what does candide do to the jesuit baron of thunder-ten-tronckh

Candide
Voltaire

THE STORY, continued

CHAPTER 14

Candide is persuaded by his servant, Cacambo, to go out Cunegonde and head for Paraguay. At that place, instead of making war on the Jesuits, they will make state of war for them. When they get in at the Jesuit encampment, they are seized. The commander consents to meet them when he learns that Candide is a German language. The commander turns out to be the young baron of Thunder-ten-tronckh. After embracing him, Candide tells him that his sis, Cunegonde, is live and in Buenos Aires.

Cacambo makes his outset appearance in Affiliate xiv, although he is said to have been with Candide since Cadiz. This retainer is to play an of import part in Candide's South American adventures. In this first stage of the journey, he acts as an adviser and a guide. In later chapters, he will assume other roles in his relationship with Candide.

Cacambo is similar in many ways to the old woman. Both are realistic and worldly-wise. Both are able to find a style out of a sticky situation. Cacambo immediately sees the course they must accept. They must fight for the Jesuits instead of against them.

Such quick alter of sides is consequent with Cacambo'southward master characteristics in this chapter, his adaptability and resourcefulness. He is a jack-of-all-trades. He has been a monk, a sailor, a merchant, and many other things as well. He has no qualms about which side he will fight on in the Jesuit war. Information technology is Cacambo, not Candide, who figures out the mode to go the commander to receive them. His adjustability and resourcefulness volition oft come up in handy on his travels with Candide.

Although Candide does not have Cacambo's problem-solving ability, he is non the elementary soul he was in earlier chapters. Already, in Chapter 13, Candide was beginning to show signs of independent judgment. He says that he could raise some objections to Pangloss's philosophy if only Pangloss were alive to hear them. The ancestry of his disenchantment with Pangloss'due south views can too be seen here in Chapter fourteen. When the commander asks him where he hails from, Candide replies, "From the nasty province of Westphalia." This is quite a contrast with his idealized view of his homeland in earlier chapters. The South American chapters are very important if you lot are to understand the evolution of the grapheme of Candide. Watch carefully for other signs of his changing mental attitude and beliefs in these chapters.

In Chapter 14, Voltaire continues jabbing away at religion, his main target in this affiliate beingness the Jesuits. The Jesuits are portrayed every bit exploiters of the Paraguayan people. The wealth of the Jesuits and the poverty of the Indians are symbolically depicted in the contrast betwixt the Jesuit commander, with his ornate, leafy retreat, where he and Candide dine sumptuously, and the Indians, who are depicted eating corn on the naked ground. The Jesuits' policy is summed upward past Cacambo, who says that the Jesuits accept everything and the people have nil.

The hypocrisy of the Jesuits is seen in the contrast between their behavior in Europe and their behavior in America. In Europe, they anoint the very kings against whom they make war in America. The irony of priests who make state of war is developed more fully in Chapter 15.

NOTE: THE JESUITS
The religious guild of the Society of Jesus, the official name of the Jesuits, was founded in Spain in the 16th century. Considering itself an army against the newly established Protestant Reformation in Europe, its political and religious activism led to its rapid growth and swell influence. The Jesuits were famous as scholars and teachers, and their schools were the preparation ground for many influential politicians and writers. (Voltaire himself was educated by the Jesuits.) Every bit defended foreign missionaries they followed the Spanish into South America to catechumen the Indians, and to share in the newfound wealth of the New World.

The Jesuits were also famous as religious philosophers and sophisticated thinkers. As confessors to kings, many of them had privileged and powerful positions in society. They were also figures of theological controversy. They were sometimes considered as well liberal, too accommodating to modern thought. Considering of both their power and their views, in the 18th century, the Jesuits were expelled from various Catholic countries, including France in 1765, only six years later on the publication of Candide.

Affiliate 14 ends with the ecstatic reunion of Candide and the young baron. Remember their warm embraces and tears when y'all read about the outcome of this reunion in Affiliate xv.

Chapter 15

Subsequently the slaughter at the castle of Thunder-x-tronckh, the young baron was presumed dead, but he had only fainted. He was revived past a sprinkling of holy h2o as he was beingness carried off for burial. The Jesuit priest who revived him took a fancy to him and made him a novice. Somewhen, the immature baron was sent to Paraguay, where he rose in rank. When the immature baron finishes his story, Candide tells him that he would like to marry Cunegonde. The businesswoman is furious and slaps Candide with his sword. Candide then stabs the baron. On the advice of Cacambo, Candide puts on the Jesuit'southward robe and the two ride out of the camp.

The businesswoman's description of his life with the Jesuits continues the satire of the previous chapter. Throughout his narrative, the dual nature of the Jesuits' role is stressed. Every bit both missionaries and soldiers of Christ, they are in Paraguay both as priests and conquerors. Their power has led them into competition for command with Spain. The baron arrived as a subdeacon (a depression position) and a lieutenant. He is now a full priest and a colonel. The Spanish troops will be defeated on the battleground and excommunicated in the bargain. The apparent contradiction betwixt war and organized religion recalls the picture of the young baron in Chapter 14, standing with his cassock (priest's gown) drawn up to reveal his sword.

Notation: The immature businesswoman is ofttimes associated with homosexuality. In Chapter 3, Pangloss says that the baron was subjected to the aforementioned handling as his sister Cunegonde- that is, raped. Hither, Father Croust (a personal real-life enemy of Voltaire) takes a liking to the baron considering he is a pretty boy. Except as a mode to insult Begetter Croust, there seems to be no particular motive for attributing this behavior to the baron personally, unless Voltaire wanted to comment on the masculine image of the military profession in general. Remember that earlier he represented the Prussians as Bulgars in gild to advise homosexuality.

The blithesome reunion takes an ironic twist when Candide says that he wants to marry Cunegonde. No longer is Candide the welcome brother. He is at present an upstart, trying to ascension to a higher place his station in life. Candide first tries to reason with the baron, merely when the baron hits him he strikes back.

Cacambo's quick wit saves the situation. Candide, the idealistic hero, can recollect of no solution but to die fighting. Cacambo, the practical realist, finds a quick solution in the wearing apparel change. The consequences of wearing a disguise volition be seen in the adjacent chapter.

CHAPTER sixteen

Candide and Cacambo escape safely from the Jesuits. They stop to remainder and at nightfall they hear the sound of women'southward voices. Two girls run by, chased by two monkeys. Thinking to save the girls, Candide kills the monkeys. But the girls cry and moan over the dead animals. Cacambo informs Candide that the monkeys were probably the girls' lovers, and that the two of them are headed for trouble of some sort equally a result of Candide'south human action. Sure enough, they awaken to find themselves tied up, prisoners of the Biglug Indians (called Oreillons, or "big ears" in the original and other translations). The Biglugs are ready to brand dinner of Candide and Cacambo. Fortunately, however, Cacambo finds a way to salvage the situation once again. He realizes that the Biglugs want to eat them because the Indians think the two strangers are Jesuits. When he proves to the Indians that he and Candide are not Jesuits merely have really killed a Jesuit, they are gear up gratis.

NOTE: THE "NOBLE Brutal."
The country of the Biglugs is Voltaire'due south satirical portrayal of the idea of the "noble roughshod." Primitive society, especially in the New World, had frequently been idealized by Europeans in the 17th and 18th centuries. It was seen as purer, simpler, and free of the moral corruption and hypocrisy of the modern world.

Candide's portrayal of the Biglugs is inappreciably idealized. Voltaire's primitive guild is cannibalistic and bestial. However, the Biglugs brand a quick conversion to western-style reasoning when Cacambo convinces them to turn down cannibalism by appealing to the sophisticated rules and community of international law.

In the Biglugs' also-set acceptance of Cacambo's elaborate reasoning, what may Voltaire be suggesting about the innate departure between archaic and modern societies? Is in that location any, according to Voltaire?

The episode of the Biglugs continues the satirical portrait of the Jesuits. Being dressed equally a Jesuit was a major crusade of Candide'due south trouble. The killing of the 2 monkeys was forgotten once the Biglugs learned that Candide had killed a Jesuit.

Candide's attitudes and spirits fluctuate in this chapter. The fluctuation is typified by his reaction to the state of nature. When he is about to be eaten, he questions Pangloss'south teaching about human in the state of nature. But after Cacambo gets him off the hook, he comes to believe that "uncorrupted nature is good." Candide speaks in platonic terms, but his reactions are governed past events, not past ideals. This fluctuation of Candide'south mental attitude toward optimism continues until the determination.

Chapter 17

After being freed by the Biglugs, Candide and Cacambo decide to caput for Cayenne and the coast. The route is long and full of dangers. When they finally run out of food and are at the end of their rope, they set themselves afloat in a canoe. They float gently downriver until the electric current changes and drives them along at a terrible speed. The canoe crashes, and the 2 of them make their mode to a cute valley.

Upon entering the village, they see children playing with what appears to exist golden and precious jewels. The children throw the stones away. When Candide attempts to return the stones, he is laughed at. Later, he tries to pay for a magnificent dinner with the stones. He is told that they are but pebbles and that the meal, though unworthy of them, is free.

Chapter 17 brings Candide and Cacambo to what some readers identify as the turning signal of the story, the visit to the land of Eldorado. Certainly, later this visit, Candide volition frequently compare the rest of the world with Eldorado. Whether you see this equally the turning point in Candide'south rejection of optimism depends on your interpretation of Candide'south character before and later on this episode. See whether you can observe a change in Candide'due south mental attitude and actions after Eldorado. Yous tin can also defend the point of view that Candide'southward development is more gradual. But y'all will demand to find evidence of increasing realism, even pessimism and decreasing belief in optimist ideals, in the capacity leading up to Eldorado.

In Chapter 17, you are introduced to a few aspects of Eldorado: its wealth, its dazzler, the kindness of its citizens. The details of this platonic world are presented in Chapter 18.

NOTE: The myth of Eldorado, or gold country, was not a creation of Voltaire. Since the 16th century, stories had been told by explorers and conquerors of a land of fabulous wealth in diverse locations in South America. It was more often than not believed that such a place did, in fact, exist and many unsuccessful expeditions were launched to find its wealth. The actual silver and gold already found in the New Earth, and especially in Mexico, gave credence to these stories. Eventually, Eldorado came to mean whatever imaginary identify where easy riches could be found.

What is created in this chapter is the sense of Eldorado as "another world" that is truly distinct from the world Candide has experienced. He and Cacambo reach Eldorado merely when they abandon themselves to fate. Voltaire repeatedly emphasizes that the worldly-wise Cacambo is astounded past what he sees in Eldorado. Why? Considering as too much of a carper, always expecting evil, he is incapable of accepting a world where evil seems absent-minded? Or is Voltaire telling you, through the realistic voice of Cacambo, that Eldorado is indeed an impossible platonic for human beings? Decide for yourself every bit you lot read Chapter 18 whether yous think Voltaire is making a case for the ideal society or thinks it out of pace with human being nature.

CHAPTER xviii

Candide and Cacambo meet with 1 of the elders of the country. They question him about the customs and history of Eldorado. They then travel to the capital letter, where they run across the rex and are entertained royally for a month. The two travelers and so decide to go out Eldorado and find Cunegonde. They programme to return to Europe to live a life of luxury. The king of Eldorado does not empathise their want to leave, but he has his scientists invent a machine that lifts them over the mountains. Accompanied by a hundred red sheep laden with aureate, precious jewels, and provisions, Cacambo and Candide caput again for Cayenne.

The Eldorado episode is a pause in the narrative rhythm of Candide. Very little happens here, but these two chapters contribute greatly to your agreement of the story. Throughout Candide, Voltaire criticizes the faults and weaknesses of European order. In Eldorado, he gives u.s.a. a glimpse of his idea of a better world.

What are the primary characteristics of Eldorado? It is a beautiful state, both naturally beautiful and fabricated even more than so by human. It is a land of nifty wealth; its citizens have all they demand and, past European standards, much more. Because its people value their "pebbles and mud" only equally materials and not equally sources of ability, information technology is a contented, peaceful land. It is a religious land, whose but religious ritual is thanking God. It is a land that prizes science and in which the useful and the beautiful are united.

NOTE: DEISM.
The religion attributed to Eldorado is actually a type of Deism, a religious philosophy that had originated in England in the 17th century, and was taken over in varying degrees by the French philosophes, including Voltaire. According to some Deists, the world had been created past a God who then ceased to intervene actively in its diplomacy. Created co-ordinate to rational principles, this earth could exist understood by all men through the natural physical laws that governed its functioning. Thus, the Eldoradans have no demand for ritual through which to enquire God for favors or protection. Nor is there any reason to fight with others over whose version of God'due south laws is correct.

Eldorado is mayhap even more than noteworthy for what it does not accept than for what it has. It has no law courts, no prisons, no priests. It is a lodge that needs no mediators, either betwixt God and man or between individual men. The Eldoradans are contented people who have vowed never to get out their homeland. Their history has taught them that those who left Eldorado (the Incas) in order to conquer others were themselves destroyed.

This lesson, even so, is lost on Candide and Cacambo. They decide to leave Eldorado because they believe they can live better outside. Candide says that the two tin alive like kings in Europe, while in Eldorado they are no different from anyone else. The normally wise Cacambo agrees with him.

What is your idea of the platonic country? Would you choose to live in Eldorado or would you, like Candide, look for a better life elsewhere? Is there anything you think wrong with Eldorado as it'due south presented by Voltaire?

The meaning of their conclusion to leave can be seen in different ways. Their departure can exist considered a realistic assessment of human nature. The want to be better is more natural to men than the desire to exist equal, even if the equality exists in pleasant circumstances.

Their departure tin can also be seen as a rejection by Voltaire of the very idea of "utopia," or a "perfect" country. Is Voltaire saying that utopias are worthwhile to think most, merely impossible to achieve? Is he saying that maybe utopias are even undesirable? Isn't information technology human to want to be improve than your neighbor? Isn't it as well human to have faults and conflicts? In deciding whether you think Voltaire ultimately rejects the achievability of his ideal state, go on in mind the moving-picture show he has painted then far of people and society. Y'all may not be able, though, to resolve the question completely until the decision of Candide, when the travelers fix their own "platonic" land.

Another aspect of the Eldorado affiliate that points to the conclusion of Candide is the message of the old human's story about his ancestors. The wisest men were those who chose to stay rather than to seek greater wealth and power in the outside earth. The old man'due south message complements the king's view that people ought to stay where they are relatively comfy and happy. The implication of both the rex'southward and the old man's message is to find happiness where y'all are. The inhabitants of Eldorado are non aware of the uniqueness of their situation. They do not know that they are the richest people in the world. Their wisdom lies in recognizing that they are happy and comfortable. They do not need to measure their happiness against someone else's misery. Compare the advice of the former man with that of the other adept old man in Chapter 30.

These chapters on Eldorado are quite of import in understanding the overall intent of Candide. They accentuate Voltaire's satirical moving-picture show of European means by means of contrast. Eldorado is the perfect foil for Europe.

CHAPTER 19

Afterward traveling for a hundred days, Candide and Cacambo make it in the city of Surinam on the northern coast of South America. They now have only two of the red sheep, the other ones having died on the hard journeying.

Outside the city of Surinam, they meet a black human, who is missing both a hand and a leg. The black human being is a slave in a saccharide factory. His manus had been cut off when he caught his finger in the manufacturing plant. His leg was cut off because he tried to run away. Candide is horrified by the slave's story and concludes that in the face of such testify Pangloss'south optimism must be abased.

When they enter Surinam, Candide tries to convince a ship's captain to take him to Cunegonde in Buenos Aires. The captain refuses, because the woman Candide is looking for is the favorite of the governor of Buenos Aires. Candide is shocked to hear that his beloved is the governor's mistress. He decides to transport Cacambo to pay off the governor and bring Cunegonde to him in Venice. He'll travel directly to Venice and wait for them there.

Candide books passage on a ship bound for Venice. The ship'due south captain, Mr. (or Mynheer) Vanderdendur, who is too the possessor of the notorious carbohydrate manufacturing plant, deceives Candide. Vanderdendur makes off with the concluding two sheep and leaves Candide in Surinam. In deep despair, Candide then books passage on another ship. He takes with him as a traveling companion the scholar Martin.

Candide's last days in America are filled with catastrophe. His fortunes seemed to have reached a high betoken as he left Eldorado, a wealthy homo on his way to find Cunegonde. Just in this chapter, events take a dramatic turn for the worse. He loses his sheep; he finds out that Cunegonde is the governor's mistress; he is swindled by both Vanderdendur and the Dutch magistrate.

The episode in Surinam is particularly important in understanding the development of Candide's graphic symbol. When Candide left Eldorado, he was wealthy and anticipating his reunion with Cunegonde. When he reaches Surinam, although he has only 2 sheep left, he is still a very wealthy man, and he does not yet know that Cunegonde is the governor's mistress. But after he meets the black slave, he voices his strongest denunciation of optimism and then far. He tells Cacambo that optimism is a "mania," which asserts that everything is fine when everything is quite the opposite.

Why does Candide react and so strongly at this particular juncture, when his own fortunes, though somewhat diminished, are still generally positive? Information technology may be because slavery is such an unspeakable abomination that no justification is possible. Or it may be because so many bad things have happened to Candide, and he has seen so much evil, that his run across with the black man is the concluding straw. But something has changed in Candide. He is no longer merely questioning optimism but actively denouncing information technology.

Note: At that place is some indication that Voltaire added the see with the slave after finishing the original manuscript. The addition was the result of further reading he had done on slavery. It may lend support to the idea that what inspires the strong denunciation of optimism here is the horror of slavery.

Candide hits an emotional low point in this chapter. To sympathize what changes have taken place in his graphic symbol, compare Candide now with the way he appeared at another low point, after the auto-da-fe in Chapter 5. In both instances, Candide's reaction to optimism is based more than on what has happened to other people than on what has happened to him. But notice the difference in the class his reaction takes. In Affiliate 6, he is puzzled, doubting. In Affiliate xix, he denounces optimism and defines information technology for himself. Instead of asking questions, he is answering Cacambo's question. Subsequently the auto-da-fe, Candide's story takes a brief turn for the meliorate when he finds Cunegonde once more and she becomes more hopeful. In Surinam, things but become worse and worse. Fifty-fifty relatively smaller annoyances, like the magistrate's coldness, make him despair.

What practice you think has acquired this change in Candide? Can you trace the steps that brought him to this betoken? What is in that location in Eldorado that could have made it a turning point for Candide?

In Affiliate nineteen, two new characters enter the story, Martin the scholar and the Dutch merchant Vanderdendur. Vanderdendur, the slave holder and swindler of Candide, is a complete scoundrel. He is the verbal opposite of some other Dutch merchant in the story, the honest Anabaptist Jacques. Vanderdendur meets his end in Chapter twenty, when at sea he is drowned in a shipwreck similar Jacques. But whereas Jacques died trying to save another man, Vanderdendur is killed trying to rob another ship.

The scholar Martin is the 3rd of Candide's companion advisers. Candide chooses Martin to accompany him in a contest he'due south property to observe the most miserable homo in Surinam. This scene is reminiscent of the one-time woman's challenge to Cunegonde, in Chapters 12 and 13, to have each of their young man passengers tell his story. The results of Candide'south contest confirm the quondam woman'southward opinion about the universality of human misery. Ironically, Candide chooses his companion not considering he is the most miserable- well-nigh all are as miserable- only because he promises to exist the well-nigh amusing.

NOTE: Martin is persecuted for existence thought a Socinian, a follower of the beliefs of a small-scale Unitarian Protestant sect that denied the divinity of Christ, the Trinity, and other basic tenets of orthodox Christianity. Although the Socinians had found refuge in Poland in the 16th century, they were eventually disbanded and destroyed as a practicing sect. Socinian writings, nevertheless, continued to have influence among the non-orthodox, and were well thought of by the French philosophes because of their relatively rational approach to religion. Martin, like the Anabaptist Jacques and the victims of the Inquisition in Lisbon, is still another instance of the intolerance and religious hatred that Voltaire fought confronting.

CHAPTER 20

Martin and Candide hash out philosophy every bit they cross the ocean. Candide is wavering again toward Pangloss's philosophy, especially when he thinks of seeing Cunegonde again. Martin claims to exist a Manichean who believes that the globe, with the exception of Eldorado, is dominated by evil.

NOTE: MANICHEANISM.
Manicheanism, which flourished from the 3rd to the 7th century, was originally a Persian philosophy, but spread West to become 1 of the earliest and about important heresies of the early Christian Church. Its founder Mani preached that the world was a battlefield for the 2 equally strong but opposing forces of adept and evil. Thus, life was a constant struggle between the two, in which the ideal state was ane of residuum, not the triumph of one over the other. This view runs counter to traditional, Christian belief in a universe created and directed by goodness, where evil is but an abnormality, and where the goal is the triumph of goodness, non a standoff. For Martin, the forces of evil seem to accept gotten the upper hand.

While Martin and Candide are arguing in effect whether this is the best or worst of all possible worlds, they witness a sea battle between two ships, 1 of them belonging to the Dutch pirate Vanderdendur. When his ship sinks a red sheep floats over to the ship on which Candide and Martin are sailing. Candide takes this as an omen that he may meet Cunegonde again. Candide's black mood decreases and and then does his opposition to optimism. His hope of seeing Cunegonde once more, the omen of the sheep, even a proficient meal, contribute to his reviving optimism. Voltaire shows in this affiliate that Candide's attitude is becoming influenced past circumstances rather than philosophy, and also by the strength of his promise of finding his love Cunegonde.

Martin's pessimistic view of human behavior is outlined in this chapter. His observations of cruelty and man woes, and his own painful experiences, have led him to believe in a world where evil has the upper hand. Although he is, in a sense, an anti-Pangloss, Voltaire does non make Martin's views announced as ridiculous as those of Pangloss. This may imply that Voltaire prefers reasonable pessimism or, at least skepticism, to excessive optimism. Since the basis of pessimism lies in its view of human being nature every bit basically evil or vulnerable to evil, is there whatever show in Candide that Voltaire holds this view and that Martin is actually speaking for him? How would you narrate Voltaire's view of human nature based on this book?

Martin'south observations oft seem just. He points out the fallacy in Candide'due south thinking when Candide applauds Vanderdendur'south "penalisation." Martin reminds Candide that many other people who had nix to exercise with the captain's dishonesty died with Vanderdendur. Martin is a realist, and, unlike Pangloss, he does not seem to misconstrue reality to fit his philosophy. Martin's character and its effect on Candide should be watched closely in the remaining chapters of the novel.

CHAPTER 21

Martin and Candide continue to talk as they near France. Martin tells him most France, especially well-nigh Paris and his own negative experiences in that location. Candide says that he has no desire to go to France and invites Martin to accompany him to Venice. Martin accepts. Every bit they are nevertheless discussing homo nature, the ship arrives in Bordeaux, France.

Martin'south philosophy and grapheme are developed farther in this affiliate. Martin, particularly in his jaundiced view of life and human nature, has been seen by some readers as a spokesman for Voltaire. But Voltaire has many spokesmen in Candide and his whole view of the world is not likely to be found in any single graphic symbol. He reveals aspects of this view to you through different characters.

Martin is in some ways like to Candide's previous companion, Cacambo. Like Cacambo, Martin is not shocked past human beliefs. He finds it quite plausible, as did Cacambo, that girls should take monkeys equally lovers. What other similarities tin can yous detect between Cacambo and Martin? What differences are there? Why did Voltaire replace Cacambo with Martin?

Chapter 21 is some other bridge chapter, returning Candide to the Old World. Voltaire's satire of Parisian and French ways is introduced.

Chapter 22

Candide donates his sheep to the University of Science in Bordeaux. Intrigued by the constant talk of Paris, he decides to go there before proceeding to Venice. When he and Martin arrive in Paris, he falls ill. He is waited on by various people, who promise to make a profit from his wealth- doctors, new-found friends, two pious ladies. When Candide finally recovers, an abbe from Perigord, a province in southwestern French republic, takes him under his fly. (In 18th-century French republic, an abbe was non necessarily an ordained cleric. Frequently he was a man who had studied theology and, therefore, could receive the honorary title of abbe. Candide and the abbe go to the theater, where Candide is moved past the performance of a tragedy. The other spectators are busy criticizing and discussing literature. The abbe and he then go to a fancy habitation in the fashionable Faubourg Saint-Honore neighborhood. Candide loses a nifty bargain of money gambling at cards. Over dinner, the literary discussion begun at the theater continues, every bit practise Candide'due south perennial philosophical questions. After dinner, Candide is seduced by his hostess.

After talking to the abbe about Cunegonde, Candide receives a letter of the alphabet from her; she tells him that she is in Paris, ill and penniless. Candide rushes to her, taking along gold and diamonds. Their reunion is interrupted by the police force, who have been looking for the suspicious foreigners, Candide and Martin. Since Candide has non been allowed either to meet Cunegonde or to hear her vocalism, Martin realizes that the daughter isn't Cunegonde. The whole matter is a setup and everyone can be paid off. Candide and Martin leave for the port of Dieppe, where the brother of the constabulary officer will accommodate their deviation from France.

Candide's stay in France, though brief, is treated in detail by Voltaire. Nearly of the chapter is devoted to a satire of the over-sophisticated order of Paris every bit witnessed past the simple foreigner, Candide. Some of the main themes of the work are reiterated- Voltaire's view of the clergy and philosophical optimism, and Martin'southward Manichean view of evil. But the betoken of this chapter seems to prevarication elsewhere.

Voltaire was a born-and-bred Parisian who was forced to live much of the time outside Paris. All his life, he had a classic beloved-hate human relationship with his native city. This affiliate seems to provide a forum for the writer to present an ironic view of his own culture in a work ready largely exterior that civilisation. Voltaire's world view of corruption and evil is brought abode hither. Candide's innocence provides the perfect foil for the corruption of Paris.

NOTE: A large part of this chapter was added in 1761. About of the long word at the theater and the unabridged scene at the home of the Marquise de Parolignac were added and then, profoundly expanding the satirical picture of the Parisian social and literary scene.

The chief characteristics of Parisian society every bit portrayed by Voltaire are its greed and its love of controversy for its own sake. Nearly anybody Candide meets in Paris is trying to take advantage of him. Candide's wealth brings out "friends" wherever he goes. The abbe from Perigord is the prototype of this venal aspect of Parisian society. He attaches himself to Candide in the guise of a friend, eager to guide him to the pleasures of Paris. But his motives are, in reality, purely financial. He gets a cut from Candide's losses at cards and from the sale of the diamonds that Candide gave to the marquise. He hopes to swindle Candide out of much more in the come across with the false Cunegonde.

NOTE: The give-and-take of literature was a typical pastime in the Parisian salons of Voltaire's mean solar day. In these discussions, Voltaire voices some of his own opinions through his characters. The scholar's view of tragedy, for case, is close to Voltaire's own view of that fine art form. He also pokes fun at some of his personal opponents, particularly the literary journalist Freron, who made frequent attacks on Voltaire. His portrait of the professional critic, who derives no pleasance from art except that of condemning it, is contrasted with Candide'southward sincere delight at the play.

Many references in this affiliate tin can be related to Voltaire's own life. What is important for you to understand is the full general quality of his clarification of Paris, the master thrust of his satire. The details are interesting but not essential to your understanding of the work as a whole.

This chapter is as well relevant to the evolution of Candide's grapheme. In Affiliate xix, in Surinam, Candide was in despair at the greed and dishonesty personified by Vanderdendur and the judge. Now, in Paris, he is once again surrounded by greed and dishonesty. He is swindled at every plow. Candide's lack of sophistication makes him the prey of leeches like the abbe. At the end of the chapter, Candide runs from Paris. He is simply happy to accept escaped.

Martin says little in this chapter, but his remarks are always pointed and apt. What he does express is consistent with his cynical philosophy. He is never surprised at evil. Martin'southward cynicism and noesis of human nature allow him to see through a situation similar the setup at the terminate of the chapter. In his power to size upward a situation accurately and find a mode out of a sticky problem, he is quite like Cacambo. He seems, in fact, to play a function similar to Cacambo'due south- as guide and adviser- but with an boosted element, that of philosophical mentor and commentator.

CHAPTER 23

Chapter 23 is a detour in a literal and figurative sense. England is hardly on the manner to Venice, simply Voltaire has his characters go out of their way to be able to treat a affair of great business organisation to him. As Candide and Martin arroyo Portsmouth Harbor in England, they witness the execution of a British admiral.

Notation: A like execution did accept place in 1757. British Admiral John Byng was executed subsequently being convicted of failing to appoint his ship in a boxing confronting the French near Minorca, Spain, the previous year. Voltaire had personally crusaded to stop the execution. Voltaire oftentimes raised his pen in defence force of those he accounted oppressed or ill treated. I of the most celebrated cases that engaged his energies was that of Jean Calas, an elderly Protestant who was executed in Toulouse in 1762 for allegedly murdering his own son, (to prevent his conversion to Catholicism). Years later Calas was exonerated only in his "Treatise on Tolerance," Voltaire condemned Calas'south wrongful conviction every bit a "nifty offense."

The execution of the admiral brings the theme of war to the forefront again. At the beginning of the chapter, when Martin compares the relative craziness of the French and English, he raises the subject area of war. He cites the futility of the war between the two countries over Canada, "a few acres of snow," as an indication of common insanity. The absurdity of the rules of war can exist seen in Candide'south observation that, though the French admiral was every bit every bit far from the British admiral as the British was from him, the French admiral was non executed.

Candide is horrified at the admiral's execution and refuses to set up foot on shore. He pays the transport'southward captain to take him directly to Venice, where he will exist reunited with his dear Cunegonde. At the stop of this brusk chapter, Candide's faith in Cacambo and his hope of seeing Cunegonde renew his optimism. It is an optimism, however, based precariously on hope. In Chapter 24, you lot will see how long it lasts.

CHAPTER 24

Afterwards several months, Candide and Martin are still in Venice, waiting for Cacambo and Cunegonde. Candide, initially hopeful, begins to despair. He fears that Cunegonde may be expressionless. Martin believes that Cacambo has run off with the money and advises Candide to forget nigh Cunegonde and Cacambo.

One day, while walking in town, Candide and Martin run into a happy-looking couple, a pretty daughter and a monk. Candide believes that they, at least, must exist happy. Naturally, Martin disagrees. To settle their argument, they invite the couple to dinner.

Dorsum at the inn, the daughter says that she is Paquette, the baroness's maid and the source of Pangloss's pox. After leaving castle Thunder-10-tronckh, Paquette was the unhappy mistress of several men. She has at present turned to prostitution and is a miserable creature, with no hope for the hereafter. The monk, Brother Giroflee, turns out to be unhappy also, forced into a vocation for which he has no calling and which he detests. Candide admits that he has lost the argument and sends the two off with money. Martin insists that the money volition brand them only more miserable. Candide and Martin make plans to visit Lord Pococurante, reputedly a happy man.

Candide's hopeful mood at the end of Affiliate 23 is waning. After months of fruitless searching and waiting, he is once more sinking into the melancholy and despair he felt in Surinam. Martin's skepticism does nada to lighten his mood.

Martin's role in this chapter is puzzling. He is Candide's constant companion, but he does little to relieve his friend's unhappiness. In fact, he only increases it. At this point, he seems to exist a true counterbalance to Pangloss.

At the first of the novel, Pangloss taught Candide that all is for the best. Here, Martin seems to be doing the opposite, trying to teach Candide that all is misery, and that people, without exception, are unhappy. In the case of Pangloss, events constantly proved him wrong. Here, events only seem to reinforce the definiteness of Martin's view. One time once more it seems that Martin's view of the world is accurate. Or is Voltaire only emphasizing how strong Candide's belief in optimism still is?

Candide and Martin are still testing the old woman'southward hypothesis that all people are unhappy. Martin calmly defends it once more and once again. But Candide hopes to disprove it. He wants to find a happy man. Candide's optimism is difficult to destroy. He reads the meeting with Paquette as another omen that he may still notice Cunegonde.

Martin makes two predictions in the affiliate. The commencement is that Cacambo will not render because he has run off with Candide's money. The other is that Candide's coin will make Paquette and Brother Giroflee only more unhappy. See what comes of these predictions afterwards. They may help to clarify Voltaire'south view of Martin and pessimism.

NOTE: Two recurring messages of Candide are highlighted in the characters of Brother Giroflee and Paquette. Brother Giroflee is nevertheless another corrupted chaplain, merely with a slight twist. This "amoral" monk is seen equally a victim of the system that forced him into the monastery, not as a "bad" homo.

Paquette, likewise, is seen more as a "victim" than as a "bad" person. Notice the similarities betwixt Paquette's story and the former woman'south. Similar the erstwhile adult female, Paquette goes from one man to another. Also like the old adult female, she envisions an unhappy end for herself when her beauty fades. Paquette continues Voltaire'due south portrait of women every bit objects used and discarded past men.

In Chapter 24, Voltaire is paving the way for the decision of Candide. Martin's dialogues with Candide are helping to annihilate the last vestiges of optimism. Candide'due south last illusion and concluding hope is Cunegonde. What will become of this dream is yet to be seen.

Chapter 25

Candide and Martin visit Lord Pococurante, a Venetian nobleman, in his beautiful palace. They are served chocolate by ii cute girls, whom Pococurante finds irksome. They discuss fine art, literature, and music with the Venetian. Pococurante, nevertheless, finds fiddling pleasure in whatever of these subjects: He disparages the great masters and proclaims his ain independence of gustatory modality. Every bit they go out the nobleman's palace, Candide says to Martin that Pococurante must be happy, because he is higher up everything he owns. Martin disagrees, pointing out that a man who finds no pleasure in what he has cannot be accounted happy. Weeks pass, with no word from Cunegonde or Cacambo; Candide grows increasingly unhappy.

Chapter 25 is, in a sense, a digression, having little to practice, on the surface, with the main body of the story. Here, Voltaire, through his characters' discussion of literature and the arts, allows himself to voice some of his own opinions about literature. Yet, the affiliate serves a useful part in the narration- to introduce the character Pococurante, a man of taste and independent judgment. Martin admires his qualities and fifty-fifty agrees with many of his opinions. Candide, on the other hand, unaccustomed to forming his own opinions, is shocked by Pococurante'due south independence. Up until this signal, he himself has e'er had a teacher and a guide in forming his opinions. Keep this in mind when you read Chapter thirty.

Only even Martin, admiring as he is of Pococurante, does not fail to encounter the negative attribute of the nobleman. Pococurante has everything, merely his life is empty. He enjoys nothing; he is bored. His proper name sums up all that is wrong with him- Pococurante, caring fiddling. Martin, cynic and pessimist that he is, sees that Pococurante's lack of involvement in life is no answer to the misery of life.

Notation: ARTISTIC AND LITERARY REFERENCES.
To help you sympathise some of the references to the great masters mentioned in this affiliate, here is a list and brief description:

LODOVICO ARIOSTO (1471-1533)

Italian Renaissance poet, author of the comic epic Orlando Furioso.

CICERO (106-43 B.C.)

Roman orator and statesman.

HOMER (ninth century B.C.)

Greek epic poet, author of the Iliad and the Odyssey.

HORACE (65-8 B.C.)

Roman poet, specially famous for his Odes.

JOHN MILTON (1608-1674)

English language poet, author of Paradise Lost.

RAPHAEL (1483-1520)

Italian Renaissance architect and painter.

SENECA (4 B.C.?-A.D. 65)

Roman philosopher and essayist.

TORQUATO TASSO (1544-1595)

Italian epic poet of the late Renaissance, author of Jerusalem Delivered.

VIRGIL (seventy-19 B.C.)

Latin poet, author of the Aeneid.

CHAPTER 26

One evening, on the way to supper, Candide and Martin finally run into Cacambo, who has become a slave to a Turkish sultan. He tells them to exist prepared to get out Venice with him after supper. Cacambo informs Candide that Cunegonde is not in Venice but in Constantinople (Istanbul).

Candide and Martin then accept dinner with six foreigners, all of whom are dethroned kings come to gloat the pre-Lenten flavor (carnival) in Venice. Each tells his story. Candide presents the most destitute of the one-time kings with a generous gift.

Cacambo'due south reappearance hither is a variation of the mysterious encounters in earlier capacity. Here, the mystery is not the identity of the character; you know most immediately that the man who approaches Candide is Cacambo. Only the sense of mystery is withal in that location: Why is Cacambo a slave? Why is Cunegonde in Constantinople? These questions are left unanswered.

The main focus of this chapter is the encounter with the half dozen dethroned kings, all of whom are real historical figures. Every bit the kings tell their stories of realms lost, often by violence, the idea of fate, or providence, is raised. You know how some of these kings were dethroned- past state of war or revolution- but you don't know why. If anything, you are left with a sense of the capriciousness of fate. A man can be king one day and in prison house the next. These six kings (and the four others who enter the inn equally Candide leaves) create an image of an unstable world. Their stories illustrate the aforementioned ascent and fall of fortunes that are evident in Candide'southward own story. All, in the words of the Smooth male monarch, accept had to submit to providence.

NOTE: The scene illustrates how advisedly structured Voltaire'southward seemingly casual, fluid way is. At the beginning, each stranger, to the growing amazement of the others, is addressed as "Your Majesty" past his servant. A comic ritual is created every bit each retainer steps frontwards to speak to his primary. The 6th servant adds a typical Voltairean ironic twist: His "Majesty" is broke, so he plans to abandon him. The ritual continues every bit each male monarch speaks his piece, ending with the formula "I have come to spend the funfair season at Venice." This time it is the sixth king who adds the twist. The others are deposed but rich; he is on his way to debtors' prison! The repetitive structure of the whole dinner creates a comic event in what would otherwise have been a serial of tragic tales.

CHAPTER 27

On their fashion to Constantinople, Candide and Martin discuss their encounter with the half-dozen kings. Candide is over again proclaiming that all is for the best. His surge of optimism, even so, is tempered by Cacambo's story. Cacambo tells how, after ransoming Cunegonde, he was robbed of the residue of the money Candide had given him by a pirate who then sold him and Cunegonde into slavery. Cunegonde is at present washing dishes for an impoverished, exiled king. To superlative it all off, she has grown horribly ugly. Candide is dismayed at this news, but he vows that he must dear Cunegonde forever.

In Constantinople, Candide buys Cacambo'south freedom. And so he, Martin, and Cacambo set up sail for the shores of Propontis (Sea of Marmara). On the galley, they see two familiar faces among the slaves, Pangloss and the young baron. (Their stories volition exist told in the next chapter.) They render to Constantinople. Candide ransoms the baron and Pangloss, and they one time once again prepare sail for Propontis.

At this betoken in Candide, the momentum begins to build toward the conclusion. Of import themes of the novel are referred to: the capriciousness of fate in Cacambo's story, Candide's continued attachment to optimism, the universality of human misery equally voiced by Martin.

The major characters of the novel reassemble. Pangloss and the businesswoman are found among the galley slaves. Cacambo, who appeared briefly in Chapter 26, now tells his story. The loose ends of the tale brainstorm to be tied. This process will continue in Chapters 28 and 29.

NOTE: The characters of Pangloss and the baron, when they re-enter the story, are essentially unchanged from what they were when they left it. You tin see the lack of change if you compare their behavior when they are ransomed by Candide. Pangloss is effusive, swelling with gratitude. The baron reacts with a cool nod. Nevertheless, both have lived through extraordinary adventures, as you will meet in Affiliate 28.

CHAPTER 28

On the fashion to Propontis, the businesswoman and Pangloss recount their adventures. After beingness cured of his wounds, the baron was captured past the Spaniards, jailed briefly in Buenos Aires, and and then sent to Constantinople. There, he made the great mistake of bathing naked with a Turkish page boy, another reference to his homosexuality. He was arrested and sent to the galleys- to practice difficult labor as an oarsman on a galley, or ship.

Pangloss survived his hanging because the executioner, accustomed only to burning his victims, had tied the noose poorly. Pangloss just lost consciousness. His "torso" was purchased by a surgeon for dissection. When the surgeon began to dissect him, Pangloss awoke with a scream. Afterward recovering from his daze, the surgeon cured Pangloss and found him a chore. The philosopher was in Constantinople, working for a merchant, when he, too, made a great fault. He put a bouquet of flowers dorsum on the half-exposed breast of a young lady, whence it roughshod while she was praying. He suffered the aforementioned fate as the young businesswoman and ended upwards chained to the same bench in the galley. The two have been arguing every since about which of them was the greater victim of injustice. Pangloss, however, nonetheless clings to his optimist philosophy.

More than loose ends are tied in Chapter 28 equally the businesswoman and Pangloss explain how they escaped death. On the Turkish galley, the two men contend incessantly and are constantly beaten for talking. Each is and then eager to prove his superior merits to misery and injustice that the bodily punishment makes no impression on them.

Remember the contest for the most miserable man in Surinam held by Candide? In that location, the about miserable man was at least to be rewarded by Candide. Here, the argument's pointlessness is brought home vividly, since it brings Pangloss and the baron nothing just further misery.

But Pangloss clings unbelievably to his belief in optimism. Discover the divergence between him and Candide. Candide reacts to circumstances, so his optimism wavers. He asks questions and has doubts when things go bad. When he defends optimism, he is reacting to what he has seen or experienced. He tries in some way to tie his conventionalities to reality, to his observations. Pangloss'due south faith, on the other manus, is blind. Reality does not milk shake it.

CHAPTER 29

The travelers arrive in Propontis and find Cunegonde and the old adult female doing laundry past the shore. Candide is horrified at how ugly Cunegonde has go. He ransoms the two women and buys them all a modest farm to tide them over. A man of accolade, Candide asks the baron for Cunegonde'south hand. The baron refuses and Candide loses his atmosphere.

The terminal of the major characters are reassembled in Chapter 29. It also recalls some events of previous chapters. The old woman's clarification of herself in Chapter eleven is reflected in the style Cunegonde looks in Chapter 29. Their fates have been similar; Cunegonde, ravaged by fourth dimension and harsh experience, is now a retainer. Candide's new proposal of marriage recalls the kickoff time he asked the businesswoman's permission to marry Cunegonde in Due south America.

But Candide has obviously changed since those days. Then, he reacted physically to the baron'south arrogance. He struck him with his sword. Here, Candide reacts verbally past losing his temper. Underlying this exterior difference is a more of import psychological deviation. In Chapter 15, Candide was respectful, even deferential, to the baron. After he stabbed him, he was filled with remorse. Now, he has simply contemptuousness for the baron, whom he considers an ungrateful idiot. The respectful Candide has given style hither to the independent Candide, who speaks his own mind. This modify is important to the resolution of Candide's story in Chapter 30.

Chapter 30

The young baron is sent back to the galleys to finish his sentence. Candide marries Cunegonde, and everyone settles down on a farm. They are all bored, except Cacambo, who is overworked. Only Martin, who is convinced that nobody is particularly happy anywhere, is able to take things in stride. The group is completed by the arrival of Paquette and Blood brother Giroflee, in one case again reduced to poverty.

Equally usual, the process of philosophical discussion continues. Finally, they determine to consult the "best" philosopher in Turkey. When he hears their questions about evil and the meaning of life, he slams the door in their faces.

On the way home they meet an former man and his family. The old man is entirely ignorant of philosophy and politics. He is content in his simple life, based on piece of work and the fruits of one'due south labor. Candide reflects on the family's life and decides that he, too, must cultivate his garden. All make up one's mind to abandon philosophizing and to work the farm. They each notice their niche and, despite Pangloss's occasional attempts to philosophize, quietly go on with living.

At the beginning of Chapter 30, all the loose ends of the story are tied together, but the grouping is still unhappy. A new element of torment has entered their lives- boredom. The onetime woman implies that this suffering may be the worst of all.

The story of Candide ends with the members of the farm community dedicating themselves to productive piece of work. In the course of Affiliate 30, two important encounters take identify that influence Candide'south conclusion- the encounter with the Turkish philosopher (the dervish) and the come across with the onetime man.

Candide, Martin, and Pangloss are looking for advice when they visit the dervish, a devout member of a Muslim religious order. His communication is simple: "Hold your natural language." The dervish wants no part of Pangloss'south systems and abstractions. And in his refusal to respond direct Candide's questions about evil, the dervish appears to deny man's power to observe the answers to sure age-old questions. Is Voltaire, in the function of the "best philosopher in Turkey," denying the validity of all philosophy, of any endeavor to systematize reality? Is his answer to the question of evil in the world but that it'southward not worth asking?

The second encounter provides the positive chemical element needed for Candide and his ii companions to resolve their trouble. The dervish showed them what they didn't need. The good old man, through his instance, is able to testify them what they ought do. They must cultivate their garden.

What cultivating one's garden implies is the great question in Candide. Some readers take seen the garden as a retreat from the globe, a symbolic turning of one'south back on corruption and evil. Such retreat appears to exist a marker of cynicism- the earth is evil and there is nothing you can do about it. Information technology can also be seen in a more than positive mode- by concentrating contentedly on i'due south ain domain, still limited, 1 can hope to meliorate at least a corner of the earth. Other readers see the conclusion equally Voltaire's rejection of philosophy'due south effectiveness and a call to action. Homo'due south role on globe is to practise, not to worry about why he is here or why evil exists. Such a determination might seem to cast doubt on the meaning of Voltaire'southward life every bit a philosopher. Do you call up Voltaire had this in listen? Or, would he distinguish between fighting injustice with words and simply arguing about its causes?

NOTE: The delivery to action was labeled by some "meliorism." Information technology stated that people, through reason, can devise a means of improving both society and the private'due south condition in society. This belief in progress, and in the positive power of homo reason, was mutual to the 18th century, often chosen the era of the Enlightenment. All may not always be for the best, but people tin piece of work to make things better. By doing your role to improve atmospheric condition, instead of merely preaching, yous may fifty-fifty influence others. Some would say that by selling the fruits of their "garden" to the urban center, Candide and his friends are symbolically spreading their ideas to the outside world.

The decision of Candide would not be possible without sure changes that have taken identify in Candide himself. Through his experiences, Candide has realized the impossibility of philosophical optimism. But he likewise rejects both the pessimism and pessimism that he has observed do not bring delectation. Candide arrives at his own solution, based on ascertainment and experience. He has developed the power to approximate for himself. In Chapter 30 he may notwithstanding rely on the old woman for advice in practical matters, but he makes his final decision about life alone, after personal reflection. That his decision is a wise 1 is suggested when the others concur to go forth with him. Everyone realizes that information technology is fourth dimension to stop talking and start doing.

The implications of Candide'south decision can be interpreted in different means. Yet, sure aspects of the story's conclusion are inescapable: Philosophical optimism is not a feasible caption for life; the beingness of evil in the globe has no satisfactory explanation; observation and feel are meliorate teachers than philosophy.

Although people today would generally agree with these conclusions, in that location is still much fence on the proper responses to injustice, poverty, and evil in the form of state of war and genocide. Some people think these evils volition always be; others retrieve they tin be eliminated past radical solutions. And still others, like Candide, wait toward gradual improvements as the only solution. The questions that Voltaire posed in the 18th century are still with us.

What solutions would yous propose for bug in your community, similar crime, poverty, or ignorance? In what mode are your answers like to or different from Martin, Dr. Pangloss, and the Candide of Chapter 30?

A Pace BEYOND

THE STORY

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[Candide Contents] [The Written report Home Folio]

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