Fact Behind Fiction

Introduction

Caladan & Ferghana

House Atreides governed Caladan for over 25 generations before moving to Arrakis. Caladan had a stable environment - water rich, secure and generally prosperous. The Atreides built their reputation around honour rather than conquest and were a respected but not dominant house of the Landsraad. Their power-base lay in naval competence and governance - which enabled Duke Leto I to attract loyal retainers like Duncan Idaho, Gurney Halleck and Thufir Hawat. Frank Herbert portrays the duke as a model principled ruler compared to the corruption of the dominant families of the Landsraad.

Babur - founder of The Mughal Empire (more accurately called the Timurid Empire) was a descendant of warlords and warriors from his father’s and his mother’s side. Despite this notorious martial ancestry Babur inherited a small, vulnerable and unstable principality in Central Asia called Ferghana. The untimely death of his father - Umar Sheikh Mirza - placed the young prince in a dangerous position - surrounded by rivals and best by tribal factions.

Caladan and Ferghana were placed at the periphery of the power centre of their worlds. Caladan was one of many planets that made up the Imperium and the Atreides were just one of the noble houses of the Landsraad. Ferghana lay in close proximity to Samarkand and Bukhara where other more powerful descendants of Timur and Genghis held sway. However both homelands would serve as influential training grounds for the scions Paul and Babur. Despite being subordinate to larger and more aggressive powers, Caladan and Ferghana had symbolic weight - Babur with still a Timurid prince, and the Atreides were deemed a large enough threat to warrant a plot. Their prestige allowed them to either punch above their weight, or to be a threat to hegemonic players in their world. The symbolic standing of Paul and Babur absent equal material resources would go on to shape their world view and martial strategy.

Differences between Paul and Babur become evident in their relation to their father. While Paul was groomed from an early age with Leto I acting as a guide and an architect of succession, Babur had no such preparation, nor was Umar Sheikh Mirza the strategic visionary that Leto I was. The contrast between the fathers is reduced by their untimely death that leads Paul and Babur into exile. The involuntary exile becomes a crucible for their leadership skills and martial prowess. They are forced to reinvent themselves away from home and in hostile territory. They become political beings - forming alliances through conquest, marriage and circumstance. Their core group of warriors comprise of hardy men they have fought side by side with - Paul and the Fremen, and Babur with a ragtag but loyal band from Central Asia.

Heirs in Exile

Paul Atreides and Babur

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? - Muad'dib, Family Commentaries by the Princess Irulan

Babur, the visionary founder of the Timurid Empire in Hindustan, had a fair share of early struggle following his father's tragic demise in AD 1494. Then on, Babur embarked on an unyielding pursuit of power amid treacherous political landscapes. - Babur, The Chessboard King by Aabhas Maldahiyar

Paul and Babur begin their ascension in chaos - circumstance, not legitimacy, have interrupted their life as princes, and made them rulers in exile. Their foundations are shaken and their kingdoms are ruled by others and they must rebuild from scratch.

The murder of Paul’s father Duke Leto I is preceded by a superficial elevation for House Atreides - from their home planet of Caladan to the resource rich and contested world of Arrakis (AKA Dune). This political chicanery is brought about by House Harkonnen through the Padishah Emperor (House Corrino), and results not only in the murder of Leto I, but also the dismantling of the Atriedes household and scattering of their courtiers. Paul and his mother Jessica are forced to flee into the desert and live as fugitives among the Fremen. The Fremen are native to Arrakis, and are considered peripheral and primitive by the imperium. At this point of time and place Paul begins his symbolic exile; not only does he become Fremen but emerges as a messianic figure from Fremen prophecy and makes his adopted culture a base of power.

A twelve year old Babur inherits the principality of Ferghana after Umar Sheikh Mirza falls to his death when a dovecote collapses into a ravine below the palace. Babur, writing in his autobiography The Baburnama describes his father’s demise with lyrical imagery. “On the fourth day of Ramadan, my father … was feeding his pigeons when the platform slipped, precipitating him from the top of the rock so that he flew with his pigeons and their house and became a falcon.”

There was nothing lyrical about Babur’s own position as heir which was contested by rival Timurid cousins and aggressive warlords. After a few spirited battles and impressive victories Babur loses Samarkand - the legendary city of his ancestors that he briefly conquers. Babur’s sister is taken hostage - a terrible event that haunts him for years, his father’s kingdom Ferghana is now governed by another princeling and Babur spends years living and fighting as an itinerant claimant - opportunistically offering battle, retreating tactically and navigating the fragmented politics of Central Asia. He relies on personal charisma, military adaptation and forging alliances to survive and stay in the game.

Babur’s eventual capture of Kabul and subsequent conquest of India were not the result of teachings and armies inherited from his father, but the fruit of skills acquired through years of failure, exile and perseverance.

Strategic Calculus

The Conquest of Arrakis & Hindustan

To such an adventurer direction was dictated as much by fate as by forebearers. On his mother's side Babur was a distant descendant of Ghenghiz Khan, and on his father's he was a fifth generation of Timur, he who had in 1398 had sacked the Tughlaqs' Delhi. This latter conquest would furnish Babur with a cherished but highly dubious claim to legitimate sovereignty in northern India. - India: A History by John Keay

The trials that Paul and Babur faced in exile covered long years of their youth, and forged these princelings into hardened warriors. Their warcraft was martial, political, opportunistic, religious and economic, as is examined later. We will jump forward and examine the final confrontations that secured Paul Atreides’ ascendance on Arrakis and Babur’s conquest of India. These battles marked the culmination of long campaigns of adaptation, alliances and patience. Neither victory was inevitable, though they were decisive. Neither had a larger force, but their groundwork, strategic planning (time, terrain & intelligence), and their use of asymmetric conditions made their victories seem like foregone conclusions in hindsight.

Paul’s endgame includes drawing Houses Harkonnen and Corrino to Arrakis where he will have a ‘home’ advantage, and he times the conflict to coincide with brutal sandstorms that plague the entire planet. Paul and his Fremen army use guerilla tactics to attack the spice mining operations, which hits the Imperial economy, cuts off their logistics and affects morale. Houses Harkonnen and Corrino have no choice but to enter the battle and use their superior military might to secure their mines. They also bring in the crack special forces - the Sardaukar - to destroy the threat of the Fremen resistance once and for all.

Despite the superior numbers and better technology, the Harkonnen and Corrino forces are unable to deploy their forces effectively. The sandy terrain and the prevailing sandstorms have grounded their cutting edge air force. At this point Paul brings out his shock military cavalry - giant sandworms. These giant creatures are adapted to the sands of Arrakis over centuries and millennia of evolution, and blinding sandstorms are their playground. The psychological effect (on both sides) cannot be understated - the feared sandworms wreak havoc on Sardaukar discipline, and seeing Paul control the native sandworms only cements his position as a messianic leader in Fremen prophecy, and galvanizes the Fremen fighters.

The subsequent single-combat duel between Paul and Feyd-Rautha Harkonnen (Baron Harkonnen’s chosen heir) is just a formality - symbolic and ritualistic. Of course Paul prevails, and the fight only serves as a public assertion of the supremacy of his claim.

In contrast, Babur’s conquest and his victory at the First Battle of Panipat in 1526 are rooted in the exploitation of structural fragmentation. It is Babur who travels to fight rather than draw in his opponents. He invades and selects a battleground, but his real weapon is hidden and he doesn’t forewarn his adversaries. The Delhi Sultanate is ruled by Ibrahim Lodi, and his administration has become fat and comfortable. The Sultanate’s internal politics aren’t stable, the nobility is restive and their military is unorganized and bloated.

Babur’s army is inferior in numbers but mobile, disciplined and battle-hardened. He uses a novel maneuver formation during battle - adapted from his knowledge of and exposure to Ottoman and Persian warfare - and creates a hybrid approach of entrenched guns and mobile cavalry to disrupt the massive Sultanate forces.

Like Leonidas and his Spartans at the Gate of Thermopylae - the Battlefield of Panipat was chosen for its narrowness which negated the threat of being outflanked. Babur’s fortifications were secured, and his troops were positioned for maneuver; they awaited the Lodi’s massive army that were funneled into the kill zone where artillery technology and disciplined firing broke their momentum. Babur’s cavalry flanked the defending army and routed the confused centre. Babur’s success in this military campaign exposed the timeless truths of warfare - technology and adaptation are force multipliers against a simple numerical advantage. But it was Babur’s political insight and intelligence operations that gave him a precise reading of the Lodi court and its factions, and that enabled him to make the correct local alliances.

An overlooked similarity between Paul and Babur’s art of war is their ability to exploit religious symbology to stir up their forces. Paul galvanizes the Fremen as he swiftly entrenches himself into their culture and adopts their way of life. He falls in love with a Fremen woman and though he never marries Chani, their children become his heirs. His use of Fremen mythology becomes a self fulfilling prophecy and the Fremen respond in kind - because in Paul they see a means to assert themselves and exercise agency over their homeland.

Babur rouses feelings of religious brotherhood by giving up alcohol at a time when he is at an inflection point; he symbolically drains his glass before his army and commits himself and his men as a brotherhood devoted to a higher, religious ideal. He also symbolically commits himself and his heirs to India by naming his recently born son Hindal, in honour of his new kingdom.

The First Battle of Panipat (1526) that established Babur in India.

Matriarchs of Empire

The Influence of Bene Gesserit & Aisan Daulat

Thus spoke St. Alia-of-the-Knife: “The Reverend Mother must combine the seductive wiles of a courtesan 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 wellspring of cunning and resourcefulness.” - Muad'dib, Family Commentaries by the Princess Irulan

The formation of both Paul Atreides and Babur as rulers is deeply intertwined with the presence of powerful women, not only as mothers, but as bearers of cultural, spiritual, and political legacy. These matriarchs function as formative influences during youth, and later evolve into central figures of court life once empire is established. Their influence is not ornamental—it is foundational, ideological, and strategic.

Lady Jessica, mother of Paul Atreides, is a member of the Bene Gesserit Sisterhood, a secretive order whose training in political manipulation, mental discipline, and genetic engineering places them among the most quietly influential institutions in the Imperium. Though she disobeys the Sisterhood’s breeding program by bearing a son instead of a daughter, her loyalty to House Atreides and her foresight shape Paul’s early education. From childhood, Paul is exposed to mental conditioning, awareness techniques, and combat training far beyond that of a typical noble heir. Jessica functions as both a maternal figure and a political operative. She teaches Paul the Bene Gesserit ways not out of sentiment but to prepare him for survival in a world ruled by shadow and manipulation.

Jessica’s role deepens after the fall of House Atreides. In exile, she becomes the Reverend Mother of the Fremen, undergoing the spice agony and gaining access to ancestral memories. This transformation elevates her from mother to matriarch in the political-theological sense—an interpreter of prophecy, an anchor of Fremen religious authority, and a custodian of cultural legitimacy. Her presence allows Paul to be received not merely as a foreign leader, but as a messianic fulfillment of local expectation. She becomes a bridge between worlds, wielding soft power through myth, memory, and mysticism.

For Babur, the defining female figure of his early life is his paternal grandmother, Aisan Daulat Begum. Unlike Jessica, she is not part of a formal institution, but her influence is no less strategic. Aisan Daulat is the widow of Umar Sheikh Mirza’s father and a senior figure in the Timurid household. After Babur’s father dies, she becomes the de facto guardian of the young heir. It is she who organizes Babur’s claim to Ferghana, negotiates with rival factions, and advises him on alliances. Her judgment, political insight, and resilience are repeatedly cited in the Baburnama, not with sentimentality but with respect for her intelligence and capability.

Aisan Daulat remains with Babur through his early setbacks, and when he later establishes himself in Kabul, she is accorded a place of honor in court. Though not involved in daily administration, her role as elder and moral authority reinforces Babur’s own legitimacy, especially in a context where the throne was often contested through lineage claims. Her survival across multiple political transitions allows her to act as a living link to the Timurid past and a symbol of dynastic continuity.

Before the rise of Paul and Babur, matriarchs in both their contexts were marginal in formal governance but significant in the household and dynastic sphere. Their power was not codified but expressed through influence—over heirs, over alliances, over perception. Women like Jessica and Aisan Daulat occupied the backstage of politics, but they shaped the stage itself. After the ascension of both men, these matriarchs were not cast aside. Instead, they were institutionalized into the court structure. Jessica became a religious leader and political strategist; Aisan Daulat became the dowager elder of the Mughal household, respected even by Babur’s successors.

In both narratives, female authority operates in layers—visible and hidden, emotional and strategic. The matriarch is not merely a source of nurture; she is the silent architect of the empire. Their legacies endure not because they ruled in their own name, but because they shaped rulers capable of seizing and holding power on their own.

Consorts & Wives

Chani, Irulan & Maham Begum

“See that princess standing there, so haughty and confident. They say she has pretensions of a literary nature. Let us hope she finds solace in such things; she’ll have little else.” A bitter laugh escaped Jessica. “Think on it, Chani: that princess will have the name, yet she’ll live as less than a concubine—never to know a moment of tenderness from the man to whom she’s bound. While we, Chani, we who carry the name of concubine—history will call us wives.” - Dune by Frank Herbert

For both Paul Atreides and Babur, women beyond the maternal sphere played crucial roles in shaping dynastic succession and securing political legitimacy. These women—concubines, wives, and consorts—were not merely personal companions, but instruments of alliance, continuity, and often compromise. Their positions reflect the realities of rulership, where private affections are subordinate to public necessity, and where the body of a ruler becomes a site for both reproduction and diplomacy.

Paul Atreides’ most intimate relationship is with Chani, a Fremen woman and daughter of Liet-Kynes, the Imperial Planetologist who serves as a covert bridge between the Emperor and the Fremen. Chani becomes Paul’s concubine, bearing him children—including Leto II and Ghanima, the twins who will continue his lineage and, in Leto’s case, transform the Imperium permanently. Her presence grounds Paul in Fremen society. She is not merely a consort but a political ally, a combatant, and later a mother whose children embody both Atreides and Fremen destinies.

However, Paul also accepts a formal marriage to Princess Irulan, daughter of the Padishah Emperor Shaddam Corrino IV. This marriage is purely political. It allows Paul to consolidate power by aligning with the defeated Corrino line, providing a bloodless transition to the throne and avoiding an immediate civil war. Irulan, though noble and educated, is kept at the margins of Paul’s personal life. She bears no children by him and is eventually portrayed as frustrated and sidelined. Yet her marriage secures Paul’s legal claim to imperial power, and her presence in court is part of the stabilizing fiction of legitimacy.

Babur’s marital alliances unfold over time and across regions, each reflecting a political or military phase. Unlike Paul’s single calculated dynastic marriage, Babur’s pattern of marriage is incremental—tied to the step-by-step nature of his expansion. His first wife, Aisha Sultan Begum, was his cousin and the daughter of Sultan Ahmad Mirza, one of the powerful Timurid rulers. This marriage reinforced his claim within the fragmented Timurid sphere, even if the personal relationship was not strong. Aisha bore his first child, but Babur later distanced himself from her.

Subsequent marriages were pragmatic. For instance, his marriage to Zaynab Sultan Begum, daughter of a prominent noble, was a way to solidify alliances during his years of hardship. In Kabul, Babur married again, often choosing women from influential Afghan or Persian families, securing local legitimacy as he rebuilt his base. Maham Begum, though not the first wife, eventually became the most prominent. She bore Humayun, Babur’s successor, and came to be respected as the chief matron of the court. Unlike Jessica or Chani, Maham Begum’s influence is seen less in ideological or battlefield terms and more in courtly continuity and dynastic establishment.

Both Paul and Babur must navigate the complex intersection between affection, reproduction, and politics. Chani and Maham Begum bear the heirs; Irulan and Babur’s early wives consolidate alliances. In both cases, women play dual roles: personal and political, private and ceremonial. Empire is not built by men alone, nor by conquest alone. It is held together in chambers and nurseries as much as on the battlefield. The success of succession—the ultimate test of rulership—rests in large part on the alliances these women embody and the children they raise.

Sisters & the Silent Trials of Kinship

Alia & Khanzada Begum

Though often peripheral in the historical or narrative foreground, the sisters of Paul Atreides and Babur serve as quiet markers of loss, betrayal, and sacrifice—shaping the emotional and psychological terrain through which both men must pass on their way to power. In both cases, the sisters suffer—and their suffering becomes part of the burden of leadership for their brothers.

Paul’s sister, Alia, is not born in the conventional sense but is created in extremity. While still in the womb, she is subjected to the ritual known as the Water of Life during Jessica’s transformation into a Reverend Mother. This exposure grants Alia full consciousness before birth. She emerges as a preternaturally aware child—gifted, dangerous, and eventually tragic. For Paul, Alia is a mirror of what he has become: a product of prophecy, conditioning, and manipulation. She shares in his burden of foresight and inner torment.

As Paul rises to rule, Alia becomes both an asset and a warning—her presence a constant reminder that their family's path, while powerful, is also unstable. Alia’s eventual descent into madness after Paul’s disappearance underscores the fragility of power gained through unnatural means. For Paul, her rise and fall confirm what he already suspects: that empire won through vision and force may not be sustainable without inner restraint.

Babur’s sister, Khanzada Begum, lives through a different kind of ordeal. During Babur’s early struggles to maintain his throne in Central Asia, she is taken hostage by a rival—Shaybani Khan—after Babur loses Samarkand. Her forced marriage to Shaybani is a political humiliation for the Timurid line. For Babur, this is a defining event. He is powerless to protect her, and the experience leaves a lasting impression of the cost of failure—not merely in terms of land and title, but of family. Years later, when Shaybani is killed and Khanzada is returned, Babur treats her with enduring respect and honor. Her survival through captivity, negotiation, and political pressure is not only a personal victory but a symbolic redemption for Babur’s early defeats. Unlike Alia, Khanzada does not play a formal role in governance, but her suffering marks the emotional and moral stakes of Babur’s pursuit of power.

For both men, then, the trials of their sisters represent early tests of helplessness—scenarios in which they could not yet control events or protect kin. These moments reinforce their drive to gain power, not merely as ambition, but as necessity. The personal becomes political, not through abstract ideals, but through the memory of loss. Their sisters stand at the margins of their rise, not as advisers or courtiers, but as early costs—reminders that failure in leadership has human consequences close to home.

The reunification of Babur & his sister Khanzada Begum.

The Sons & the Shadow

Leto II & Humayun as Heirs

The paths of Leto II and Humayun, sons of Paul Atreides and Babur respectively, are marked by inheritance of fragile empires, unresolved legacies, and the weight of visionary fathers. Both come to power not by direct and unbroken succession, but through struggle—political, personal, and philosophical. As heirs, they must reckon with the unfinished agendas of their fathers and shape their own reigns in response to inherited instability.

Leto II Atreides, son of Paul and Chani, is born into a world already shaped by myth and revolution. His father, having seized the throne of the known universe, walks away from power and into the desert after becoming blind, leaving his children as symbolic anchors for a turbulent empire. Leto’s early life is one of constant threat—Paul's enemies see the twins as vulnerabilities. Raised alongside his sister Ghanima and under the protection of their aunt Alia, Leto is both a child and a political asset. But the court around them decays: Alia succumbs to possession by the ancestral memory of Baron Harkonnen, and the Empire begins to fracture.

Leto’s rise to power is not through inheritance, but through transformation. He voluntarily merges with the sandtrout—precursors of the sandworms—beginning a metamorphosis that will make him post-human and near-immortal. This choice is both a sacrifice and a strategy: he assumes the burden of the “Golden Path,” a prescient vision meant to prevent humanity’s stagnation and extinction. His rule as the God-Emperor will span millennia, but it begins as an act of singular resolve—accepting monstrosity in order to secure long-term survival. Leto II does not inherit an empire; he reconstructs it around himself. His struggle is not for the throne, but against the nature of power itself and its relation to time, freedom, and entropy.

In contrast, Humayun, Babur’s eldest surviving son by Maham Begum, inherits a more conventional throne but a far less stable one. When Babur dies in 1530, the Mughal Empire is still young, its hold over Hindustan shallow and its administrative base incomplete. Humayun is not an untested boy—he had led campaigns under his father’s command—but he lacks Babur’s charisma, strategic clarity, and instinct for timing. Almost immediately, Humayun faces internal rivalries and external threats. His brothers, particularly Kamran Mirza, contest his authority, and regional powers like Sher Shah Suri exploit the Mughal weaknesses.

Humayun’s rule is interrupted by a catastrophic defeat at the hands of Sher Shah in 1540, forcing him into exile. He wanders in Persia, where he receives some support from the Safavids, and gradually reconstitutes a force capable of reclaiming his empire. This period in exile mirrors his father’s early trials—displacement, loss, and regrouping. In 1555, he finally re-establishes Mughal authority in Delhi. Yet his reign is cut short by an accident—he dies in 1556 after falling from a staircase, leaving the throne to his teenage son Akbar.

Humayun’s struggle is one of persistence rather than vision. He lacks the foundational innovation of Babur or the prophetic extremity of Leto II. But in his resilience, in his capacity to recover from exile and rebuild, he ensures the continuity of the Mughal project. Where Leto II becomes the empire in his body and myth, Humayun restores it as a political and territorial reality.

Both heirs are shaped by instability, both must face crises that test their legitimacy, and both inherit more than they can fully control. But where Leto II transcends the human condition to impose a long-term order, Humayun remains a human ruler struggling to stabilize a human empire. Their legacies diverge in form—one eternal, one fragile—but both are necessary bridges between the founder’s will and the shape of the world that follows.

The Empire Ascendant

Leto II and Akbar as Architects of Enduring Rule

Through the agency of Babur, first of the Great Mughals, the multilateral history of the Indian subcontinent begins to jell into the monolithic history of India. - India: A History by John Keay

After the trials of succession and the perils of consolidation, the empires founded by Paul Atreides and Babur reach their zenith not under their direct heirs, but under the generation that follows: Leto II Atreides and Jalal-ud-din Akbar. Both rulers transform their inherited realms into enduring political, cultural, and ideological orders—each in response to the instability and chaos of the past. Leto II brings about a total reordering of human destiny through tyranny cloaked in foresight; Akbar constructs a vast, syncretic empire held together by policy, persuasion, and a deep understanding of the Indian subcontinent's diverse realities.

Leto II, by merging with the sandtrout and transforming into a human-sandworm hybrid, becomes more than a ruler—he becomes the Empire incarnate. His physical invulnerability and near-omniscient prescience allow him to suppress all rebellion, predict all political movement, and destroy any threat before it can mature. His reign, known as the God-Emperor’s Rule, spans over 3,500 years. Though marked by totalitarian control, the long peace it imposes—known as the Peace of Leto—lays the foundation for human evolution and dispersal across the universe following his eventual death.

Leto II’s justification for his brutal rule is the “Golden Path”—a prophetic plan to prevent humanity’s extinction by forcing it into evolutionary diversification and independence from centralized power. He eliminates the danger of stagnation, dependence on prescience, and vulnerability to future extinction events by creating pressures that will shatter the old order after his death. His is a strategic tyranny: cold, planned, and deliberate. Culturally and religiously, he becomes divine in the eyes of his subjects. His voice is law; his silence, prophecy. Leto II is the apex of the Atreides mythos—both its protector and its destroyer.

Akbar, in contrast, is no god, but a statesman of extraordinary insight. Ascending the Mughal throne in 1556 at the age of thirteen after the sudden death of Humayun, Akbar inherits a fragile empire surrounded by hostile regional powers and internal divisions. Like Leto II, he acts decisively to consolidate and then expand, but his tools are military prowess, administrative reform, and a policy of inclusive legitimacy. Through a mix of diplomacy and force, he brings Rajput principalities, Afghan nobles, and Deccan sultanates into the imperial fold. His military victories, particularly at Haldighati and in Gujarat, demonstrate both strategic acumen and the capacity for large-scale imperial projection.

But Akbar’s true innovation lies not in conquest but in governance. He reorganizes revenue systems (through the zabt system), establishes a bureaucratic structure with checks and balances, and creates a cadre of loyal nobles (mansabdars) tied to the central state. Most crucially, Akbar initiates policies of religious tolerance and syncretism—abolishing the jizya tax, engaging in dialogue with scholars of all creeds, and ultimately attempting to create a unifying imperial faith (Din-i Ilahi), not as dogma, but as a symbol of inclusive rule.

Culturally, Akbar patronizes art, literature, architecture, and historical scholarship, producing an Indo-Persian court culture that defines the aesthetic of empire in South Asia for centuries. Fatehpur Sikri, his planned capital, symbolizes the convergence of Islamic, Hindu, Jain, and Central Asian architectural traditions under a single political canopy.

Both Leto II and Akbar construct long-lasting imperial legacies that outlive them. Leto II’s rule fragments space and humanity, ensuring survival through forced divergence; Akbar’s rule binds diverse peoples into a coherent administrative and cultural system. One imposes unity through absolute control and divine myth; the other builds unity through compromise, institutional robustness, and persuasion.

In historical terms, Akbar’s empire reaches the peak of Mughal territorial, military, and cultural power, setting the standard for his successors. In narrative terms, Leto II’s empire is both the end and the beginning—the still point before the storm of scattering and renewal that will redefine humanity’s future.

Both are empire-builders of the highest order, but with fundamentally different tools: for Leto II, control and foresight; for Akbar, understanding and synthesis. Yet each shows that true imperial greatness lies not in conquest alone, but in the capacity to reshape human possibility itself.

The Mughal Empire at its zenith (1700)

Bloodlines and Burdens

The Double-Barreled Ancestry of Paul and Babur

And of course, then there is the emperor Babur, who founded the Mughal empire in India. None of this would have happened without Temur. This was not an ordinary man. He was a man of war, yes, but of culture, too. - Tamerlane by Justin Marozzi

The old woman studied Paul in one gestalten flicker: face oval like Jessica’s, but strong bones…hair: the Duke’s black-black but with browline of the maternal grandfather who cannot be named, and that thin, disdainful nose; shape of directly staring green eyes: like the old Duke, the paternal grandfather who is dead. - Dune by Frank Herbert

Both Paul Atreides and Babur inherit composite legacies—double-barreled ancestries that mark them out for greatness even before they have accomplished anything on their own. Their genealogies are powerful, symbolic, and strategic: to their followers, they lend legitimacy; to their enemies, they present a threat. Yet in both cases, ancestry is not destiny—it is an expectation, a weight, and sometimes, a contradiction. For Paul and Babur alike, noble descent provides a frame, not a guarantee. Their real tests lie not in lineage but in what they do when power slips away.

Paul is raised as the Duke’s son, heir to House Atreides. From his earliest years, the values, martial codes, and honor-bound legacy of House Atreides are instilled into him. His father Leto, noble in bearing and respected even by enemies, provides a moral center and a model of just leadership. Paul sees himself as the continuation of this line, meant to uphold and perfect it. But the revelation of his maternal ancestry—that he is also descended from the Harkonnen line through his mother Jessica—unsettles this self-image. Baron Vladimir Harkonnen, cruel, cunning, and morally repugnant, is his grandfather. Paul is thus a product of two opposing houses: Atreides discipline and Harkonnen brutality.

This duality becomes a source of internal tension. Paul's genetic pedigree—engineered by the Bene Gesserit breeding program—was meant to produce a superbeing. Yet his awareness of his darker lineage causes him discomfort, especially when his visions reveal the violence his rule may unleash. The Atreides side gives him ideals; the Harkonnen blood reminds him that his path to power will not be clean. He must reckon with the capacity for ruthlessness within himself. His ancestry does not predict his future, but it shapes the contradictions within it.

Babur, by contrast, is acutely aware of his descent from two towering historical figures: Timur (Tamerlane), the conqueror of Central Asia and Iran, and Genghis Khan, the founder of the Mongol Empire. These lineages give Babur immense prestige—he is a Timurid by paternal line and a Genghisid through his mother. In a time when dynastic legitimacy was often contested, this dual descent made him unassailable in terms of pedigree. However, his early life tells a different story. Despite his illustrious bloodline, Babur spends his youth as a fugitive prince, losing and reclaiming Samarkand, wandering as an exile, and fighting for survival in the mountains and deserts of Central Asia.

The grandeur of his ancestry does not shield him from betrayal, defeat, or despair. What it does offer is aspiration. Babur looks to Timur not just as a forebear but as a model—a ruler who, from the same region, carved out an empire through persistence and strategic brilliance. While his Genghisid descent grants him formal legitimacy in tribal societies, Babur rarely invokes it with the same pride. In his memoirs, Baburnama, it is the Timurid connection he celebrates most often. The Timurids had fostered a court culture of Persian refinement, scholarship, and architecture—elements that Babur seeks to emulate in his own empire in India. His pride lies not in Mongol conquest but in Timurid civilization.

Thus, for both Paul and Babur, ancestry is a foundation and a burden. Paul must reconcile noble ideals with brutal inheritance; Babur must rise from defeat to match the standard set by ancestors whose glory did not prevent his own hardships. Their lineages open doors—but it is through endurance, adaptation, and vision that they walk through them. In the end, their legacy is not simply that they were born into greatness, but that they proved worthy of it—each on their own terms.

Legacy in Letters

Paul, Babur, and the Written Word

In his Babur-nama, a personal memoir-cum-diary of such disarming frankness that it was once reckoned 'amongst the most enthralling and romantic works in the literature of all time', Babur leaps from the page with the zestful energy of a sowar (trooper) bounding into the saddle. Restless to the point of nomadism, he was a born adventurer to whom success was an ultimate certainty and failure but a temporary inconvenience. - India: A History by John Keay

The legacy of both Paul Atreides and Babur extends beyond empire, beyond rule, and into the realm of narrative. Their lives—real and imagined—have been preserved, debated, expanded, and reinterpreted through books. Each stands as a literary figure as much as a political one, and it is through the written word that their influence continues to evolve and resonate with modern readers.

Paul Atreides begins as a character in Dune (1965), Frank Herbert’s seminal science fiction novel. The book introduced not only Paul’s rise from ducal heir to Fremen messiah and emperor, but also the rich ecology, politics, and religion of Arrakis. Herbert’s sequels—Dune Messiah, Children of Dune, God Emperor of Dune, Heretics of Dune, and Chapterhouse: Dune—extend Paul’s legacy across generations. Through these works, readers witness Paul’s self-imposed exile, the rise of his son Leto II, and the consequences of prophetic rule. The Dune series interrogates not only power and revolution but also prescience, ecology, and the dangers of hero-worship.

After Frank Herbert’s death, the series was continued by his son Brian Herbert and co-author Kevin J. Anderson. Their prequels, sequels, and side narratives expanded the Dune universe considerably, drawing from Herbert's notes and exploring events both before and after the main arc. While critical opinion is divided on these later works, they have kept the Dune mythos alive for new generations, leading to renewed public interest—culminating in film adaptations and popular discourse. Paul remains a figure of fascination: a reluctant messiah, a tragic emperor, and a cautionary tale about charismatic leadership and unintended consequences.

Babur, unlike Paul, left behind not a fictional universe but a first-hand account of his own life. The Baburnama, written in Chagatai Turkish and later translated into Persian and many other languages, is widely regarded as one of the greatest autobiographies in Islamic and world literature. Unlike the detached chronicles of many rulers, Babur’s memoir is intimate, candid, and reflective. He writes of love, nature, architecture, failure, and friendship as much as he writes of battles and sieges. His observations on cities, people, poetry, and court life give historians a textured view of early 16th-century Central and South Asia.

Since then, Babur has been the subject of countless biographies—some hagiographic, others critical—as well as fictional retellings that seek to dramatize or reinterpret his early trials and later triumphs. Scholars have studied his life as a lens into the Timurid-Mughal transition, Central Asian geopolitics, and Indo-Persian cultural synthesis. Modern translations of the Baburnama, such as those by Annette Beveridge and Wheeler Thackston, have made the text accessible to contemporary audiences, ensuring that Babur remains a figure of scholarly and literary interest.

Together, Paul and Babur represent two models of legacy: one imagined and extrapolated into the far future, the other lived and recorded in the first person. Yet both command enduring fascination. They offer readers more than stories of conquest—they offer meditations on identity, exile, legitimacy, and leadership. In an age marked by uncertainty, the struggles of a prince among desert rebels or a young ruler in exile still resonate. Readers return to them not only for insight into the past or the future, but to reflect on the nature of power, the cost of ambition, and the human search for meaning through lineage, belief, and transformation.

Their stories endure because they are more than historical or speculative—they are universal.

One of the many editions of the Baburnama.