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The monumental shifts in human nature in the nature of the main character, primarily in Candide start with the real historical event of the Lisbon earthquake, which took place on November 1, 1755. From there, the old controversy of the German philosopher Gottfried Leibniz flared back to life. Leibnitz believed that life, in general, is good, and Voltaire, too, had a similar optimistic approach. However, in Candide, the position of doubtless optimism is viewed as willing illiteracy and ignorance towards life, or simply inexperience at it. Despite having a grotesquely fun narrative, the story has no truly happy heroes or events. Everyone suffers in one way or another, and this reveals to the reader the basis of human nature violence, cruelty, and grief. Every society is presented as unfair and unjust the only exception is the Eldorado, which does not exist in reality. Voltaire used this overall atmosphere of suffering and sadness to underline the absurdity of the world and human nature.
The chapter where the earthquake occurs is the centerpiece of the story. At this point, the events start to unfold: Candide and his optimistic mentor Pangloss part ways, the hero and his love Cunégonde begin their storyline, and Candide starts his epic adventures. However, it does not mark the beginning of Candides journey; at this point, Candide is in the middle of it, having witnessed and experienced many things. Before the earthquake, as he was exiled from his home, Candide simply wanders around the world without any real goal. However, the earthquake will serve as the drive that ignites the changes in him. The earthquake turned the capital of Portugal into ruins, taking about 90 thousand lives in 6 minutes. In the narrative, the storys climax is its peak of despair and grief. Voltaire describes the horrors the earthquake brought, underlining its devastating impact on the people around Candide.
Voltaires Candide, who was once a peaceful philosopher, turns into a killer after the events in Lisbon all in the name of love for Cunégonde. He now knows no remorse, as he disposes of a Jew who held Cunégonde as a slave, then of a great inquisitor. Moreover, after the Lisbon events, he finds the strength to oppose Cunégondes brother for refusing him the hand of his sister due to Candides lack of noble ancestry. He even kills the man, stabbing him with a sword without any effort, as if it was something he has done all his life. This points out the tremendous changes in Candides previously peaceful and kind nature. After the earthquake, he learns a lot and experiences a lot of grief. Candide manages to find Cunégonde. However, she does not have her astonishing beauty anymore. He now has everything: a home and friends; nevertheless, he still lacks the happiness he so desperately sought. Only in the end is the secret of it revealed to him by a wise stranger.
Voltaire draws on the grotesqueness of the events that happen to Candide and his friends to better depict lifes absurd complexity. For example, after the earthquake, the sages of that country could think of no means more effectual to prevent utter ruin than to give the people a beautiful auto-da-fé (Voltaire 2006, p. 23). Auto-da-fe refers to the burning of heretics, approved by the holy church. Candide and his friends were also taken to be executed for speaking free what was on their minds. However, fate seems to work in Candides favor, as the fire to burn him could not be ignited due to the rain, so instead, he is left alive whipped, but alive. Thus, Voltaire mocks the church and the Bible, rejecting the belief that all of the worlds faults come from peoples innate sinfulness. In opposition to Bible, Voltaire claims that suffering does not lead people to happiness it is the hard work and the realistic approach to the objective reality that shapes human nature.
Reference
Voltaire. (2006). Candide. The Project Gutenberg. Independently published. Web.
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