FREE ESSAY ON CANDIDE

CANDIDE

Voltaire's Candide
CANDIDE
Translated with an Introduction by John Butt
0-14-044004-6
In a world of bureaucrats, engineers, and producers, Voltaire is the necessary
philosopher.
--Gustave Lanson
The Best of All Possible Worlds
An Introduction to Candide
While Candide is without a doubt a farcical, humorous, and far-fetched tale, a
seriousness lies beneath its satirical veneer. Candide is the story of an innocent young
man embarking on a series of adventures during which he discovers much evil in the world.
Throughout his journey Candide believes in and adheres to the philosophy of his teacher,
Pangloss, that all is for the best in the best of all possible worlds. This philosophy
was prevalent during Voltaire's day, and Candide is Voltaire's scathing response to what
he saw as an absurd belief that for its followers, the Optimists, was an easy way to
rationalize evil and suffering. Candide was composed mainly as an attack on Gottfried
Leibniz, the main proponent of Optimism. Candide was also written in opposition to
Alexander Pope's Essay on Man, which espouses that partial evil is for the greater good.
Though he was by no means a pessimist, Voltaire refused to believe that what happens is
always for the best.
Voltaire's vehement response was triggered in part by two catastrophic events: an
earthquake in Lima, Peru, in 1746, and an even more devastating earthquake in Lisbon,
Spain, that killed fifty thousand people in 1755. Incensed that the Optimists were
comforting the earthquake victims by assuring them that this event had happened for the
best, Voltaire wrote Po鋗e sur le d廥astre de Lisbonne (1756), in which he
expresses sympathy for the earthquake victims and lashes out at the Optimists. In the
Introduction to the poem, Voltaire addresses their callousness by writing: The heirs of
the dead would now come into their fortunes, masons would grow rich in rebuilding the
city, beasts would grow fat on corpses buried in the ruins; such is the natural effect of
natural causes. So don't worry about your own particular evil; you are contributing to
the general good. Voltaire again confronted the mockery of this belief in Candide, which
he wrote three years later in 1759. 
Candide is rooted in historical events of the time, including the Seven Years' War, the
execution of Admiral Byng in 1747, and the war between England and France for Canadian
territory. Furthering this time of political unrest was the beginning of the
Enlightenment period during which an educated elite called the Philosophes--including
Voltaire and other well-known figures such as Denis Diderot--began questioning European
beliefs and institutions and speaking out against intolerance and injustice. While
extremely popular with the Parisian public, his contemporaries, and even royalty,
Voltaire himself was subjected to injustices (particularly his imprisonment in the
Bastille for writing a satire about the Regent of France) that are believed to have
influenced his writing of Candide.
Due to its scandalous nature, Candide was published clandestinely and anonymously, and
its exact publication date is unknown. However, in mid-January of 1759, Voltaire's
publisher sent 1,000 copies of Candide to Paris, and by late February Voltaire's identity
was revealed. The police were ordered to seize all copies of Candide that could be found,
but the controversy only served to further fuel the book's popularity--and by the end of
the year, at least seventeen editions of the work had been published.
Religious officials, however, pronounced the book full of dangerous principles concerning
religion and tending to moral depravation. The critic Madame de Sta螔 remarked that
Candide was a work of infernal gaiety by a writer who laughs like a demon, or like a
monkey at the miseries of this human race with which he has nothing in common.
Nonetheless, the reading public adored Candide, and the phrase Let us eat Jesuit was
spoken repeatedly, and since the late nineteenth century, Candide has been recognized as
a masterpiece. Even Gustave Flaubert admitted that he read Candide one hundred times and
used it as a model in his own writing. 
About Voltaire
From his birth (n?Fran蔞is-Marie Arouet) in Paris in 1694, Voltaire's life was
filled with turmoil. He was never on good terms with his father, Fran蔞is, or his
elder brother, Armand. He believed his real father was an officer and songwriter named
Rochebrune. His mother died when he was seven, and after her death he rebelled against
his family and began a close relationship with his godfather, the Abb?de
Ch漮eauneuf, a freethinker and Epicurean. Voltaire attended the Jesuit college of
Louis-le-Grand in Paris, where he grew to love literature and the theater. 
At the age of twenty-two, Voltaire was exiled to Sully-sur-Loire for seven months for
writing a satire of the Duke of Orl嶧ns, the ruling Regent of France. The next year
he wrote another satire that resulted in his imprisonment in the Bastille for eleven
months. In 1718, he began using the name Voltaire, rejecting the family name he had long
detested. That same year his first play, Oedipe, was staged, and his epic poem La Ligue
was published in 1723 to great popularity. Voltaire spent several years as a member of
the royal court of Louis XV at Versailles during which time he was also at the height of
his success in Paris. 
In 1726, his life changed dramatically when he quarreled with the Chevalier Rohan, a
member of one of France's leading families. Voltaire, who was beaten by the Chevalier's
servants, contemplated calling the Chevalier out for a duel, but he was again imprisoned
in the Bastille for being a threat to public order. He was released after a month on the
condition that he leave Paris, and he spent the next three years in England.
Upon the publication of Lettres philosophiques (1734), Voltaire was condemned by the
Parliament of Paris as offensive to politics and religion. A warrant was soon issued for
his arrest. He went into hiding at Cirey where his mistress, Madame du Ch漮elet,
lived.
When the War of the Austrian Succession broke out in 1742, Voltaire was sent on a secret
mission to rally the King of Prussia to the French cause. This act restored his favor
with Louis XV, and he was appointed court biographer at Versailles. His period of favor
at Louis' court ended in 1747 amid indiscretions of his affair with Mme du
Ch漮elet, and the two were forced to flee. 
Voltaire faced the greatest crisis of his life when he witnessed Mme du Ch漮elet's
death in childbirth in 1749 (the child was not Voltaire's). Devastated by her death, he
accepted the invitation of Frederick of Prussia to join him in Berlin. At Frederick's
court he brawled with a compatriot, Maupertius, on whom he then based a satire which was
immediately burned on Frederick's orders. His clashes with Frederick caused Voltaire and
Mme Denis, his niece with whom he was having an affair, to leave Berlin in 1753, and he
was held under house arrest by Prussian authorities. Louis XV forbade him entrance to
Paris, and he eventually settled in Geneva.
Voltaire wrote two major historical studies, Le si鋃le de Louis XIV (1751) and
Essai sur les moeurs (1755), which traced the history of the world from the end of the
Roman Empire and was designed to show how humanity was slowly heading beyond barbarism.
In 1755, the devastating earthquake struck Lisbon, and the next year he published
Po鋗e sur le d廥astre de Lisbonne. Candide followed in January or February of
1759.
In 1764, the widely read Dictionaire philosophique was published. Voltaire considered
founding a colony for philosophes in Frederick's Prussia, but his fellow writers were
unwilling to leave Paris. That same year Le Philosophe ignorant was published. L'Ingenu
(1767), an attack on religious intolerance and persecution in France, is still
considered, along with Zadig (1747), to be Voltaire's most important work after Candide.

Voltaire spent the last twenty years of his life in Geneva at his estate where he wrote
essays, participated in politics, and corresponded with royalty, philosophes, and actors.
Voltaire's fame was worldwide: He was called the Innkeeper of Europe and welcomed at
Ferney such literary figures as Giovani Casanova, Edward Gibbon, and the Prince de Ligne.
Appalled by the barbarism of the French authorities, Voltaire devoted the rest of his
life to defending the miscarriages of justice. 
In 1774, Louis XVI came to the throne, and Voltaire returned to Paris in 1778 to a
triumphant welcome. Three months later, Voltaire became seriously ill with uremia and
died on May 30. He was unable to be buried in consecrated ground in Paris since he had
not made a religious end to his life, and his body was smuggled out of the city and
interred at Scelli鋨es in Champagne. In 1791, his remains were brought back to
Paris and placed in the Panth廩n after a solemn but magnificent procession.
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Questions for Discussion
1) Through the adventures of Candide and his friends, Voltaire illustrates the supposed
ridiculousness of the philosophy that all is for the best in this best of all possible
worlds. Does he achieve this? Is Candide an effective satire? 
2) Pangloss uses the philosophy of the Optimists to account for events and happenings
(usually disastrous) to himself, to those around him, and to the world. In one instance
he shows that without the loss of his nose to syphilis, Columbus would never have
discovered America. Is Pangloss's philosophy logical? How does this philosophy serve the
story? 
3) Even in his na鴳et? Candide knows that nothing in his world can be obtained
without money, and so he takes jewels with him when he leaves Eldorado. In what instances
does Voltaire show that greed is an intricate part of human nature? Is Candide greedy for
taking the jewels with him? Do you agree with Voltaire that greed is one of the main
causes of evil in the world?
4) Do you think Voltaire believed there is only evil in the world or are there redeeming
qualities to the characters in Candide?
5) Is Pangloss still Candide's teacher and mentor at the end of the story, or have their
roles evolved into something else? Is Candide wiser at the end of the story?
6) The Anabaptist James makes this statement to Candide and Pangloss: Man must have
somewhat altered the course of nature; for they were not born wolves, yet they have
become wolves. God did not give them twenty-four-pounders or bayonets, yet they have made
themselves bayonets and guns to destroy each other. Do you agree with Voltaire's
assessment of human nature? 
7) What does the cultivation of Candide's garden symbolize? What message is Voltaire
sending to the reader?
8) Why do many of the characters, including Miss Cun嶲onde and Pangloss, presumably
die and then reappear? Is there a significance to their being brought back to life? Why
is the Anabaptist James the only major character who dies and does not reappear?
Other Works by Voltaire Available from Penguin Classics
Letters on England
Translated and Introduced by Leonard Tancock
0-14-044386-X
Also known as Les Lettres philosophiques, Voltaire's response to his exile in England
offered the French public of 1734 a panoramic view of English culture.
Zadig, L'Ingenu
Translated, Edited, and Introduced by John Butt
0-14-044126-3
One of Voltaire's earliest tales, Zadig is set in the exotic East and is told in the
comic spirit of Candide; L'Ingenu is a darker tale in which an American Indian records
his impressions of France.
Philosophical Dictionary
Translated, Edited, and Introduced by Theodore Besterman
0-14-044257-X
Voltaire's irony, scrutiny, and passionate love of reason and justice are fully evident
in this deliberately revolutionary series of essays on religion, metaphysics, society,
and government. 
Penguin Classics wishes to thank and credit the following books and writers for
information used in this guide: 
Haydn Mason, Candide: Optimism Demolished, New York, Macmillan, 1992. 
Richter Peyton and Ricardo Ilona, Voltaire, New York, Macmillan, 1980.
Web Links for Voltaire and Candide
A short Voltaire biography.
A Clarence Darrow biographical essay.
The Voltaire Society of America.
Voltaire and Candide lecture notes.