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- Стр. 913/972
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BEFORE
THE
coming
of
Muad
’
Dib
,
the
Fremen
of
Arrakis
practiced
a
religion
whose
roots
in
the
Maometh
Saari
are
there
for
any
scholar
to
see
.
Many
have
traced
the
extensive
borrowings
from
other
religions
.
The
most
common
example
is
the
Hymn
to
Water
,
a
direct
copy
from
the
Orange
Catholic
Liturgical
Manual
,
calling
for
rain
clouds
which
Arrakis
had
never
seen
.
But
there
are
more
profound
points
of
accord
between
the
Kitab
al
-
Ibar
of
the
Fremen
and
the
teachings
of
Bible
,
Ilm
,
and
Fiqh
.
Any
comparison
of
the
religious
beliefs
dominant
in
the
Imperium
up
to
the
time
of
Muad
’
Dib
must
start
with
the
major
forces
which
shaped
those
beliefs
:
1
.
The
followers
of
the
Fourteen
Sages
,
whose
Book
was
the
Orange
Catholic
Bible
,
and
whose
views
are
expressed
in
the
Commentaries
and
other
literature
produced
by
the
Commission
of
Ecumenical
Translators
.
(
C
.
E
.
T
.
)
;
2
.
The
Bene
Gesserit
,
who
privately
denied
they
were
a
religious
order
,
but
who
operated
behind
an
almost
impenetrable
screen
of
ritual
mysticism
,
and
whose
training
,
whose
symbolism
,
organization
,
and
internal
teaching
methods
were
almost
wholly
religious
;
3
.
The
agnostic
ruling
class
(
including
the
Guild
)
for
whom
religion
was
a
kind
of
puppet
show
to
amuse
the
populace
and
keep
it
docile
,
and
who
believed
essentially
that
all
phenomena
—
even
religious
phenomena
—
could
be
reduced
to
mechanical
explanations
;
4
.
The
so
-
called
Ancient
Teachings
—
including
those
preserved
by
the
Zensunni
Wanderers
from
the
first
,
second
,
and
third
Islamic
movements
;
the
Navachristianity
of
Chusuk
,
the
Buddislamic
Variants
of
the
types
dominant
at
Lankiveil
and
Sikun
,
the
Blend
Books
of
the
Mahayana
Lankavatara
,
the
Zen
Hekiganshu
of
III
Delta
Pavonis
,
the
Tawrah
and
Talmudic
Zabur
surviving
on
Salusa
Secundus
,
the
pervasive
Obeah
Ritual
,
the
Muadh
Quran
with
its
pure
Ilm
and
Fiqh
preserved
among
the
pundi
rice
farmers
of
Caladan
,
the
Hindu
outcroppings
found
all
through
the
universe
in
little
pockets
of
insulated
pyons
,
and
finally
,
the
Butlerian
Jihad
.
There
is
a
fifth
force
which
shaped
religious
belief
,
but
its
effect
is
so
universal
and
profound
that
it
deserves
to
stand
alone
.
This
is
,
of
course
,
space
travel
—
and
in
any
discussion
of
religion
,
it
deserves
to
be
written
thus
:
SPACE
TRAVEL
!
Mankind
’
s
movement
through
deep
space
placed
a
unique
stamp
on
religion
during
the
one
hundred
and
ten
centuries
that
preceded
the
Butlerian
Jihad
.
To
begin
with
,
early
space
travel
,
although
widespread
,
was
largely
unregulated
,
slow
,
and
uncertain
,
and
,
before
the
Guild
monopoly
,
was
accomplished
by
a
hodgepodge
of
methods
.
The
first
space
experiences
,
poorly
communicated
and
subject
to
extreme
distortion
,
were
a
wild
inducement
to
mystical
speculation
.
Immediately
,
space
gave
a
different
flavor
and
sense
to
ideas
of
Creation
.
