—One day it occurred to me to enter a mosque; no one was there but an old imam and a very attractive young worshipper who was saying her prayers. Her bosom was completely bare; and between her two breasts she had a lovely bouquet of tulips, roses, anemones, buttercups, hyacinths, and primroses. She dropped her bouquet, I picked it up, and returned it to her with the most respectful attentions. I was so long getting it back in place that the imam grew angry, and, seeing that I was a Christian, he called the guard. They took me before the cadi, who sentenced me to receive a hundred blows with a cane on the soles of my feet, and then to be sent to the galleys. I was chained to the same galley and precisely the same bench as my lord the Baron. There were in this galley four young fellows from Marseilles, five Neapolitan priests, and two Corfu monks, who assured us that these things happen every day. My lord the Baron asserted that he had suffered a greater injustice than I; I, on the other hand, proposed that it was much more permissible to replace a bouquet in a bosom than to be found naked with an ichoglan. We were arguing the point continually, and getting twenty lashes a day with the bullwhip, when the chain of events within this universe brought you to our galley, and you ransomed us.
—Well, my dear Pangloss, Candide said to him, now that you have been hanged, dissected, beaten to a pulp, and sentenced to the galleys, do you still think everything is for the best in this world?
—I am still of my first opinion, replied Pangloss; for after all I am a philosopher, and it would not be right for me to recant since Leibniz could not possibly be wrong, and besides pre-established harmony is the finest notion in the world, like the plenum and subtle matter.112
CHAPTER 29
How Candide Found Cunégonde and the Old Woman Again
While Candide, the baron, Pangloss, Martin, and Cacambo were telling one another their stories, while they were disputing over the contingent or non-contingent events of this universe, while they were arguing over effects and causes, over moral evil and physical evil, over liberty and necessity, and over the consolations available to one in a Turkish galley, they arrived at the shores of Propontis and the house of the prince of Transylvania. The first sight to meet their eyes was Cunégonde and the old woman, who were hanging out towels on lines to dry.
The baron paled at what he saw. The tender lover Candide, seeing his lovely Cunégonde with her skin weathered, her eyes bloodshot, her breasts fallen, her cheeks seamed, her arms red and scaly, recoiled three steps in horror, and then advanced only out of politeness. She embraced Candide and her brother; everyone embraced the old woman; Candide ransomed them both.
There was a little farm in the neighborhood; the old woman suggested that Candide occupy it until some better fate should befall the group. Cunégonde did not know she was ugly, no one had told her; she reminded Candide of his promises in so firm a tone that the good Candide did not dare to refuse her. So he went to tell the baron that he was going to marry his sister.
—Never will I endure, said the baron, such baseness on her part, such insolence on yours; this shame at least I will not put up with; why, my sister’s children would not be able to enter the Chapters113 in Germany. No, my sister will never marry anyone but a baron of the empire.
Cunégonde threw herself at his feet, and bathed them with her tears; he was inflexible.
—You absolute idiot, Candide told him, I rescued you from the galleys, I paid your ransom, I paid your sister’s; she was washing dishes, she is ugly, I am good enough to make her my wife, and you still presume to oppose it! If I followed my impulses, I would kill you all over again.
—You may kill me again, said the baron, but you will not marry my sister while I am alive.
CHAPTER 30
Conclusion
At heart, Candide had no real wish to marry Cunégonde; but the baron’s extreme impertinence decided him in favor of the marriage, and Cunégonde was so eager for it that he could not back out. He consulted Pangloss, Martin, and the faithful Cacambo. Pangloss drew up a fine treatise, in which he proved that the baron had no right over his sister and that she could, according to all the laws of the empire, marry Candide morganatically.114 Martin said they should throw the baron into the sea. Cacambo thought they should send him back to the Levantine captain to finish his time in the galleys, and then send him to the father general in Rome by the first vessel. This seemed the best idea; the old woman approved, and nothing was said to his sister; the plan was executed, at modest expense, and they had the double pleasure of snaring a Jesuit and punishing the pride of a German baron.
It is quite natural to suppose that after so many misfortunes, Candide, married to his mistress, and living with the philosopher Pangloss, the philosopher Martin, the prudent Cacambo, and the old woman—having, besides, brought back so many diamonds from the land of the ancient Incas—must have led the most agreeable life in the world. But he was so cheated by the jews115 that nothing was left but his little farm; his wife, growing every day more ugly, became sour-tempered and insupportable; the old woman was ailing and even more ill-humored than Cunégonde. Cacambo, who worked in the garden and went into Constantinople to sell vegetables, was worn out with toil, and cursed his fate. Pangloss was in despair at being unable to shine in some German university. As for Martin, he was firmly persuaded that things are just as bad wherever you are; he endured in patience. Candide, Martin, and Pangloss sometimes argued over metaphysics and morals. Before the windows of the farmhouse they often watched the passage of boats bearing effendis, pashas, and cadis into exile on Lemnos, Mytilene, and Erzeroum; they saw other cadis, other pashas, other effendis coming, to take the place of the exiles and to be exiled in their turn. They saw various heads, neatly impaled, to be set up at the Sublime Porte.116 These sights gave fresh impetus to their discussions; and when they were not arguing, the boredom was so fierce that one day the old woman ventured to say: —I should like to know which is worse, being raped a hundred times by negro pirates, having a buttock cut off, running the gauntlet in the Bulgar army, being flogged and hanged in an auto-da-fé, being dissected and rowing in the galleys—experiencing, in a word, all the miseries through which we have passed—or else just sitting here and doing nothing?
—It’s a hard question, said Candide.
These words gave rise to new reflections, and Martin in particular concluded that man was bound to live either in convulsions of misery or in the lethargy of boredom. Candide did not agree, but expressed no positive opinion. Pangloss asserted that he had always suffered horribly; but having once declared that everything was marvelously well, he continued to repeat the opinion and didn’t believe a word of it.
One thing served to confirm Martin in his detestable opinions, to make Candide hesitate more than ever, and to embarrass Pangloss. It was the arrival one day at their farm of Paquette and Brother Giroflée, who were in the last stages of misery. They had quickly run through their three thousand piastres, had split up, made up, quarreled, been jailed, escaped, and finally Brother Giroflée had turned Turk. Paquette continued to ply her trade everywhere, and no longer made any money at it.
—I told you, said Martin to Candide, that your gifts would soon be squandered and would only render them more unhappy. You have spent millions of piastres, you and Cacambo, and you are no more happy than Brother Giroflée and Paquette.
—Ah ha, said Pangloss to Paquette, so destiny has brought you back in our midst, my poor girl! Do you realize you cost me the end of my nose, one eye, and an ear? And look at you now! eh! what a world it is, after all!
This new adventure caused them to philosophize more than ever.
There was in the neighborhood a very famous dervish, who was said to be the best philosopher in Turkey; they went to ask his advice. Pangloss was spokesman, and he said: —Master, we have come to ask you to tell us why such a strange animal as man was created.
—What are you getting into? answered the dervish. Is it any of your business?
—But, reverend father, said Candide, there’s a horrib
le lot of evil on the face of the earth.
—What does it matter, said the dervish, whether there’s good or evil? When his highness sends a ship to Egypt, does he worry whether the mice on board are comfortable or not?
—What shall we do then? asked Pangloss.
—Hold your tongue, said the dervish.
—I had hoped, said Pangloss, to reason a while with you concerning effects and causes, the best of possible worlds, the origin of evil, the nature of the soul, and pre-established harmony.
At these words, the dervish slammed the door in their faces.
During this interview, word was spreading that at Constantinople they had just strangled two viziers of the divan, as well as the mufti,117 and impaled several of their friends. This catastrophe made a great and general sensation for several hours. Pangloss, Candide, and Martin, as they returned to their little farm, passed a good old man who was enjoying the cool of the day at his doorstep under a grove of orange trees. Pangloss, who was as inquisitive as he was explanatory, asked the name of the mufti who had been strangled.
—I know nothing of it, said the good man, and I have never cared to know the name of a single mufti or vizier. I am completely ignorant of the episode you are discussing. I presume that in general those who meddle in public business sometimes perish miserably, and that they deserve their fate; but I never listen to the news from Constantinople; I am satisfied with sending the fruits of my garden to be sold there.
Having spoken these words, he asked the strangers into his house; his two daughters and two sons offered them various sherbets which they had made themselves, Turkish cream flavored with candied citron, orange, lemon, lime, pineapple, pistachio, and mocha coffee uncontaminated by the inferior coffee of Batavia and the East Indies. After which the two daughters of this good Moslem perfumed the beards of Candide, Pangloss, and Martin.
—You must possess, Candide said to the Turk, an enormous and splendid property?
I have only twenty acres, replied the Turk; I cultivate them with my children, and the work keeps us from three great evils, boredom, vice, and poverty.
Candide, as he walked back to his farm, meditated deeply over the words of the Turk. He said to Pangloss and Martin: —This good old man seems to have found himself a fate preferable to that of the six kings with whom we had the honor of dining.
—Great place, said Pangloss, is very perilous in the judgment of all the philosophers; for, after all, Eglon, king of the Moabites, was murdered by Ehud; Absalom was hung up by the hair and pierced with three darts; King Nadab, son of Jeroboam, was killed by Baasha; King Elah by Zimri; Ahaziah by Jehu; Athaliah by Jehoiada; and Kings Jehoiakim, Jeconiah, and Zedekiah were enslaved. You know how death came to Croesus, Astyages, Darius, Dionysius of Syracuse, Pyrrhus, Perseus, Hannibal, Jugurtha, Ariovistus, Caesar, Pompey, Nero, Otho, Vitellius, Domitian, Richard II of England, Edward II, Henry VI, Richard III, Mary Stuart, Charles I, the three Henrys of France, and the Emperor Henry IV? You know …
—I know also, said Candide, that we must cultivate our garden.
—You are perfectly right, said Pangloss; for when man was put into the garden of Eden, he was put there ut operaretur eum, so that he should work it; this proves that man was not born to take his ease.
—Let’s work without speculating, said Martin; it’s the only way of rendering life bearable.
The whole little group entered into this laudable scheme; each one began to exercise his talents. The little plot yielded fine crops. Cunégonde was, to tell the truth, remarkably ugly; but she became an excellent pastry cook. Paquette took up embroidery; the old woman did the laundry. Everyone, down even to Brother Giroflée, did something useful; he became a very adequate carpenter, and even an honest man; and Pangloss sometimes used to say to Candide: —All events are linked together in the best of possible worlds; for, after all, if you had not been driven from a fine castle by being kicked in the backside for love of Miss Cunégonde, if you hadn’t been sent before the Inquisition, if you hadn’t traveled across America on foot, if you hadn’t given a good sword thrust to the baron, if you hadn’t lost all your sheep from the good land of Eldorado, you wouldn’t be sitting here eating candied citron and pistachios.
—That is very well put, said Candide, but we must cultivate our garden.
* * *
1. A province of western Germany, near Holland and the lower Rhineland. Flat, boggy, and drab, it is noted chiefly for its excellent ham. In a letter to his niece, written during his German expedition of 1750, Voltaire described the “vast, sad, sterile, detestable countryside of Westphalia.”
2. Genealogical divisions of one’s family tree. Seventy-one of them is a grotesque number to have, representing something over 2,000 years of uninterrupted aristocracy. Cunégonde, who is of flawless nobility, has seventy-two quarterings.
3. The “looney” I have buried in this burlesque word corresponds to a buried nigaud—booby in the French. Christian Wolff, disciple of Leibniz, invented and popularized the word cosmology.
4. These catchphrases, echoed by popularizers of Leibniz, make reference to the determinism of his system, its linking of cause with effect, and its optimism. As his correspondence indicates, Voltaire habitually thought of Leibniz’s philosophy (which, having been published in definitive form as early as 1710, had been in the air for a long time) in terms of these catchphrases.
5. The argument from design supposes that everything in this world exists for a specific reason; Voltaire objects not to the argument as a whole, but to the abuse of it. Noses, he would say, were not designed to support spectacles, but spectacles were adapted to the preexisting fact of noses. His full view finds expression in the article on “causes finales” in the Philosophical Dictionary.
6. Voltaire chose this name to represent the Prussian troops of Frederick the Great because he wanted to make an insinuation of pederasty against both the soldiers and their master. Cf. French bougre, English “bugger.”
7. The recruiting officers of Frederick the Great, much feared in 18th-century Europe, wore blue uniforms. Frederick had a passion for sorting out his soldiers by size; several of his regiments would accept only six-footers.
8. This episode was suggested by the experience of a Frenchman named Courtilz, who had deserted from the Prussian army and been bastinadoed for it. Voltaire intervened with Frederick to gain his release. But it also reflects the story that Wolff, Leibniz’s disciple, got into trouble with Fredrick’s father when someone reported that his doctrine denying free will had encouraged several soldiers to desert. “The argument of the grenadier,” who was said to have pleaded preestablished harmony to justify his desertion, so infuriated the king that he had Wolff expelled from the country.
9. Dioscorides’s treatise on materia medica, dating from the 1st century C.E., was not the most up to date.
10. The name actually designates a tribe of semicivilized Scythians, who might be supposed at war with the Bulgars. Allegorically, the Abares are the French, who opposed the Prussians in the conflict known to hindsight history as the Seven Years’ War (1756–63). For Voltaire, at the moment of writing Candide, it was simply the current war. One notes that according to the title page of 1761, “Doctor Ralph,” the dummy author of Candide, himself perished at the battle of Minden (Westphalia) in 1759.
11. Hymns sung to give thanks for a victory; having both sides sing at the same time is obviously ridiculous. After hideous casualties, the war actually ended in stalemate, so neither side was entitled to a triumph.
12. Voltaire is satirizing extreme Protestant sects that have sometimes seemed to make hatred of Rome the sum and substance of their creed. Holland, as the home of religious liberty, had offered asylum to the Anabaptists, whose radical views on property and religious discipline had made them unpopular during the 16th century. Granted tolerance, they settled down into
respectable burghers. Since this behavior confirmed some of Voltaire’s major prejudices, he had a high opinion of contemporary Anabaptists.
13. Plato’s famous minimal definition of a man, which he corrected by the addition of a soul to distinguish man from a plucked chicken. The point is that the Anabaptist sympathizes with men simply because they are human.
14. The theme of homosexuality that attaches to Cunégonde’s brother seems to have no general satiric point, but its presence is unmistakable. See Chapters 14, 15, and 28. Note also that the sides in this lunatic war are scrambled; though Candide is fighting for the Bulgars, they loot his home; but he gets “revenge” when the Abares also loot a Bulgar castle.
15. Syphilis was the first contribution of the New World to the happiness of the Old. Voltaire’s information comes from Astruc, Traité des maladies vénériennes (1734).
16. A scarlet dye prepared from insects living exclusively in Mexico and Peru. “Chocolate”: prepared from the cacao bean, perhaps a greater gift from the Americas to the world.
17. Voltaire had suffered losses from various bankruptcy proceedings, which lend a personal edge to his satire here, besides diverting its point a bit.
18. By deduction from general principles.