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As they approach France, Martin recalls his voyages there, stating that half the French are lunatics or “simple-minded” (58), while the others are “too cunning by half” (58), only cultivating their wit. He proclaims that the French have three intentions: making love, spreading scandal, and talking nonsense. His visit to Paris resulted in being robbed by a pickpocket, then being taken for a thief and imprisoned, followed by a job as a printer’s proofreader to earn his return to Holland. In publishing he met “all sorts of rabble” (58). Candide has no interest in France, and just wants to return to Madame Cunégonde, and he invites Martin to join him on his travels to Venice. They discuss the origins and purpose of the universe, and the nature of man. Martin contends that men have always been “liars, cheats, traitors,” (59) and more, believing vice is as inherent to man as the wild nature of a hawk. But Candide counters with the idea of “free will” (59) as they arrive in Bordeaux.
In Bordeaux, Candide sells some gems to equip the next leg of his journey. He leaves his sheep with the Academy of Science of Bordeaux, which holds a contest to determine “Why is the wool of this sheep red?” (59). A scholar wins the contest by using an algebraic formula. Candide is eventually convinced to travel to Paris and coming down with a “minor ailment” (60) he is attended to by two doctors, new friends, and women. They are all attracted by his wealth, and their intervention makes him sicker, so a parish curate is called and tries to extort more money. Martin throws him out of their inn, causing a scandal. Candide recovers and is again swindled in high stakes gambling. An abbé of Périgord takes them to see a play, which Candide enjoys but learns from the abbé that it is poorly acted, poorly written, and the playwright is a hack. The abbé concludes that only 15 or 16 of 5,000 or 6,000 French plays are good, which Martin considers a lot.
Candide takes interest in an actress playing Queen Elizabeth and asks how queens are treated in France. The abbé says they are taken to a tavern in the provinces but in Paris they are honored when they are beautiful and discarded in the sewer when they die. Martin affirms this as truth, recalling the burial of Mademoiselle Monime, and using it as an example of French contradiction and inconsistency. The abbé also points out a critic in the audience who he criticizes and calls “a hack” and “a Fréron” (62). Candide asks to meet the actress, but, as the narrator points out, the abbé cannot introduce them because she “moved only in good company” (62). The abbé makes an excuse and takes Candide to another “lady of quality” (62) instead, the Marquise de Parolignac. She manages a gambling house, and immediately cheats Candide out of 50,000 francs.
Over dinner, they discuss local writers and insult each one. A “man of taste and learning” (64) shares his idea of an ideal tragedy, and why some are performed well but are unreadable. Candide admires the man and likens him to Pangloss, asking him if he believes “everything is for the best” (64) and “nothing could be other than it is” (64). The man disagrees, instead believing all is chaos (except for supper parties) and “it is a perpetual battlefield” (65). Their discussion continues until the lady of the house seduces Candide and steals his diamond rings. Returning home, the abbé asks about Cunégonde and discovers she has never written Candide a letter. The next day Candide receives a letter from Cunégonde that claims she is sick and in the very same town. He rushes to see her, and though the maid will not allow him to light a candle to see her face, he gives her diamonds and gold. Candide and Martin are suddenly arrested as “suspicious foreigners” (67). Martin identifies the ruse and convinces Candide to simply bribe the arresting officers, who oblige him and leave him in Dieppe where he takes a ship to England, feeling as if he is “a man delivered from hell” (68), intending to resume his journey to Venice as soon as possible.
On the way to England, Martin informs a lamenting Candide that the English are gloomy and spending more money on a war with the French over “a few acres of snow” (69) in Canada than the country is worth. They arrive in Portsmouth and witness the execution of an admiral who “was said not to have engaged closely enough” (69) with the French enemy. Martin says the execution is useful “to encourage the others” (69). Candide refuses to set foot on English soil, and bargains with the Dutch captain to take him to Venice. They arrive in Venice by way of the Mediterranean, and Candide is optimistic that he will soon be reunited with Cunégonde and Cacambo, saying “All is well, all goes well, all goes as well as it possibly can” (70).
On arriving in Venice, Candide searches everywhere for Cacambo and cannot find him. He does not understand how they could arrive in Venice first, and assumes Cunégonde is dead, falling into a “black melancholy” (70). Martin calls him a simpleton for believing Cacambo would stay loyal to him, advising him to forget them both. Candide spots a Theatine monk and a pretty girl walking together, and wagers that they are truly happy, while Martin bets on the contrary. Candide invites them to dinner and is surprised when the girl reveals herself to be Paquette. She tells him her story. Like Candide she was sent away from the castle after a Franciscan seduced her. A doctor takes her in, but she is beaten by his wife until the doctor poisons the wife and Paquette ends up in prison. The judge releases her but on the condition she live with him as his mistress. Eventually he throws her out in favor of a rival, and she is “obliged to continue in this abominable profession” (72) of prostitution, which men find amusing but is “nothing but an abyss of misery” (72) for her. She came to Venice to work as a prostitute, and she is “one of the unhappiest creatures alive” (72) having to service a range of terrible men.
At dinner, Candide asks the monk, Brother Girofleo, if he is as happy as he looks. The young monk is far from happy; he was forced into the monkhood at 14 and wishes “every last Theatine at the bottom of the sea” (73). He hates his monastic life and uses whatever money is not stolen from him by the prior on girls. As both of them are miserable, Martin claims victory while Candide offers them both money as a consolation. Despite the disappointment, Candide is pleased that he often finds people he thought were lost to him, and he argues with Martin about the appearance of happiness in the gondoliers. They decide to visit Senator Pococuranté, who is rumored to be “a man who has never known troubles” (74).
They arrive at the palace of Senator Pococuranté, a rich man in his sixties. Beautiful women serve them hot chocolate, but Pococuranté instead is “weary of the society of ladies” (75) and bored of the two girls. Candide admires his paintings, but the senator does not care for them anymore, not finding them a true imitation of nature. Candide enjoys a concerto with him before dinner, only to discover the man is bored by it and likewise despises opera. Candide compliments his classical book collection, but Pococuranté has reasons for disliking the volumes of Homer, Virgil, Horace, Cicero, and more that sit on his shelves. He likewise rejects his English books on liberty, before severely critiquing Milton as a hack who stole from Tasso and Ariosto. Candide concludes of Pococuranté “There is no pleasing him” (78), but still thinks he is the happiest of men. Martin corrects him, pointing out how disgusted the senator is by all his possessions. Candide suggests maybe there is pleasure in being critical, or as Martin phrases it “there is pleasure to be had in not taking pleasure” (79). Some weeks pass and Candide is distraught that Cacambo has not appeared.
Candide’s return to Europe allows Voltaire to sharpen his critique against his own culture in France. Martin is the ideal traveling companion to allow this critique to flourish, for he is an intensely cynical philosophical partner for Candide, and he sees through ruses when Candide is too naïve to spot a con. Voltaire sets up the dynamic of this companionship on the boat approaching Bordeaux, where Martin insists that vice is inherent to man and part of his nature, and the French are either too simpleminded or too cunning. Sure enough, Candide encounters all manner of vice in France, which Martin believes is expected.
Candide arrives in Paris but does nothing to hide is wealth, so people like the abbé of Périgord and others fabricate reasons to take his money, like calling in doctors, women, and others for a minor sickness. Like parasites on a host, Martin sees that the doctors administering “bloodletting” (60) and others are bleeding Candide dry, both financially and physically, so he throws them out. Nonetheless, at every turn men and women in Paris succeed in stealing portions of Candide’s wealth through seduction, trickery, and extortion, until they set sail for England. For now, Martin’s theory that all men are naturally treacherous seems to hold up, at least when in France.
Candide’s voyage to France likewise affords Voltaire the opportunity to critique his own critics, as Candide sees a play and discusses theatre at the salon. It is no mistake that the same people who rob him of his wealth in Paris are quite versed in the language of theater and literature—Voltaire’s attack on Parisian intellectuals is among the most scathing in the book. Voltaire includes harsh critiques of his own critics, like the abbé Gauchat and the Archdeacon T[rublet] on Page 63, along with other literary figures he alludes to like Racine and Corneille, while simultaneously defending his own writing. Before he sends Candide off on another path, Voltaire has his revenge on his real-life critics through Candide’s wide-eyed encounters in Paris.
Candide stops in England and witnesses the execution of an admiral who had not “engaged closely enough” (69) with the French enemy, losing the Battle for Minorca. Candide (and Voltaire, who met this admiral in real life) is horrified by this and refuses to set foot on English shores. Voltaire’s ironic phrase, that the execution was done “to encourage the others” (69), betrays the bitter logic of war where “encouragement” is a euphemism for a threat.
Arriving in Venice, Martin challenges Candide’s tendency to take everyone and everything at face value. When Candide is reunited with Paquette by surprise and meets Brother Girofleo, he assumes from their outer comportment that they must be happily in love. Repeating a motif in Candide, each person tells their story, and through that storytelling the truth of their individual suffering is revealed. Paquette’s story is similar to the women who spoke before her—essentially, she loses her virtue and is then passed between men, in her case becoming a prostitute to survive. Brother Girofleo is miserable as well; like many younger brothers of his time, he is forced into the monastery because his older brother inherited the family wealth. Moreover, the monastery itself is a miserable place to live, with theft, factions, and jealousies. Once again, Martin’s pessimistic view of the world proves right, and while he advises Candide that giving them money will only make them more miserable, Candide still believes it will do good (it does not).
Capping off Candide’s travels alone with Martin is their visit to the home of Pococuranté, a man who supposedly has never known troubles. Candide discovers that Pococuranté possesses everything he could ever want, from masterpieces in literature and art, to beautiful women and lush gardens. However, at every turn, the Senator complains about these possessions, and Candide is surprised to discover that nothing pleases the man. Unwilling to abandon the idea that Pococuranté could still be happy, he postulates that perhaps the man is happy just being a critic, to which Martin sardonically counters, “[T]here is pleasure to be had in not taking pleasure?” (79). Candide confidently insists he will be the only happy man alive upon reuniting with Cunégonde, and Martin’s reply foreshadows Candide’s eventual disappointment by saying, “One always does well to hope” (79).
If the first portion of the book tracks Candide’s ascent from poverty and desperation to unparalleled wealth after finding Eldorado (literally situated in the mountains in the middle chapters of the narrative), the second half of Candide tracks his descent from those heights as he returns through Europe. He descends towards a humbler existence, as each encounter costs him more of his wealth, and his unrequited love for Cunégonde only fuels his optimistic worldview, which in turn blinds him to the deception around him. Even Martin’s Manichean perspective, which seems to be proven repeatedly, cannot convince Candide to abandon his hope. Martin’s dry skepticism is both humorous and bleak, as Candide stumbles from one trap to another in France, and desperately wants to believe that happiness can be found in Venice. By the end of Chapter 25, this optimism has cost him financially and emotionally; at this point, Candide’s moral is at its lowest, and he is “immersed in sorrow” (79), having had no news of Cunégonde for weeks.
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