Oa the contrary, they rejoiced in the "purity" of their language. A Sayyadina on Rossak, one known to 'tradition only as "Yarbuz," was jdriven by hunger to fill her stomach with an indigenous plant. The massive dose of poison which she ingested unlocked within her the memories of all die Sayyadfflas in her ancestry. This was not only an event of the first importance to the religion of the Zensunni, but also an epochal event for the language they spoke. Successive Reverend Mothers^ repeating the experience, found exactly how far their language had strayed from its ancestral form, and began to educate the people to return it to the sounds of the language of Paradise. The pious were horrified at the news from the Sayyadina; even though some of them may have initially resisted {earning what was then essentially a foreign tongue, they dared aot reject this unexpected gift of sacred knowledge: man yuta~shi wa-yaba-h yatlub wa-lis yuta-h (who is given and refuses will seek and not be given). Over the next several generations, the Zensunni on Rossak, under the guidance of their Sayyadina, rolled back 16,000 years of language change. Like an academy of language, tile Sayyadina ruled on the meanings and sounds of words-/zofcri AH, "ft is lawful," or ftarom hu, "it is forbidden," Of course, the language they made native once again was not the exact form which Terran Arabic had possessed as a literary medium, but the demotic, th& speech of the people. But return die language to this source they did, and although the task was a long one, kull mansuj manfitd (all weaving has an end). When they were reunited with their sisters and brothers from Ishia, they taught them this new-old sacred language The nefij, the exile, was over and umma tamut wa-umma tanbut (one nation dies and another is born) on Arrakis FREMEN ON ARRAKIS The language of the Zensunni, now properly called "Fre-men," had resources equal to the task of finding a home on this new planet, whose Fremen name probably derives from araq (sweat). To take the most noticeable example, the life of the Fremen oflen depended on awareness of desert and weather conditions, and a recognition of the types of terrain traversed. "Sand'' was not enough to describe the substance that winds could use to strip the flesh from the bone in one form, or that a sandworm could use to locate its prey in another form. Various kinds needed to be distinguished and hence needed to be named Within a few decades, instead of one name, Fremen had provided themselves with many for this most important fact of their ambience alazor- old, oxidized sand, yellow to reddish-brown in color; almirez- new sand, usually the gray color of mortar; atambal: impacted sand whose surface amplifies and transmits any sound blow with a distinct drumming sound; found on the windward face of dunes; bidriyah. coarse silica gnt, el-sayal; a rain of sand, dust earned to medium altitudes, frequently bnnging moisture in its fall; galbana: pea-sand, treacherous under foot, requiring slow and deliberate movement; garrufo: pebble sand, reliable footing; idras: 'sand-teeth,' the most dangerous sand when wind-driven; kaymutt' sand so finely ground as to be a powder, the most irritating to traverse, since it was almost impossible to keep it entirely out of the stilhuit; malar: a ram of sand from high altitudes Speakers of Fremen showed their own adaptability and that of their language with proverbs too A sa>ing on Pontrin warned against haste with the words ida rayt al-tin abshir b-al-tin (when you see the fig season, then you can announce the muddy season).