Throughout the Age of Enlightenment, many philosophers offered differing answers to the difficult questions on the minds of mankind. Francois-Marie Arouet De Voltaire wrote “Candide”, in which he placed characters that presented and questioned their ideas regarding philosophy. The two characters with the most opposing viewpoints were Pangloss and Martin; the former being as extreme an optimist as the latter was a pessimist.
With Voltaire’s introduction of his character Pangloss in the very early words of “Candide”, the reader is immediately led to understand just what this young philosopher in the story represents:
It is demonstrable, said [Pangloss], that all things cannot be otherwise than as they are; for as all things have been created for some end, they must necessarily be created for the best end. (25)
This statement effectively sums Pangloss’s philosophical beliefs, as throughout the text’s duration his other words hold true to this idea. His world concept was, in fact, a direct reflection to that of the real world philosopher Leibniz, a German philosopher and mathematician of Voltaire’s time.
When the character Martin is introduced later in the story, he is presented with the exact opposite outlook than that of Pangloss. The story’s main character, Candide, said to him, “Surely the devil must be in you” (57). In reply, Martin said, “He concerns himself so much in the affairs of this world that it is very probable he may be in me as well as everywhere else…” (57). With a belief that such evil exists in the world as the devil likely being in everyone, Martin held a grim and dark philosophy indeed. Just as that of Pangloss, so too did this early statement, made by Martin, quickly define his worldview.
Candide asked a similar question of Pangloss, as to whether the devil was to blame for the syphilis sweeping across the land, and even then was killing Pangloss. Despite his suffering, however, the philosopher held strong to his beliefs. He replied to Candide’s question, “it was a thing unavoidable, a necessary ingredient in the best of worlds; for if Columbus had not caught in an island in America this disease…we should have had neither chocolate nor cochineal” (29). The idea that either chocolate or cochineal could be worth the pain, disfigurement, and death caused by a disease such as syphilis would be difficult for the average person to fathom. The belief that this could have been a valued trade-off could only be viewed justifiable by someone with such a resolute, optimistic faith as Pangloss had.
There could not have been a starker contrast to Pangloss’s ideals than that which Martin retained, however. Instead of the idea that this world was the “best of all possible worlds” (25), as the former often stated, Martin described the world as “something very foolish, and very abominable” (65). Individuals often have bad days or even a bad period of time during life and may temporarily feel similar sentiments as Martin expressed; however, he showed over the duration of the story that he did not waiver from this belief. He was not a man simply having a bad period in his life, but had accepted this philosophy as a life long doctrine.
Voltaire included the great Lisbon earthquake of 1755 in the story by incorporating it into the travels of Pangloss and his fellow voyagers. While they sailed into the port of this city, Pangloss’s optimism was tested once again. His benefactor, James the Anabaptist, who paid for his medical treatment during his bout with syphilis, had fallen overboard during the violent chaos of the cataclysm. Candide, also there, went to attempt a rescue, but was stopped by Pangloss “who demonstrated to him that the roadstead of Lisbon had been made on purpose for the anabaptist to be drowned there” (30).
This, however, was quite the opposite of Martin’s expressions. Instead of working to convince Candide to see the good in all things, he worked to convince him to forget false hopes and to see that nothing good could be expected from the world. When Candide wondered why his valet, Cacambo, had not returned with Mistress Cunegund, as had been agreed, Martin told him to forget her because Cacambo would have run off with her anyway. This was but another example that “Martin never ceased trying to prove to him that there is very little virtue or happiness in this world” (66).
After the destructive force of the Lisbon earthquake ended and thirty thousand inhabitants had died, Pangloss and Candide helped some of the survivors, who in return provided them with meals. During one of these occasions Pangloss again demonstrated his philosophy:
The repast, indeed, was mournful, and the company moistened their bread with their tears; but Pangloss endeavored to comfort them under this affliction by affirming that things could not be otherwise than they were: “For,” said he, “all this is for the very best end, for if there is a volcano at Lisbon it could be in no other spot; and it is impossible but things should be as they are, for everything is for the best.” (31)
These were daring words spoken in the midst of mourners where their city had just lost catastrophically. Only with great conviction in his ideology could he speak his mind in such a way as this.
While traveling with Martin, Candide persistently defended the philosophy of Pangloss, of whom he held such high regard. This never deterred nor altered Martin’s resolve, however. One such occasion took place when the two were in Venice together. They observed a young Theatian friar with a singing girl under his arm. They were described in such a way that revealed that few seemed happier in the world. Candide said to Martin, “You will at least allow that these two are happy” (66) and then he even ventured to lay a wager on this statement. Always true to his pessimistic sentiments, Martin replied, “Done! They are not what you imagine” (66).
Throughout the story the characters are subjected to many trials and tribulations, to say the least. After so much had happened, Candide wondered just how much Pangloss still believed in his own teachings so he asked him, “When you were hanged, dissected, whipped, and tugging at the oar, did you continue to think that everything in this world happens for the best” (76)? Pangloss replied, “I have always abided by my first opinion, for after all, I am a philosopher, and it would not become me to retract my sentiments” (76). After all his brutal experiences, he still acknowledged his original reasoning.
While still in Venice with Martin, however, Candide again tried to convince him that happiness could indeed exist in the world. He pointed out some gondoliers and the fact that they were always singing. This did not sway Martin in the slightest from his decided conviction. He answered, “You do not see them at home with their wives and brats” (68). The philosopher revealed, once again, his certainty that everything in life was so bad that the appearance of happiness was just that and nothing more. He believed, without doubt, that true happiness did not exist because it could not exist.
Throughout the story, philosophies from the Age of Enlightenment were presented through the characters Pangloss and Martin where their ideologies were questioned in the midst of numerous events. Both held strong to their beliefs regardless of the bad or good that befell them. Pangloss remained as extreme an optimist as Martin was a pessimist.

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