his words, And his eyes devour! He is an island of Selfdom.

No woman, no man, no child ever was deeply intimate with my father. The closest anyone ever came to casual cameraderie with the Padishah Emperor was the relationship offered by Count Hasimir Fenring, a companion from childhood. The measure of Count Fenring’s friendship may be seen first in a positive thing: he allayed the Landraad’s suspicions after the Arrakis Affair. It cost more than a billion solaris in spice bribes, so my mother said, and there were other gifts as well: slave women, royal honors, and tokens of rank. The second major evidence of the Count’s friendship was negative. He refused to kill a man even though it was within his capabilities and my father commanded it. I will relate this presently.

Deep in the human unconscious is a pervasive need for a logical universe that makes sense. But the real universe is always one step beyond logic.

There is in all things a pattern that is part of our universe. It has symmetry, elegance, and grace—those qualities you find always in that which the true artist captures. You can find it in the turning of the seasons, in the way sand trails along a ridge, in the branch clusters of the creosote bush or the pattern of its leaves. We try to copy these patterns in our lives and our society, seeking the rhythms, the dances, the forms that comfort. Yet, it is possible to see peril in the finding of ultimate perfection. It is clear that the ultimate pattern contains its own fixity. In such perfection, all things move toward death.

“Control the coinage and the courts —let the rabble have the rest.” Thus the Padishah Emperor advised you. And he tells you: “If you want profits, you must rule.” There is truth in these words, but I ask myself: “Who are the rabble and who are the ruled?”

You cannot avoid the interplay of politics within an orthodox religion. This power struggle permeates the training, educating and disciplining of the orthodox community. Because of this pressure, the leaders of such a community inevitably must face that ultimate internal question: to succumb to complete opportunism as the price of maintaining their rule, or risk sacrificing themselves for the sake of the orthodox ethic.

When law and duty are one, united by religion, you never become fully conscious, fully aware of yourself. You are always a little less than an individual.

How often it is that the angry man rages denial of what his inner self is telling him.

And it came to pass in the third year of the Desert War that Paul-Muad’Dib lay alone in the Cave of Birds beneath the kiswa hangings of an inner cell. And he lay as one dead, caught up in the revelation of the Water of Life, his being translated beyond the boundaries of time by the poison that gives life. Thus was the prophecy made true that the Lisan al Gaib might be both dead and alive.

And that day dawned when Arrakis lay at the hub of the universe with the wheel poised to spin.

And Muad’Dib stood before them, and he said: “Though we deem the captive dead, yet does she live. For her seed is my seed and her voice is my voice. And she sees unto the farthest reaches of possibility. Yea, unto the vale of the unknowable does she see because of me. ”

He was warrior and mystic, ogre and saint, the fox and the innocent, chivalrous, ruthless, less than a god, more than a man. There is no measuring Muad‘Dib’s motives by ordinary standards. In the moment of his triumph, he saw the death prepared for him, yet he accepted the treachery. Can you say he did this out of a sense of justice? Whose justice, then? Remember, we speak now of the Muad’Dib who ordered battle drums made from his enemies‘ skins, the Muad’Dib who denied the conventions of his ducal past with a wave of the hand, saying merely: “I am the Kwisatz Haderach. That is reason enough.”

Beyond a critical point within a finite space, freedom diminishes as numbers increase. This is as true of humans in the finite space of a planetary ecosystem as it is of gas molecules in a sealed flask. The human question is not how many can possibly survive within the system, but what kind of existence is possible for those who do survive.

Such a rich store of myths enfolds Paul Muad'dib, the Mentat Emperor, and his sister, Alia, it is difficult to see the real persons behind these veils. But there were, after all, a man born Paul Atreides and a woman born Alia. Their flesh was subject to space and time. And even though their oracular powers placed them beyond the usual limits of time and space, they came from human stock. They experienced real events which left real traces upon a real universe. To understand them, it must be seen that their catastrophe was the catastrophe of all mankind. This work is dedicated, then, not to Muad'dib or his sister, but to their heirs -- to all of us.

There exists no separation between gods and men: one blends softly casual into the other.

Every civilization must contend with an unconscious force which can block, betray or countermand almost any conscious intention of the collectivity.

The advent of the Field Process shield and the lasgun with their explosive interaction, deadly to attacker and attacked, placed the current determinatives, on weapons technology. We need not go into the special role of atomics. The fact that any Family in my Empire could so deploy its atomics as to destroy the planetary bases of fifty or more other Families causes some nervousness, true. But all of us possess precautionary plans for devastating retaliation. Guild and Landsraad contain the keys which hold this force in check, No, my concern goes to the development of humans as special weapons. Here is a virtually unlimited field which a few powers are developing.

Empires do not suffer emptiness of purpose at the time of their creation. It is when they have become established that aims are lost and replaced by vague ritual.

Once more the drama begins.

Truth suffers from too much analysis.

The Fremen see her as the Earth Figure, a demigoddess whose special charge is to protect the tribes through her powers of violence. She is Reverend Mother to their Reverend Mothers. To pilgrims who seek her out with demands that she restore virility or make the barren fruitful, she is a form of antimentat. She feeds on that proof that the "analytic" has limits. She represents ultimate tension. She is the virgin-harlot -- witty, vulgar, cruel, as destructive in her whims as a coriolis storm.

The most dangerous game in the universe is to govern from an oracular base. We do not consider ourselves wise enough or brave enough to play that game. The measures detailed here for regulation in lesser matters are as near as we dare venture to the brink of government. For our purposes, we borrow a definition from the Bene Gesserit and we consider the various worlds as gene pools, sources of teachings and teachers, sources of the possible. Our goal is not to rule, but to tap these gene pools, to learn, and to free ourselves from all restraints imposed by dependency and government.

Here lies a toppled god -- His fall was not a small one. We did but build his pedestal, A narrow and a tall one.

I think what a joy it is to be alive, and I wonder if I'll ever leap inward to the root of this flesh and know myself as once I was. The root is there. Whether any act of mine can find it, that remains tangled in the future. But all things a man can do are mine. Any act of mine may do it.

You do not beg the sun for mercy.

I've had a bellyful of the god and priest business! You think I don't see my own mythos? Consult your data once more, Hayt. I've insinuated my rites into the most elementary human acts. The people eat in the name of Muad'dib! They make love in my name, are born in my name -- cross the street in my name. A roof beam cannot be raised in the lowliest hovel of far Gangishree without invoking the blessing of Muad'dib!

Oh, worm of many teeth, Canst thou deny what has no cure? The flesh and breath which lure thee To the ground of all beginnings Feed on monsters twisting in a door of fire! Thou hast no robe in all thy attire To cover intoxications of divinity Or hide the burnings of desire!

The audacious nature of Muad'dib's actions may be seen in the fact that He knew from the beginning whither He was bound, yet not once did He step aside from that path. He put it clearly when He said: "I tell you that I come now to my time of testing when it will be shown that I am the Ultimate Servant." Thus He weaves all into One, that both friend and foe may worship Him. It is for this reason and this reason only that His Apostles prayed: "Lord, save us from the other paths which Muad'dib covered with the Waters of His Life. " Those "other paths" may be imagined only with the deepest revulsion.

No matter how exotic human civilization becomes, no matter the developments of life and society nor the complexity of the machine / human interface, there always come interludes of lonely power when the course of humankind, the very future of humankind, depends upon the relatively simple actions of single individuals.

Production growth and income growth must not get out of step in my Empire. That is the substance of my command. There are to be no balance-of-payment difficulties between the different spheres of influence. And the reason for this is simply because I command it. I want to emphasize my authority in this area. I am the supreme energy-eater of this domain, and will remain so, alive or dead. My Government is the economy.

The convoluted wording of legalisms grew up around the necessity to hide from ourselves the violence we intend toward each other. Between depriving a man of one hour from his life and depriving him of his life there exists only a difference of degree. You have done violence to him, consumed his energy. Elaborate euphemisms may conceal your intent to kill, but behind any use of power over another the ultimate assumption remains: "I feed on your energy."

He has gone from Alia, The womb of heaven! Holy, holy, holy! Fire-sand leagues Confront our Lord. He can see Without eyes! A demon upon him! Holy, holy, holy Equation: He solved for Martyrdom!

Tibana was an apologist for Socratic Christianity, probably a native of IV Anbus who lived between the eight and ninth centuries before Corrino, likely in the second reign of Dalamak. Of his writings, only a portion survives from which this fragment is taken: "The hearts of all men dwell in the same wilderness."

The sequential nature of actual events is not illuminated with lengthy precision by the powers of prescience except under the most extraordinary circumstances. The oracle grasps incidents cut out of the historic chain. Eternity moves. It inflicts itself upon the oracle and the supplicant alike. Let Muad'dib's subjects doubt his majesty and his oracular visions. Let them deny his powers. Let them never doubt Eternity.

There exists a limit to the force even the most powerful may apply without destroying themselves. Judging this limit is the true artistry of government. Misuse of power is the fatal sin. The law cannot be a tool of vengeance, never a hostage, nor a fortification against the martyrs it has created. You cannot threaten any individual and escape the consequences.

There was a man so wise, He jumped into A sandy place And burnt out both his eyes! And when he knew his eyes were gone, He offered no complaint. He summoned up a vision And made himself a saint.

We say of Muad'dib that he has gone on a journey into that land where we walk without footprints.

Muad'Dib's teachings have become the playground of scholastics, of the superstitious and the corrupt. He taught a balanced way of life, a philosophy with which a human can meet problems arising from an ever-changing universe. He said humankind is still evolving, in a process which will never end. He said this evolution moves on changing principles which are known only to eternity. How can corrupted reasoning play with such an essence?

CHALLENGE: "Have you seen The Preacher?" RESPONSE: "I have seen a sandworm." CHALLENGE: "What about that sandworm?" RESPONSE: "It gives us the air we breathe." CHALLENGE: "Then why do we destroy its land?" RESPONSE: "Because Shai-Hulud [sandworm deified] orders it."

The sietch at the desert's rim Was Liet's, was Kynes's, Was Stilgar's, was Muad'Dib's And, once more, was Stilgar's. The Naibs one by one sleep in the sand, But the sietch endures.

melange (me'-lange also ma,lanj) n-s, origin uncertain (thought to derive from ancient Terran Franzh): a. mixture of spices; b. spice of Arrakis (Dune) with geriatric properties first noted by Yanshuph Ashkoko, royal chemist in reign of Shakkad the Wise; Arrakeen melange, found only in deepest desert sands of Arrakis, linked to prophetic visions of Paul Muad'Dib (Atreides), first Fremen Mahdi; also employed by Spacing Guild Navigators and the Bene Gesserit.

The Fremen must return to his original faith, to his genius in forming human communities; he must return to the past, where that lesson of survival was learned in the struggle with Arrakis. The only business of the Fremen should be that of opening his soul to the inner teachings. The worlds of the Imperium, the Landsraad and the CHOAM Confederacy have no message to give him. They will only rob him of his soul.

I give you the desert chameleon, whose ability to blend itself into the background tells you all you need to know about the roots of ecology and the foundations of a personal identity.

The Universe is God's. It is one thing, a wholeness against which all separations may be identified. Transient life, even that self-aware and reasoning life which we call sentient, holds only fragile trusteeship on any portion of the wholeness.

And I beheld another beast coming up out of the sand; and he had two horns like a lamb, but his mouth was fanged and fiery as the dragon and his body shimmered and burned with great heat while it did hiss like the serpent.

It is commonly reported, my dear Georad, that there exists great natural virtue in the melange experience. Perhaps this is true. There remain within me, however, profound doubts that every use of melange always brings virtue. Me seems that certain persons have corrupted the use of melange in defiance of God. In the words of the Ecumenon, they have disfigured the soul. They skim the surface of melange and believe thereby to attain grace. They deride their fellows, do great harm to godliness, and they distort the meaning of this abundant gift maliciously, surely a mutilation beyond the power of man to restore. To be truly at one with the virtue of the spice, uncorrupted in all ways, full of goodly honor, a man must permit his deeds and his words to agree. When your actions describe a system of evil consequences, you should be judged by those consequences and not by your explanations. It is thus that we should judge Muad'Dib.

Either we abandon the long-honored Theory of Relativity, or we cease to believe that we can engage in continued accurate prediction of the future. Indeed, knowing the future raises a host of questions which cannot be answered under conventional assumptions unless one first projects an Observer outside of Time and, second, nullifies all movement. If you accept the Theory of Relativity, it can be shown that Time and the Observer must stand still in relationship to each or inaccuracies will intervene. This would seem to say that it is impossible to engage in accurate prediction of the future. How, then, do we explain the continued seeking after this visionary goal by respected scientists? How, then, do we explain Muad'Dib?

I hear the wind blowing across the desert and I see the moons of a winter night rising tike great ships in the void. To them I make my vow: I will be resolute and make an art of government; I will balance my inherited past and become a perfect storehouse of my relic memories. And I will be known for kindliness more than for knowledge. My face will shine down the corridors of time for as long as humans exist.

These are illusions of popular history which a successful religion must promote: Evil men never prosper; only the brave deserve the fair; honesty is the best policy; actions speak louder than words; virtue always triumphs; a good deed is its own reward; any bad human can be reformed; religious talismans protect one from demon possession; only females understand the ancient mysteries; the rich are doomed to unhappiness . . .

A sophisticated human can become primitive. What this really means is that the human's way of life changes. Old values change, become linked to the landscape with its plants and animals. This new existence requires a working knowledge of those multiplex and cross-linked events usually referred to as nature. It requires a measure of respect for the inertial power within such natural systems. When a human gains this working knowledge and respect, that is called "being primitive." The converse, of course, is equally true: the primitive can become sophisticated, but not without accepting dreadful psychological damage.

This was Muad'Dib's achievement: He saw the subliminal reservoir of each individual as an unconscious bank of memories going back to the primal cell of our common genesis. Each of us, he said, can measure out his distance from that common origin. Seeing this and telling of it, he made the audacious leap of decision. Muad'Dib set himself the task of integrating genetic memory into ongoing evaluation. Thus did he break through Time's veils, making a single thing of the future and the past. That was Muad'Dib's creation embodied in his son and his daughter.

And he saw a vision of armor. The armor was not his own skin; it was stronger than plasteel. Nothing penetrated his armor -- not knife or poison or sand, not the dust of the desert or its desiccating heat. In his right hand he carried the power to make the Coriolis storm, to shake the earth and erode it into nothing. His eyes were fixed upon the Golden Path and in his left hand he carried the scepter of absolute mastery. And beyond the Golden Path, his eyes looked into eternity which he knew to be the food of his soul and of his everlasting flesh.

Atrocity is recognized as such by victim and perpetrator alike, by all who learn about it at whatever remove. Atrocity has no excuses, no mitigating argument. Atrocity never balances or rectifies the past. Atrocity merely arms the future for more atrocity. It is self-perpetuating upon itself -- a barbarous form of incest. Whoever commits atrocity also commits those future atrocities thus bred.

I will not argue with the Fremen claims that they are divinely inspired to transmit a religious revelation, it is their concurrent claim to ideological revelation which inspires me to shower them with derision. Of course, they make the dual claim in the hope that it will strengthen their mandarinate and help them to endure in a universe which finds them increasingly oppressive. It is in the name of all those oppressed people that I warn the Fremen: short-term expediency always fails in the long term.

The life of a single human, as the life of a family or an entire people, persists as memory. My people must come to see this as part of their maturing process. They are people as organism, and in this persistent memory they store more and more experiences in a subliminal reservoir. Humankind hopes to call upon this material if it is needed for a changing universe. But much that is stored can be lost in that chance play of accident which we call "fate." Much may not be integrated into evolutionary relationships, and thus may not be evaluated and keyed into activity by those ongoing environmental changes which inflict themselves upon flesh. The species can forget! This is the special value of the Kwisatz Haderach which the Bene Gesserits never suspected: the Kwisatz Haderach cannot forget.

A Fremen dies when he is too long from the desert; this we call "the water sickness."

You have loved Caladan And lamented its lost host -- But pain discovers New lovers cannot erase Those forever ghost.

The assumption that humans exist within an essentially impermanent universe, taken as an operational precept, demands that the intellect become a totally aware balancing instrument. But the intellect cannot react thus without involving the entire organism. Such an organism may be recognized by its burning, driving behavior. And thus it is with a society treated as organism. But here we encounter an old inertia. Societies move to the goading of ancient, reactive impulses. They demand permanence. Any attempt to display the universe of impermanence arouses rejection patterns, fear, anger, and despair. Then how do we explain the acceptance of prescience? Simply: the giver of prescient visions, because he speaks of an absolute (permanent) realization, may be greeted with joy by humankind even while predicting the most dire events.

Good government never depends upon laws, but upon the personal qualities of those who govern. The machinery of government is always subordinate to the will of those who administer that machinery. The most important element of government, therefore, is the method of choosing leaders.

This is the fallacy of power: ultimately it is effective only in an absolute, a limited universe. But the basic lesson of our relativistic universe is that things change. Any power must always meet a greater power. Paul Muad'Dib taught this lesson to the Sardaukar on the Plains of Arrakeen. His descendants have yet to learn the lesson for themselves.

When I am weaker than you, I ask you for freedom because that is according to your principles; when I am stronger than you, I take away your freedom because that is according to my principles.

You Bene Gesserit call your activity of the Panoplia Prophetica a "Science of Religion." Very well. I, a seeker after another kind of scientist, find this an appropriate definition. You do, indeed, build your own myths, but so do all societies. You I must warn, however. You are behaving as so many other misguided scientists have behaved. Your actions reveal that you wish to take something out of [away from] life. It is time you were reminded of that which you so often profess: One cannot have a single thing without its opposite.

The universe is just there; that's the only way a Fedaykin can view it and remain the master of his senses. The universe neither threatens nor promises. It holds things beyond our sway: the fall of a meteor, the eruption of a spiceblow, growing old and dying. These are the realities of this universe and they must be faced regardless of how you feel about them. You cannot fend off such realities with words. They will come at you in their own wordless way and then, then you will understand what is meant by "life and death." Understanding this, you will be filled with joy.

It is said of Muad'Dib that once when he saw a weed trying to grow between two rocks, he moved one of the rocks. Later, when the weed was seen to be flourishing, he covered it with the remaining rock. "That was its fate," he explained.

Governments, if they endure, always tend increasingly toward aristocratic forms. No government in history has been known to evade this pattern. And as the aristocracy develops, government tends more and more to act exclusively in the interests of the ruling class -- whether that class be hereditary royalty, oligarchs of financial empires, or entrenched bureaucracy.

In this age when the means of human transport include devices which can span the deeps of space in transtime, and other devices which can carry men swiftly over virtually impassable planetary surfaces, it seems odd to think of attempting long journeys afoot. Yet this remains a primary means of travel on Arrakis, a fact attributed partly to preference and partly to the brutal treatment which this planet reserves for anything mechanical. In the strictures of Arrakis, human flesh remains the most durable and reliable resource for the Hajj. Perhaps it is the implicit awareness of this fact which makes Arrakis the ultimate mirror of the soul.

In all major socializing forces you will find an underlying movement to gain and maintain power through the use of words. From witch doctor to priest to bureaucrat it is all the same. A governed populace must be conditioned to accept power-words as actual things, to confuse the symbolized system with the tangible universe. In the maintenance of such a power structure, certain symbols are kept out of the reach of common understanding -- symbols such as those dealing with economic manipulation or those which define the local interpretation of sanity. Symbol-secrecy of this form leads to the development of fragmented sub-languages, each being a signal that its users are accumulating some form of power. With this insight into a power process, our Imperial Security Force must be ever alert to the formation of sub-languages.

The password was given to me by a man who died in the dungeons of Arrakeen. You see, that is where I got this ring in the shape of a tortoise. It was in the suk outside the city where I was hidden by the rebels. The password? Oh, that has been changed many times since then. It was "Persistence." And the countersign was "Tortoise." It got me out of there alive. That's why I bought this ring: a reminder.

I saw his blood and a piece of his robe which had been ripped by sharp claws. His sister reports vividly of the tigers, the sureness of their attack. We have questioned one of the plotters, and others are dead or in custody. Everything points to a Corrino plot. A Truthsayer has attested to this testimony.

Above all else, the mentat must be a generalist, not a specialist. It is wise to have decisions of great moment monitored by generalists. Experts and specialists lead you quickly into chaos. They are a source of useless nit picking, the ferocious quibble over a comma. The mentat-generalist, on the other hand, should bring to decision-making a healthy common sense. He must not cut himself off from the broad sweep of what is happening in his universe. He must remain capable of saying: "There's no real mystery about this at the moment. This is what we want now. It may prove wrong later, but we'll correct that when we come to it." The mentat-generalist must understand that anything which we can identify as our universe is merely part of larger phenomena. But the expert looks backward; he looks into the narrow standards of his own specialty. The generalist looks outward; he looks for living principles, knowing full well that such principles change, that they develop. It is to the characteristics of change itself that the mentat-generalist must look. There can be no permanent catalogue of such change, no handbook or manual. You must look at it with as few preconceptions as possible, asking yourself: "Now what is this thing doing?"

The one-eyed view of our universe says you must not look far afield for problems. Such problems may never arrive. Instead, tend to the wolf within your fences. The packs ranging outside may not even exist.

Only in the realm of mathematics can you understand Muad'Dib's precise view of the future. Thus: first, we postulate any number of point-dimensions in space. (This is the classic n-fold extended aggregate of n dimensions.) With this framework, Time as commonly understood becomes an aggregate of one-dimensional properties. Applying this to the Muad'Dib phenomenon, we find that we either are confronted by new properties of Time or (by reduction through the infinity calculus) we are dealing with separate systems which contain n body properties. For Muad'Dib, we assume the latter. As demonstrated by the reduction, the point dimensions of the n-fold can only have separate existence within different frameworks of Time. Separate dimensions of Time are thus demonstrated to coexist. This being the inescapable case, Muad'Dib's predictions required that he perceive the n-fold not as extended aggregate but as an operation within a single framework. In effect, he froze his universe into that one framework which was his view of Time.

We can still remember the golden days before Heisenberg, who showed humans the walls enclosing our predestined arguments. The lives within me find this amusing. Knowledge, you see, has no uses without purpose, but purpose is what builds enclosing walls.

If you believe certain words, you believe their hidden arguments. When you believe something is right or wrong, true or false, you believe the assumptions in the words which express the arguments. Such assumptions are often full of holes, but remain most precious to the convinced.

Because of the one-pointed Time awareness in which the conventional mind remains immersed, humans tend to think of everything in a sequential, word-oriented framework. This mental trap produces very short-term concepts of effectiveness and consequences, a condition of constant, unplanned response to crises.

You will learn the integrated communication methods as you complete the next step in your mentat education. This is a gestalten function which will overlay data paths in your awareness, resolving complexities and masses of input from the mentat index-catalogue techniques which you already have mastered. Your initial problem will be the breaking tensions arising from the divergent assembly of minutiae/data on specialized subjects. Be warned. Without mentat overlay integration, you can be immersed in the Babel Problem, which is the label we give to the omnipresent dangers of achieving wrong combinations from accurate information.

O Paul, thou Muad'Dib, Mahdi of all men, Thy breath exhaled Sent forth the hurricane.

Many forces sought control of the Atreides twins and, when the death of Leto was announced, this movement of plot and counterplot was amplified. Note the relative motivations: the Sisterhood feared Alia, an adult Abomination, but still wanted those genetic characteristics carried by the Atreides. The Church hierarchy of Auqaf and Hajj saw only the power implicit in control of Muad'Dib's heir. CHOAM wanted a doorway to the wealth of Dune. Farad'n and his Sardaukar sought a return to glory for House Corrino. The Spacing Guild feared the equation Arrakis = melange; without the spice they could not navigate. Jessica wished to repair what her disobedience to the Bene Gesserit had created. Few thought to ask the twins what their plans might be, until it was too late.

There is no guilt or innocence in you. All of that is past. Guilt belabors the dead and I am not the Iron Hammer. You multitude of the dead are merely people who have done certain things, and the memory of those things illuminates my path.

Humankind periodically goes through a speedup of its affairs, thereby experiencing the race between the renewable vitality of the living and the beckoning vitiation of decadence. In this periodic race, any pause becomes luxury. Only then can one reflect that all is permitted; all is possible.

Natural selection has been described as an environment selectively screening for those who will have progeny. Where humans are concerned, though, this is an extremely limiting viewpoint. Reproduction by sex tends toward experiment and innovation. It raises many questions, including the ancient one about whether environment is a selective agent after the variation occurs, or whether environment plays a pre-selective role in determining the variations which it screens. Dune did not really answer those questions: it merely raised new questions which Leto and the Sisterhood may attempt to answer over the next five hundred generations.

One small bird has called thee From a beak streaked crimson. It cried once over Sietch Tabr And thou went forth unto Funeral Plain.

Peace demands solutions, but we never reach living solutions; we only work toward them. A fixed solution is, by definition, a dead solution. The trouble with peace is that it tends to punish mistakes instead of rewarding brilliance.

This rocky shrine to the skull of a ruler grants no prayers. It has become the grave of lamentations. Only the wind hears the voice of this place. The cries of night creatures and the passing wonder of two moons, all say his day has ended. No more supplicants come. The visitors have gone from the feast. How bare the pathway down this mountain.

There exist obvious higher-order influences in any planetary system. This is often demonstrated by introducing terraform life onto newly discovered planets. In all such cases, the life in similar zones develops striking similarities of adaptive form. This form signifies much more than shape; it connotes a survival organization and a relationship of such organizations. The human quest for this interdependent order and our niche within it represents a profound necessity. The quest can, however, be perverted into a conservative grip on sameness. This has always proved deadly for the entire system.

What you of the CHOAM directorate seem unable to understand is that you seldom find real loyalties in commerce. When did you last hear of a clerk giving his life for the company? Perhaps your deficiency rests in the false assumption that you can order men to think and cooperate. This has been a failure of everything from religions to general staffs throughout history. General staffs have a long record of destroying their own nations. As to religions, I recommend a rereading of Thomas Aquinas. As to you of CHOAM, what nonsense you believe! Men must want to do things out of their own innermost drives. People, not commercial organizations or chains of command, are what make great civilizations work. Every civilization depends upon the quality of the individuals it produces. If you over-organize humans, over-legalize them, suppress their urge to greatness -- they cannot work and their civilization collapses.

The future of prescience cannot always be locked into the rules of the past. The threads of existence tangle according to many unknown laws. Prescient future insists on its own rules. It will not conform to the ordering of the Zensunni nor to the ordering of science. Prescience builds a relative integrity. It demands the work of this instant, always warning that you cannot weave every thread into the fabric of the past.

Fremen speech implies great concision, a precise sense of expression. It is immersed in the illusion of absolutes. Its assumptions are a fertile ground for absolutist religions. Furthermore, Fremen are fond of moralizing. They confront the terrifying instability of all things with institutionalized statements. They say: "We know there is no summa of all attainable knowledge; that is the preserve of God. But whatever men can learn, men can contain." Out of this knife-edged approach to the universe they carve a fantastic belief in signs and omens and in their own destiny. This is an origin of their Kralizec legend: the war at the end of the universe.

The spirit of Muad'Dib is more than words, more than the letter of the Law which arises in his name. Muad'Dib must always be that inner outrage against the complacently powerful, against the charlatans and the dogmatic fanatics. It is that inner outrage which must have its say because Muad'Dib taught us one thing above all others: that humans can endure only in a fraternity of social justice.

Limits of survival are set by climate, those long drifts of change which a generation may fail to notice. And it is the extremes of climate which set the pattern. Lonely, finite humans may observe climatic provinces, fluctuations of annual weather and, occasionally may observe such things as "This is a colder year than I've ever known. " Such things are sensible. But humans are seldom alerted to the shifting average through a great span of years. And it is precisely in this alerting that humans learn how to survive on any planet. They must learn climate.

Thou didst divide the sand by thy strength; Thou breakest the heads of the dragons in the desert. Yea, I behold thee as a beast coming up from the dunes; thou hast the two horns of the lamb, but thou speakest as the dragon.

Fremen were the first humans to develop a conscious/unconscious symbology through which to experience the movements and relationships of their planetary system. They were the first people anywhere to express climate in terms of a semi-mathematic language whose written symbols embody (and internalize) the external relationships. The language itself was part of the system it described. Its written form carried the shape of what it described. The intimate local knowledge of what was available to support life was implicit in this development. One can measure the extent of this language/system interaction by the fact that Fremen accepted themselves as foraging and browsing animals.

After the Fremen, all Planetologists see life as expressions of energy and look for the overriding relationships. In small pieces, bits and parcels which grow into general understanding, the Fremen racial wisdom is translated into a new certainty. The thing Fremen have as a people, any people can have. They need but develop a sense for energy relationships. They need but observe that energy soaks up the patterns of things and builds with those patterns.

Any path which narrows future possibilities may become a lethal trap. Humans are not threading their way through a maze; they scan a vast horizon filled with unique opportunities. The narrowing viewpoint of the maze should appeal only to creatures with their noses buried in sand. Sexually produced uniqueness and differences are the life-protection of the spices.

By these acts Leto II removed himself from the evolutionary succession. He did it with a deliberate cutting action, saying: "To be independent is to be removed." Both twins saw beyond the needs of memory as a measuring process, that is, a way of determining their distance from their human origins. But it was left to Leto II to do the audacious thing, recognizing that a real creation is independent of its creator. He refused to reenact the evolutionary sequence, saying, "That, too, takes me farther and farther from humanity." He saw the implications in this: that there can be no truly closed systems in life.

Muad'Dib was disinherited and he spoke for the disinherited of all time. He cried out against that profound injustice which alienates the individual from that which he was taught to believe, from that which seemed to come to him as a right.

Church and State, scientific reason and faith, the individual and his community, even progress and tradition -- all of these can be reconciled in the teachings of Muad'Dib. He taught us that there exist no intransigent opposites except in the beliefs of men. Anyone can rip aside the veil of Time. You can discover the future in the past or in your own imagination. Doing this, you win back your consciousness in your inner being. You know then that the universe is a coherent whole and you are indivisible from it.

Muad'Dib gave us a particular kind of knowledge about prophetic insight, about the behavior which surrounds such insight and its influence upon events which are seen to be "on line." (That is, events which are set to occur in a related system which the prophet reveals and interprets.) As has been noted elsewhere, such insight operates as a peculiar trap for the prophet himself. He can become the victim of what he knows -- which is a relatively common human failing. The danger is that those who predict real events may overtook the polarizing effect brought about by overindulgence in their own truth. They tend to forget that nothing in a polarized universe can exist without its opposite being present.

The child who refuses to travel in the father's harness, this is the symbol of man's most unique capability. "I do not have to be what my father was. I do not have to obey my father's rules or even believe everything he believed. It is my strength as a human that I can make my own choices of what to believe and what not to believe, of what to be and what not to be."

The assumption that a whole system can be made to work better through an assault on its conscious elements betrays a dangerous ignorance. This has often been the ignorant approach of those who call themselves scientists and technologists.

As with so many other religions, Muad'Dib's Golden Elixir of Life degenerated into external wizardry. Its mystical signs became mere symbols for deeper psychological processes, and those processes, of course, ran wild. What they needed was a living god, and they didn't have one, a situation which Muad'Dib's son has corrected.

I am the most ardent people-watcher who ever lived. I watch them inside me and outside. Past and present can mingle with odd impositions in me. And as the metamorphosis continues in my flesh wonderful things happen to my senses. It’s as though I sensed everything in close-up. I have extremely acute hearing and vision, plus a sense of smell extraordinarily discriminating. I can detect and identify pheromones at three parts per million. I know. I have tested it. You cannot hide very much from my senses. I think it would horrify you what I can detect by smell alone. Your pheromones tell me what you are doing or are prepared to do. And gesture and posture! I stared for half a day once at an old man sitting on a bench in Arrakeen. He was a fifth-generation descendant of Stilgar the Naib and did not even know it. I studied the angle of his neck, the skin flaps below his chin, the cracked lips and moistness about his nostrils, the pores behind his ears, the wisps of gray hair which crept from beneath the hood of his antique stillsuit. Not once did he detect that he was being watched. Hah! Stilgar would have known it in a second or two. But this old man was just waiting for someone who never came. He got up finally and tottered off. He was very stiff after all of that sitting. I knew I would never see him in the flesh again. He was that near death and his water was sure to be wasted. Well, that no longer mattered.

Oh, the landscapes I have seen! And the people! The far wanderings of the Fremen and all the rest of it. Even back through the myths to Terra. Oh, the lessons in astronomy and intrigue, the migrations, the disheveled flights, the leg-aching and lung-aching runs through so many nights on all of those cosmic specks where we have defended our transient possession. I tell you we are a marvel and my memories leave no doubt of this.

Sometimes I indulge myself in safaris which no other being may take. I strike inward along the axis of my memories. Like a schoolchild reporting on a vacation trip, I take up my subject. Let it be … female intellectuals! I course backward into the ocean which is my ancestors. I am a great winged fish in the depths. The mouth of my awareness opens and I scoop them up! Sometimes… sometimes I hunt out specific persons recorded in our histories. What a private joy to relive the life of such a one while I mock the academic pretentions which supposedly formed a biography.

You, the first person to encounter my chronicles for at least four thousand years, beware. Do not feel honored by your primacy in reading the revelations of my Ixian storehouse. You will find much pain in it. Other than the few glimpses required to assure me that the Golden Path continued. I never wanted to peer beyond those four millennia. Therefore, I am not sure what the events in my journals may signify to your times. I only know that my journals have suffered oblivion and that the events which I recount have undoubtedly been submitted to historical distortion for eons. I assure you that the ability to view our futures can become a bore. Even to be thought of as a god, as I certainly was, can become ultimately boring. It has occurred to me more than once that holy boredom is good and sufficient reason for the invention of free will.

I tell you this in the hope that it will help you understand why I ad as I do in the full knowledge that great forces accumulate in my Empire with but one wish—the wish to destroy me. You who read these words may know full well what actually happened, but I doubt that you understand it.

Some say I have no conscience. How false they are, even to themselves. I am the only conscience which has ever existed. As wine retains the perfume of its cask, I retain the essence of my most ancient genesis, and that is the seed of conscience. That is what makes me holy. I am God because I am the only one who really knows his heredity!

You must remember that I have at my internal demand every expertise known to our history. This is the fund of energy I —draw upon when I address the mentality of war. If you have not heard the moaning cries of the wounded and the dying, you do not know about war. I have heard those cries in such numbers that they haunt me. I have cried out myself in the aftermath of battle. I have suffered wounds in every epoch—wounds from fist and club and rock, from shell-studded limb and bronze sword, from the mace and the cannon, from arrows and lasguns and the silent smothering of atomic dust, from biological invasions which blacken the tongue and drown the lungs, from the swift gush of flame and the silent working of slow poisons… and more I will not recount! I have seen and felt them all. To those who dare ask why I behave as I do, I say: With my memories, I can do nothing else. I am not a coward and once I was human.

Your Lord knows very well what is in your heart. Your soul suffices this day as a reckoner against you. I need no witnesses. You do not listen to your soul, but listen instead to your anger and your rage.

Odd as it may seem, great struggles such as the one you can see emerging from my journals are not always visible to the participants. Much depends on what people dream in the secrecy of their hearts. I have always been as concerned with the shaping of dreams as with the shaping of actions. Between the lines of my journals is the struggle with humankind’s view of itself—a sweaty contest on a field where motives from our darkest past can well up out of an unconscious reservoir and become events with which we not only must live but contend. It is the hydraheaded monster which always attacks from your blind side. I pray, therefore, that when you have traversed my portion of the Golden Path you no longer will be innocent children dancing to music you cannot hear.

How sad it was that the Shadout of old had become today’s Fish Speaker. And a true crysknife had been used to bind a servant more strongly to her master. He knew that some thought his Fish Speakers were really priestesses

The Duncans always think it odd that I choose women for combat forces, but my Fish Speakers are a temporary army in every sense. While they can be violent and vicious, women are profoundly different from men in their dedication to battle. The cradle of genesis ultimately predisposes them to behavior more protective of life. They have proved to be the best keepers of the Golden Path. I reinforce this in my design for their training. They are set aside for a time from ordinary routines. I give them special sharings which they can look back upon’ with pleasure for the rest of their lives. They come of age in the company of their sisters in preparation for events more profound. What you share in such companionship always prepares you for greater things. The haze of nostalgia covers their days among their sisters, making those days into something different than they were. That’s the way today changes history. All contemporaries do not inhabit the same time. The past is always changing, but few realize it.

I know the evil of my ancestors because I am those people. The balance is delicate in the extreme. I know that few of you who read my words have ever thought about your ancestors this way. It has not occurred to you that your ancestors were survivors and that the survival itself sometimes involved savage decisions, a kind of wanton brutality which civilized humankind works very hard to suppress. What price will you pay for that suppression? Will you accept your own extinction?

What is the most profound difference between us, between you and me? You already know it. It’s these ancestral memories. Mine come at me in the full glare of awareness. Yours work from your blind side. Some call it instinct or fate. The memories apply their leverages to each of us—on what we think and what we do. You think you are immune to such influences? I am Galileo. I stand here and tell you: “Yet it moves.” That which moves can exert its force in ways no mortal power ever before dared stem. I am here to dare this.

The female sense of sharing originated as familial sharing—care of the young, the gathering and preparation of food, sharing joys, love and sorrows. Funeral lamentation originated with women. Religion began as a female monopoly, wrested from them only after its social power became too dominant. Women were the first medical researchers and Practitioners. There has never been any clear balance between the sexes because power goes with certain roles as it certainly goes with knowledge.

Unceasing warfare gives rise to its own social conditions which have been similar in all epochs. People enter a permanent state of alertness to ward off attacks. You seethe absolute rule of the autocrat. All new things become dangerous frontier districts—new planets, new economic areas to exploit, new ideas or new devices, visitors—everything suspect. Feudalism takes firm hold, sometimes disguised as a politbureau or similar structure, but always present. Hereditary succession follows the lines of power. The blood of the powerful dominates. The vice regents of heaven or their equivalent apportion the wealth. And their know they must control inheritance or slowly let the power melt away. Now, do you understand Leto’s Peace?

Over here sand blows; over there sand blows. Over there a rich man waits; over here I wait.

Archivists’ note: Because of intervening events, the discovery of this private record is now little more than a footnote to history, interesting because it contains one of the earliest references to the God Emperor’s secret journals. For those wishing to explore further into this account, reference may be made to Archive Records, subheadings: Chenoeh, Holy Sister Quintinius Violet: Chenoeh Report, The, and Melange Rejection, Medical Aspects of. (Footnote: Sister Quintinius Violet Chenoeh died in the fists third year of her Sisterhood, the cause being ascribed to melange incompatibility during her attempt to achieve the .status of Reverend Mother.) Our ancestor, Assur-nasir-apli, who was known as the cruelest of the cruel, seized the throne by slaying his own father and starting the reign of the sword. His conquests included the Ururnia Lake region. which led him to Commagene and Khabur. His son received tribute from the Shuites, from Tyre, Sidon, Gebel and even from Jehu, son of Omri whose very name struck terror into thousands. The conquests which began with Assur-nasir-apli carried arms into Media and later into Israel, Damascus, Edom. Arpad, Babylon and Umlias. Does anyone remember these names and places now? I have given you enough clues: Try to name the planet.

I am beginning to hate water. The sandtrout skin which impels my metamorphosis has learned the sensitivities of the worm. Moneo and many of my guards know my aversion, Only Moneo suspects the truth, that this marks an important waypoint. I can feel my ending in it, not soon as Moneo measures time, but soon enough as I endure it. Sandtrout swarmed to water in the Dune days, a problem during the early stages of our symbiosis. The enforcement of my will power controlled the urge then, and until we reached a time of balance. Now, I must avoid water because there are no other sandtrout, only the half dormant creatures of my skin. Without sandtrout to bring this world back to desert, Shai-Hulud will not emerge; the sandworm cannot evolve until the land is parched. I am their only hope.

“Another Festival so soon?” the Lord Leto asked. “It has been ten years,” the majordomo said. Do you think by this exchange that the Lord Leto betrays an ignorance of time’s passage?

From that welter of memories which I can tap at will, patterns emerge. They are like another language which I see so clearly The social-alarm signals which put societies into the postures of defense attack are like shouted words to me. As a people. you react against threats to innocence and the peril of the helpless young. Unexplained sounds, visions and smells raise the hackles you have forgotten you possess. When alarmed, you cling to your native language because all the other patterned sounds are strange. You demand acceptable dress because a strange costume is threatening. This is system feedback at its most primitive level. Your cells remember

Safaris through ancestral memories teach me many things. The patterns, ahhh, the patterns Liberal bigots are the ones who trouble me most. I distrust the extremes. Scratch a conservative and you find someone who prefers the past over any future. Scratch a liberal and find a closet aristocrat. It’s true! Liberal governments always develop into aristocracies The bureaucracies betray the true intent of people who form such governments. Right from the first, the little people who formed the governments which promised to equalize the social burdens found themselves suddenly in the hands of bureaucratic aristocracies. Of course, all bureaucracies follow this pattern. but what a hypocrisy to find this even under a communized banner Ahhh, well, if patterns teach me anything it’s that patterns are repeated. My oppressions. by and large, are no worse than any of the others and, at least. I teach a new lesson.

The trance-state of prophecy is like no other visionary experience. It is not a retreat from the raw exposure of the senses (as are many trance-states) but an immersion in a multitude of new movements. Things moue. It is an ultimate pragmatism in the midst of Infinity, a demanding consciousness where you come at last into the unbroken awareness that the universe moves of itself, that it changes, that its rules change. that nothing remains permanent or absolute throughout all such movement, that mechanical explanations for anything can work only within precise confinements and, once the walls are broken down, the old explanations shatter and dissolve, blown away by new movements. The things you see in this trance are sobering, often shattering They demand your utmost effort to remain whole and even so, you emerge from that state profoundly changed.

When I set out to lead humankind along my Golden Path. I promised them a lesson their bones would remember. I know a profound pattern which humans deny with their words even while their actions affirm it. They say they seek security and quiet, the condition they call peace. Even as they speak. they create the seeds of turmoil and violence. If they find their quiet security. they squirm in it. How boring they find it. Look at them now. Look at what they do while I record these words. Hah! I give them enduring eons of enforced tranquility which plods on and on despite their every effort to escape into chaos. Believe me, the memory of Leto’s Peace shall abide with them forever. They will seek their quiet security thereafter only with extreme caution and steadfast preparation.

As each day passes, you become increasingly unreal, more alien and remote from what I find myself to be on that new day. I am the only reality and, as you differ from me, you lose reality. The more curious I become, the less curious are those who worship me. Religion suppresses curiosity. What I do subtracts from the worshipper. Thus it is that eventually I will do nothing, giving it all back to frightened people who will ,find themselves on that day alone and forced to act for themselves.

The problem of leadership is inevitably: Who will play God?

I am both father and mother to my people. I have known the ecstasy of birth and the ecstasy of death and I know the patterns that you must team. Have I not wandered intoxicated through the universe of shapes? Yes! I have seen you outlined in light. That universe which you say you see and feel, that universe is my dream. My energies focus upon it and I am in any realm and every realm. Thus, you are born.

I have isolated the city-experience within me and have examined it closely. The idea of a city fascinates me. The formation of a biological community without a functioning, supportive social community leads to havoc. Whole worlds have become single biological communities without an interrelated social structure and this has always led to ruin. It becomes dramatically instructive under overcrowded conditions. The ghetto is lethal. Psychic stresses of overcrowding create pressures which will erupt. The city is an attempt to manage these forces. The social forms by which cities make the attempt are worth study. Remember that there exists a certain malevolence about the formation of any social order. It is the struggle for existence by an artificial entity. Despotism and slavery hover at the edges. Many injuries occur and, thus, the need for laws. The law develops its own power structure, creating more wounds and new injustices. Such trauma can be healed by cooperation, not by confrontation. The summons to cooperate identifies the healer.

The singular multiplicity of this universe draws my deepest attention. It is a thing of ultimate beauty.

Groups tend to condition their surroundings for group survival. When they deviate from this it may be taken as a sign of group sickness. There are many telltale symptoms. I watch the sharing of food. This is a form of communication, an inescapable sign of mutual aid which also contains a deadly signal of dependency. It is interesting that men are the ones who usually tend the landscape today. They are husband-men. Once, that was the sole province of women.

If you know all of your ancestors, you were a personal witness to the events which created the myths and religions of our past. Recognizing this, you must think of me as a myth-maker.

Let there be no doubt that I am the assemblage of our ancestors, the arena in which they exercise my moments. They are my cells and I am their body. This is the favrashi of which I speak, the soul, the collective unconscious, the source of archetypes, the repository of all trauma and joy. I am the choice of their awakening. My samhadi is their samhadi. Their experiences are mine! Their knowledge distilled is mfr inheritance. Those billions are my one.

“Make no heroes,” my father said.

The prophet is not diverted by illusions of past, present and future. The fixity of language determines such linear distinctions. Prophets hold a key to the lock in a language. The mechanical image remains only an image to them. This is not a mechanical universe. The linear progression of events is imposed by the observer. Cause and effect? That’s not it at all. The prophet utters fateful words. You glimpse a thing “destined to occur.” But the prophetic instant releases something of infinite portent and power. The universe undergoes a ghostly shift. Thus, the wise prophet conceals actuality behind shimmering labels. The uninitiated then believe the prophetic language is ambiguous. The listener distrusts the prophetic messenger. Instinct tells you how the utterance blunts the power of such words. The best prophets lead you up to the curtain and let you peer through for yourself.

The pattern of monarchies and similar systems has a message of value for all political forms. My memories assure me that governments of any kind could profit from this message. Governments can be useful to the governed only so long as inherent tendencies toward tyranny are restrained. Monarchies have some good features beyond their star qualities. They can reduce the size and parasitic nature of the management bureaucracy. They can make speedy decisions when necessary. They fit an ancient human demand for a parental (tribal/feudal) hierarchy where every person knows his place. It is valuable to know your place, even if that place is temporary. It is galling to be held in place against your will. This is why I teach about tyranny in the best possible way by example. Even though you read these words after a passage of eons, my tyranny will not be forgotten. My Golden Path assures this. Knowing my message, I expect you to be exceedingly careful about the powers you delegate to any government.

You know the myth of the Great Spice Hoard? Yes, I know about that story, too. A majordomo brought it to me one day to amuse me. The story says there is a hoard of melange, a gigantic hoard, big as a great mountain. The hoard is concealed in the depths of a distant planet. It is not Arrakis, that planet. It is not Dune. The spice was hidden there long ago, even before the First Empire and the Spacing Guild. The story says Paul Muad’Dib went there and lives yet beside the hoard, kept alive by it, waiting. The majordomo did not understand why the story disturbed me.

Memory has a curious meaning to me, a meaning I have hoped others might share. It continually astonished me how people hide from their ancestral memories, shielding themselves behind a thick barrier of mythos. Ohhh, I do not expect them to seek the terrible immediacy of every living moment which I must experience. I can understand that they might not want to be submerged in a mush of petty ancestral details. You have reason to fear that your living moments might be taken over by others. Yet, the meaning is there within those memories. We carry all of our ancestry forward like a living wave, all of the hopes and joys and griefs, the agonies and the exultations of our past. Nothing within those memories remains completely without meaning or influence, not as long as there is a humankind somewhere. We have that bright Infinity all around us, that Golden Path of forever to which we can continually pledge our puny but inspired allegiance.

The realization of what I am occurs in the timeless awareness which does not stimulate nor delude. I create a field without self or center, a field where even death becomes only analogy. I desire no results. I merely permit this field which has no goals nor desires, no perfections nor even visions of achievements. In that field, omnipresent primal awareness is all. It is the light which pours through the windows of my universe.

One of the most terrible words in any language is Soldier. The synonyms parade through our history: yogahnee, trooper, hussar, kareebo, cossack, deranzeef, legionnaire, sardaukar, fish speaker… I know them all. They stand there in the ranks of my memory to remind me: Always make sure you have the army with you.

Do you know what guerrillas often say? They claim that their rebellions are invulnerable to economic warfare because they have no economy, that they are parasitic on those they would overthrow. The fools merely fail to assess the coin in which they must inevitably pay. The pattern is inexorable in its degenerative failures. You see it repeated in the systems of slavery, of welfare states, of caste-ridden religions, of socializing bureaucracies—in any system which creates and maintains dependencies. Too long a parasite and you cannot exist without a host.

In the cradle of our past, I lay upon my back in a cave so shallow I could penetrate it only by squirming, not by crawling. There, by the dancing light of a resin torch, I drew upon walls and ceiling the creatures of the hunt and the souls of my people. How illuminating it is to peer backward through a perfect circle at that ancient struggle for the visible moment of the soul. All time vibrates to that call: “Here I am!” With a mind informed by artist-giants who came afterward, I peer at handprints and flowing muscles drawn upon the rock with charcoal and vegetable dyes. How much more we are than mere mechanical events! And my anti-civil self demands: “Why is it that they do not want to leave the cave?”

The Duncans sometimes ask if I understand the exotic ideas of our past? And if I understand them, why can’t I explain them? Knowledge, the Duncans believe, resides only in particulars. I try to tell them that all words are plastic. Word images begin to distort in the instant of utterance. Ideas imbedded in a language require that particular language for expression. This is the very essence of the meaning within the word exotic. See how it begins to distort? Translation squirms in the presence of the exotic. The Galach which I speak here imposes itself. It is an outside frame of reference, a particular system. Dangers lurk in all systems. Systems incorporate the unexamined beliefs of their creators. Adopt a system, accept its beliefs, and you help strengthen the resistance to change. Does it serve any purpose for me to tell the Duncans that there are no languages for some things? Ahhh! But the Duncans believe that all languages are mine.

Given enough time for the generations to evolve, the predator produces particular survival adaptations in its prey which, through the circular operation of feedback, produce changes in the predator which again change the prey etcetera, etcetera, etcetera …. Many powerful forces do the same thing. You can count religions among such forces.

It required almost a thousand years before the dust of Dune’s old planet-wide desert left the atmosphere to be bound up in soil and water. The wind called sandblaster has not been seen on Arrakis for some twenty-five hundred years. Twenty billion tons of dust could be carried suspended in the wind of just one of those storms. The sky often had a silvery look to it then. Fremen said: “The desert is a surgeon cutting away the skin to expose what’s underneath.” The planet and the people had layers. You could see them. My Sareer is but a weak echo of what was. I must be the sandblaster today.

What is the most immediate danger to my stewardship? I will tell you. It is a true visionary, a person who has stood in the presence of God with the full knowledge of where he stands. Visionary ecstasy releases energies which are like the energies of sex—uncaring for anything except creation. One act of creation can be much like another. Everything depends upon the vision.

You cannot understand history unless you understand its flowings, its currents and the ways leaders move within such forces. A leader tries to perpetuate the conditions which demand his leadership. Thus, the leader requires the outsider. I caution you to examine my career with care. I am both leader and outsider. Do not make the mistake of assuming that I only created the Church which was the State. That was my function as leader and I had many historical models to use as pattern. For a clue to my role as outsider, look at the arts of my time. The arts are barbaric. The favorite poetry? The Epic. The popular dramatic ideal? Heroism. Dances? Wildly abandoned. From Moneo’s viewpoint, he is correct in describing this as dangerous. It stimulates the imagination. It makes people feel the lack of that which I have taken from them. What did I take from them? The right to participate in history.

You think power may be the most unstable of all human achievements? Then what of the apparent exceptions to this inherent instability? Some families endure. Very powerful religious bureaucracies have been known to endure. Consider the relationship between faith and power. Are they mutually exclusive when each depends upon the other? The Bene Gesserit have been reasonably secure within the loyal walls of faith for thousands of years. But where has their power gone?

Think of it as plastic memory, this force within you which trends you and your fellows toward tribal forms. This plastic memory seeks to return to its ancient shape, the tribal society. It is all around you—the feudatory, the diocese, the corporation, the platoon, the sports club, the dance troupes, the rebel cell, the planning council, the prayer group … each with its master and servants, its host and parasites. And the swarms of alienating devices (including these very words!) tend eventually to be enlisted in the argument for a return to “those better rimes.” I despair of teaching you other ways. You have square thoughts which resist circles.

What am I eliminating? The bourgeois infatuation with peaceful conservation of the past. This is a binding force, a thing which holds humankind into one vulnerable unit in spite of illusionary separations across parsecs of space. If I can find the scattered bits, others can find them. When you are together, you can share a common catastrophe. You can be exterminated together. Thus, I demonstrate the terrible danger of a gliding, passionless mediocrity, a movement without ambitions or aims. I show you that entire civilizations can do this thing. I give you eons of life which slips gently toward death without fuss or stirring, without even asking ‘Why?’ I show you the false happiness and the shadow-catastrophe called Leto, the God Emperor. Now, will you learn the real happiness?

In all of my universe I have seen no law of nature, unchanging and inexorable. This universe presents only changing relationships which are sometimes seen as laws by short-lived awareness. These fleshly sensoria which we call self are ephemera withering in the blaze of infinity, fleetingly aware of temporary conditions which confine our activities and change as our activities change. If you must label the absolute, use it’s proper name: Temporary.

Most discipline is hidden discipline, designed not to liberate but to limit. Do not ask Why? Be cautious with How? Why? leads inexorably to paradox. How? traps you in a universe of cause and effect. Both deny the infinite. 

Explosions are also compressions of time. Observable changes in the natural universe all are explosive to some degree and from some point of view; otherwise you would not notice them. Smooth Continuity of change, if slowed sufficiently, goes without notice by observers whose time/attention span is too short. Thus, I tell you, I have seen changes you would never have marked. 

The existence of no-ships raises the possibility of destroying entire planets without retaliation. A large object, asteroid or equivalent, may be sent against the planet. Or the people can be set against each other by sexual subversion, and then can be armed to destroy themselves. These Honored Matres appear to favor this latter technique. 

Humans live best when each has his place to stand, when each knows where he belongs in the scheme of things and what he may achieve. Destroy the place and you destroy the person.

Has not religion claimed a patent on creation for all of these millennia? 

Some days it's melange; some days it's bitter dirt. 

The trouble with some kinds of warfare (and be certain the Tyrant knew this, because it is implicit in his lesson) is that they destroy all moral decency in susceptible types. Warfare of these kinds will dump the destroyed survivors back into an innocent population that is incapable of even imagining what such returned soldiers might do.

Ten thousand years since Leto II began his metamorphosis from human into the sandworm of Rakis and historians still argue over his motives. Was he driven by the desire for long life? He lived more than ten times the normal span of three hundred SY, but consider the price he paid. Was it the lure ofpower? He is called the Tyrant for good reason but what did power bring him that a human might want? Was he driven to save humankind from itself? We have only his own words about his Golden Path to answer this and I cannot accept the self-serving records of Dar-es-Balat. Might there have been other gratifications, which only his experiences would illuminate? Without better evidence the question is moot. We are reduced to saying only that "He did it!" The physical fact alone is undeniable. 

Technology, in common with many other activities, tends toward avoidance of risks by investors. Uncertainty is ruled out if possible. Capital investment follows this rule, since people generally prefer the predictable. Few recognize how destructive this can be, how it imposes severe limits on variability and thus makes whole populations fatally vulnerable to the shocking ways our universe can throw the dice. 

In my estimation, more misery has been created by reformers than by any other force in human history. Show me someone who says "Something must be done!" and I will show you a head full of vicious intentions that have no other outlet. What we must strive for always! is to find the natural flow and go with it. 

The Tleilaxu secret must be in their sperm. Our tests prove that their sperm does not carry forward in a straight genetic fashion. Gaps occur. Every Tleilaxu we have examined has hidden his inner self from us. They are naturally immune to an Ixian Probe! Secrecy at the deepest levels, that is their ultimate armor and their ultimate weapon.

The outer surface of a balloon is always larger than the center of the damned thing! That's the whole point of the Scattering! 

The failure of CHOAM? Quite simple: They ignore the fact that larger commercial powers wait at the edges of their activities, powers that could swallow them the way a slig swallows garbage. This is the true threat of the Scattering - to them and to us all. 

At the quantum level our universe can be seen as an indeterminate place, predictable in a statistical way only when you employ large enough numbers. Between that universe and a relatively predictable one where the passage of a single planet can be timed to a picosecond, other forces come into play. For the in-between universe where we find our daily lives, that which you believe is a dominant force. Your beliefs order the unfolding of daily events. If enough of us believe, a new thing can be made to exist. Belief structure creates a filter through which chaos is sifted into order.