These chapters are particularly interesting because in them Voltaire described two utopian states of sorts. It has been argued that life at the castle in Westphalia was utopian for Candide prior to the difficulty that led to his expulsion. But the utopias in this section are more easily identified as such. The first is the Jesuit utopia in Paraguay, where the Fathers had established a theocratic tyranny. One might very well call it a counter-utopia because it was an ideal state only if one were a Jesuit in the country. It was Cacambo who, not without irony, first described the utopia in glowing terms: "It is an admirable thing, this government. Los Padres (the Fathers) have everything and the people nothing; it is a masterpiece of reason and justice." The splendor in which the Jesuits of Paraguay lived was well illustrated by the description of the commandant's arbor, with its colonnade in green and gold marble. And it will be recalled that Candide was served an excellent breakfast prepared in vessels of gold, whereas the native Paraguayans ate corn in wooden bowls out in the open fields under the blazing sun. Yes, for Los Padres, life was indeed utopian as long as the theocratic government survived.
The second utopia in this section is that of the Oreillons, who existed in a pure state of nature, uncontaminated by manmade Western civilization; Jesuit Paraguay was beyond the borders of their land. All this relates to the concept of the noble savage, which became increasingly popular in the latter half of the eighteenth century. The idea was that nature itself was benign and good; let man live in a state of pure nature and he in turn will be good. Pangloss had embraced this philosophy of primitivism, as we learn from Candide. The name Oreillons derives from the Spanish Orejones, which indicates "pierced ears" or "big ears." Voltaire remained ironical in his account of these utopians. Understandably, Candide began to question all that had been taught him about "natural" man when it appeared that Oreillons were going to boil or roast him, but once his life was spared because he was not a Jesuit, he was no longer doubtful. The obvious conclusion is that the primitive people are no better nor no worse than so-called civilized people. Both are capable of great cruelty.
