Bremen culture encompassed extremes Both group and individual could be important, both active control of events and passive acceptance of destiny were rooted in their heritage To some extent these "inconsistencies" are explained by the curious mixture of Sunni and Zen traditions in the heritage of the Zensunm Wanderers All Fremen themselves traced their migra tions at least as far back as Pontrm, the third planet of bpsilon Alangue There, grown soft, they were raided and half were sent to Salusa Secundus, third planet of Gamma Waipmg, home of House Comno and the cradle of the Sardaukar Its harsh environment produced a population of survivors The other half were sent to relative security on Bela Tegeuse. fifth planet of Kuentsmg All inhabited Ishia within fifty generations of their arrival at Arrakis On Rossak their Reverend Mothers became acquainted with the poison drug that let their direct chain of "ancestral" memory supplement the Wan derers oral legends Circumstantial evidence from the Imperial Records about Rossak implies that the Bene Gessent's Missionana Protective and Panopha Propheticus apparatus was grafted to the Fremen's Zensunm heritage there "The People" dwelt for a time on Harmonthep, ending up on Arrakis, the last stop on the Zensunm hajra, or jour ney of seeking The ergs and spice and drought of their last "home" closely resem bled the Nilotic lands of "camels" and spices where their distant ancestors first rebelled The Fremen's Zensunm heritage became mingled with other deep-strata convictions dunng their long quest Their interest in messianic psychology, for instance, was augmented by the Missionana Protectiva's long-range planning "Hearthside supersititions' were accumulated in non-desert surroundings The addictive spice-water ecology entered ZENSUNNI CULTURE 509 ZENSUNNI CULTURE the Fremen society on Arrakis So it is not easy to be certain what parts of their theolo gy (dm) ntiml and behavioral assumptions were as ancient as their Tenan ongins A single deity who does not interfere in day to day events but does determine the overall pattern of temporal affairs dominated their theology, that god was merciful and compas sionate rather than vengeful The prohibition against tombs for Fremen implies that a spiritual rather than bodily afterlife was large m their anticipations yet Leto It's satisfacto ry description of the Paradise to Come implies that physical senses would be rekindled after death As might be expected, water was at the core of the dreams of paradise, Pardot Kynes plans for the water-bringing ecofogi cal change certainly harmonised with the Fremen' <; ultimate hopes On their way to Paradise, the Fremen expected that there would be a grand devastation, a Ragnarok or Krahzec, the Typhoon Wind at the end of the substantial world Zensunni beliefs parallel the sweep of cultural patterns we can trace m die Orange Catholic Bible The general model calls