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A society in which all physical requirements are supplied, and where no one needs to go to law; where men have

simplified religious belief to the lowest common denominator of natural religion; where neither crime nor war exist; and where men enjoy equality and fraternity. (Gordon 12) This is Voltaires vision of a perfect society, his personally crafted utopia: Eldorado. To his dismay, this paradise is much, much different from the Enlightenment France that he lived through. From equality to law; from the absence of crime to, most importantly, a lack of religious bigotry, this harmonious society is in stark opposition to mid-18th century France. Voltaire clearly illustrates his vision of a religion without conflict in Candide. As Daniel Gordon says, this glorious land is a place where religious beliefs are shared by all; it is a lowest common denominator of natural religion. (12) Gordon here is talking about the subtle, simplistic religion of the citizens. They do not pray; they only thank god for everything that they have been given, most likely because all physical requirements are supplied. (12) This is far different from the all-encompassing religious tendencies of the 18th century that Voltaire knew too well. Voltaires involvement with religious intolerance is shown when he participated in the campaign to restore the name of Jean Calas. This event, which happened years after the book was written, is similar to a question that Candide proposes to the old man: Do you mean to say you have no monks having people burned if they dont subscribe to their opinions? (80) This is just one more opposition of 18th century Western Europe. Jean Calas was a Calvinist who was tortured and executed because he was, most likely, wrongly accused of hanging his own son to prevent him from converting to Catholicism, which controlled the parlement in the area. Voltaires motto was Crush the infamous thing (the thing being bigotry and intolerance). (Hunt, Martin, Rosenwein, Smith 565) We can also see the influence of Voltaires desire for

tolerance in the old mans comments You will have no reason to be discontented but if any of the customs of this country should happen to displease, no doubt you will make allowances.(80) Voltaires creation of a perfect society allows the reader to get a good grasp of the values and ideals that he believes for the best, because, of course, he created it. We can obviously see social equality in this utopia by how Candide embraces and speaks with the King, after Cacambo asks whether or not one should fall on his knees or should he grovel, should he put his hands on his head or his behind, or should he lick the dust off the floor.(81) However, similar to mid-18th century Europe, the Kings witticisms were very important in making an impression. For Candide, they had surprised him as much as anything he had heard or saw. In hand with the lack of social inequality, poverty seems non-existent here, as the building that looked like a European palace happened to be an inn located in a poor village. The status of equality and poverty are quite different from the French peasantry system and utmost respect, and courtesies, for Royalty in Western Europe. As with all humans, Candide succumbs to greed. He realizes that If we stay here, we shall be no different from anybody else; but if we go back we shall be richer than all the kings of Europe put together. (82) This, combined of course with our protagonists endless love for Cungonde, induces Candide to be happy no longer (83) and leave with the help of the King. Simply put, Eldorado very concisely represents Voltaires utopia with its religious simplicity and lack of intolerance. In addition, the harmonious nature of the people, the lack of crime, law, and poverty, represents Voltaires perfect society. It also provides a stark opposition to the enlightened Western Europe of the mid-1700s.

Voltaire. Candide. Trans. John Butt. New York: Penguin Group, 1759. Print. Gordon, Daniel. Introduction to Candide. New York: Penguin, 1957. Print Hunt, Lynn, et al. The Making of the West: Peoples and Cultures. Boston: Bedford/St. Martins, 2010. Print.

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