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 EDITED WITH INTRODUCTION AND NOTES 
 
 BY 
 
 SYLVESTER PRIMER, Ph.D. 
 
 Professor of Teutonic Languages at the University of Texas 
 
 BOSTON, U.S.A. 
 
 D. C. HEATH & CO., PUBLISHERS 
 
 1899 
 

 Copyright, 1894, 
 By Sylvester Primer. 
 
 Printed by Carl H. Heintzemann, Boston, Mass. 
 
PREFACE. 
 
 The prominence given to this drama in German litera- 
 ture, the deep philosophical and religious nature of the 
 work, the bitter controversy which was the immediate cause 
 of its publication, the many critical treatises and disserta- 
 tions which it has called forth, and the profound interest 
 we all feel in the questions discussed, make it desirable 
 to include this work in any course of readings in German 
 literature. It is an extremely suitable book for advanced 
 students, as it contains problems having an especial bear- 
 ing upon every- day life; it is in fact a drama of life, 
 ennobling,- uplifting, elevating above sordid interests, and 
 leading imperceptibly to that higher education of the 
 intellect and soul which belongs to modern advanced civil- 
 ization. None can read it and understand it without being 
 inspired with nobler views of life, purer views of his duty to 
 God and man, and clearer views of faith, love, charity, and 
 tolerance. As a study of literature it is a gem of the first 
 water, and should become a part of the education of every 
 well-informed German scholar. To the student of language 
 also it offers great inducements for a careful study. For 
 Lessing has put excellent work in this drama, which is a 
 model of perspicuity, originality, and naturalness. The 
 verse is not as polished as that of later writers, but is forci- 
 ble, energetic, and manly. Goethe declares that Lessing 
 „tourbe nadb unb nadf) gartj epigrammatifd) in feinert ©ebidE)ten, 
 
IV PREFACE. 
 
 Inapp m ber SJtinna, lafonifd^ in ©milia ©alotti; tyater 
 fetyrte er erft ju einer tyeiteren Slatoetat guriitf, bie ityn fo rootyl 
 fleibet im -Watty an." It may well be called the last note of 
 the dying swan, for it was Lessing's last words to the 
 public. 
 
 The Introduction contains nothing original, as the emi- 
 nent critics have left but little to be said on the subject. 
 It simply collects and arranges the information necessary 
 to a proper understanding of the situation of the author 
 and the problem of the drama. Acknowledgment is here 
 given for the aid derived from those whose works are men- 
 tioned in the Bibliography on p. 299. Special mention 
 is also made in the body of the work wherever necessary. 
 
 The text is based on that of Dr. Robert Boxberger in 
 Joseph Kiirschnei's Deutsche National- Litter atur, Band 60. 
 Some changes have been made after a careful collation 
 with the excellent text of Lachmann-Maltzahn. 
 
 The Notes are critical and explanatory, though the 
 literary side has not been forgotten. The aim has been to 
 bring out all the beauties of the play and show the poet and 
 dramatic critic in his work. For the critic produced 
 masterpieces according to his own high standard proclaimed 
 in his Dramaturgy. 
 
 The Bibliography contains only those works treating of 
 the Nathan. For general works on Lessing see the 
 Bibliography to Minna von Barnhelm in this same series. 
 
 For helpful suggestions, thanks are due Professor Calvin 
 Thomas, Dr. Walter Lefevre and Dr. Morgan Callaway, Jr. 
 
 SYLVESTER PRIMER. 
 Austin, Texas, May 30, 1894. 
 
INTRODUCTION. 
 
 „2efftttg'8 dlatfyan tft neBen ©oetlje'S gauft bag (Stgentfjumticfjfte unb 
 Deutfdjefte, toaS urtjere $oefte gefcfjaffen rjat." — ®er&inu§. 
 
 I. LESSING AND RELIGIOUS PHILOSOPHY. 
 
 Religion, philosophy, the problem of life, all receive a care- 
 ful consideration in Lessing's Nathan the Wise, and we cannot 
 fully understand it in its bearing upon the burning questions of 
 that day and our own without at least a general knowledge of 
 the religious questions which the author attempts to solve by his 
 drama and some slight examination of the influence which the 
 philosophy of the period exerted upon the discussions of its 
 religious and social problems. It is the child of the Age of 
 Enlightenment, that age in which the minds of men were deeply 
 moved, in which there was such a revolution of opinions and 
 feelings as had not been since the great Reformation. In fact, 
 the Age of Enlightenment really resumes the prematurely inter- 
 rupted work of the Reformation and carries it to its logical 
 conclusion. The movement of the Reformation is theological, 
 that of the Age of Enlightenment is philosophical ; with the 
 former revelation remains intact ; the latter denies divine revela- 
 tion, and lets religious knowledge consist merely in human 
 thought and feeling. 
 
 After Luther the Bible became the norm of faith ; but who was 
 to guide the believer in discovering its truth ? Was he to be a 
 law unto himself, or should there be a third person, or principle, 
 that should be authority to him? Here the Reformers took 
 two courses diametrically opposed to each other. The one 
 party, who did not wish to trust to subjective reason, to human 
 
 v 
 
VI INTRODUCTION. 
 
 intellect, interpreted the truth contained in the Bible according 
 to the public confessions and symbols of their own church ; a 
 course not very different from that of the Roman Catholic 
 Church. Others, without regard to the confessions of faith in 
 their particular churches, explained the Scriptures according to 
 the dictum of their own subjective reason, thus endangering the 
 truth as a whole, the real body of religious faith ; for only 
 when there is some generally recognized principle which will 
 enable us to determine what truth the Scriptures do teach, and 
 to distinguish the true from the false, can the freedom de- 
 manded by the Reformers, independent of every mere outer 
 authority, be brought into unison with the objective divine 
 truth. 
 
 Soon, however, the spiritual life of the Protestant movement 
 yielded to doctrinal soundness, and the piety of the emotions 
 was underrated. Dogmatism now usurped all authority, which 
 was naturally not at all pleasing to the more devout ; hence we 
 find mysticism and pietism rapidly gaining ground. But the 
 real attack on the Lutheran faith came from a quarter hitherto 
 little heeded, and with weapons which had not been used for a 
 long time. It threatened to subvert the entire fabric. Reason 
 in religion was the mighty force which now came to the front 
 and began that destructive Biblical criticism which is still 
 raging. The authority which the Reformers, when contesting 
 the infallibility of the Church, had placed in the Holy Scriptures, 
 had yielded to that criticism which subjected the Bible to the 
 same tests as were applied to classic authors. It was the Age 
 of Enlightenment which made reason the norm by which the 
 truth of revelation was to be judged. Belief became doubt ; 
 doubt, rationalism. The bonds of the narrow point of view were 
 rent asunder by the free intellect of a general civilization. Ger- 
 man theological rationalism endeavored to test thoroughly the 
 underlying principles of the various beliefs, sift the good from 
 the bad, and elevate the moral standard. The clear and 
 
INTRODUCTION. Vll 
 
 sensible doctrine of morality proclaimed by the rationalists, 
 and moral philosophers spread good morals, freedom of thought 
 and religious tolerance. An attempt was made to reconcile 
 philosophy and religion. Many theologians, who believed that 
 the real orthodox faith harmonized with philosophy, confidently 
 asserted that the union between reason and revelation had 
 been sealed forever. But the attempt at such union proved 
 abortive. 
 
 It must not be supposed that this new movement was entirely 
 successful in suppressing the adherents of the old faith. This 
 was not accomplished till the last two decades of the century, 
 when Kant's philosophy transformed the essential doctrines of 
 the Christian belief into general expressions of morality ; how- 
 ever, the conflict in which Lessing took such an important part 
 was advanced to another stage by Kant's Philosophy of Pure 
 Reason. The representatives of orthodoxy, who insisted upon 
 the authority of the Bible and the symbols, and also claimed the 
 power of the temporal authorities for themselves, strove with 
 all the means at their command to overcome this enemy who 
 was threatening to overthrow the very foundation of the present 
 theological system. 
 
 Early in life Lessing showed a deep interest in everything 
 pertaining to the religious nature of man. In the fragment en- 
 titled Thoughts on the Moravians he sought to free religious 
 truth from all adulteration, and guard it against the caprice of 
 the opinions, subtilties and sophisms of reason. There he 
 maintained that poverty of knowledge is superior to the arro- 
 gance of hollow thinking. Cardan (i 501-1576) had repre- 
 sented in his De Subtilitate (1552) the four religions of the 
 world, Heathenism, Judaism, Christianity, and Islamism, in a 
 dialogue in which each representative defended his own belief 
 and sought to refute the others. Since Cardan showed indiffer- 
 ence as to which was victor in the controversy he was accused 
 of hostility to Christianity. Lessing undertook his defence and 
 
Vlll INTRODUCTION. 
 
 easily proved that Cardan was really guilty of favoring Chris- 
 tianity, because he had given to the Christian the strongest, to 
 his opponents the weakest arguments. The Jew and the Mus- 
 sulman, said Lessing, could have defended themselves against 
 the unjust attacks of the Christian far better than Cardan lets 
 them. Then Lessing took up the cause of the Jew and Mussul- 
 man and showed how both could and should have answered. 
 In the defence of the Mussulman he used the arguments of the 
 Deists to prove the superiority of Islamism to Christianity. 
 This religious feature reminds us vividly oi Nathan, and perhaps 
 Danzel is not far wrong when he says that Lessing's first 
 thought of Nathan arose here. 
 
 What, then, was Lessing's position on the religious questions 
 of the day? A difficult problem to solve. He certainly was 
 not strictly orthodox, and yet he did not wholly reject orthodoxy 
 and pass over to the so-called school of rationalism which seemed 
 to wish to make tabula rasa of the past and leave the future to 
 wild speculation. Lessing preferred to leave the old, bad as it 
 was, till something better could be found to take its place. The 
 trend of Lessing's thoughts was on the side of the movement of 
 Enlightenment. But he was by nature an investigator and 
 needed to examine everything carefully, and to consider thor- 
 oughly every possible phase of a question before he decided. 
 In his opinion the final object of religion was not absolute sal- 
 vation, no matter how, but salvation through enlightenment, 
 for enlightenment to him meant salvation. The bent of his 
 mind was toward historical researches, which distinguished him 
 from the popular philosophers of the day. This led him to 
 his favorite idea of a graded and regular historical development 
 of the religious nature of man. He hated dogmatism of what- 
 ever kind, whether of old tradition, of authoritative faith, or 
 of Enlightenment itself, and fought it wherever he found it. 
 That combination of philosophy and religion so popular in his 
 day he opposed. He regretted that the natural partition be- 
 
INTRODUCTION. IX 
 
 tween the two had been torn down : for " under the pretext of 
 making us reasonable Christians they (these tinkers) make us 
 most unreasonable philosophers.'' 
 
 His controversy with Goeze* gave him the desired opportunity 
 to explain and establish more fully his idea of religion and 
 Christianity. He there makes the true distinction between 
 ! religion per se and the form in which it is clothed at any definite 
 time and by any definite sect. Whether religion with him 
 means anything more than morality still remains an unsolved 
 problem. He certainly understood the distinction between the 
 religion of Christ and the Christian religion, that is, the religion 
 of piety and love of mankind, and the worship of Christ as a 
 supernatural being. This is the central thought of the A^athan. 
 ■ ' The Nathan is the poetic glorification of the idea which con- 
 siders the human side of the question of more importance than 
 the positive, the moral more important than the dogmatic, which 
 judges man, not by what he believes, but by what he is" 
 (Zeller, Deutsche Philosophie, 304 ff.). Lessing did not accept 
 the orthodox doctrines of faith without questioning them ; he 
 was too independent for that. He certainly showed that he was 
 a thinker on theological questions who understood the specu- 
 lative depth inherent in the dogmas of Christianity, and took the 
 field against the Socinians and Deists who ignored that 
 depth. And yet, though often a defendant of Lutheran ortho- 
 doxy, the time came when Lessing was considered its greatest 
 opponent, and with much justice, though he was forced into this 
 attitude against his own wish and in self-defense. 
 
 II. THE ANTI-GOEZE CONTROVERSY. 
 
 While in Hamburg Lessing probably made the acquaintance 
 of the writings of Professor H. S. Reimarus (1768!) ; for he was 
 well acquainted with the children of the professor, and undoubt- 
 
 * Pastor J. M. Goeze of Hamburg, with whom Lessing had his celebrated con- 
 troversy about the Wolfenbiittel Fragments. 
 
X INTRODUCTION. 
 
 edly received a copy of the manuscript from them. Under the 
 title of Fragments froi7i an Unknown he published parts of this 
 manuscript while at Wolfenbiittel in his Contributions to History 
 and Literature. Their publication was accompanied by Les- 
 sing's notes, in which he called attention to the weakness of the 
 authors arguments, and often suggested how they might best be 
 answered. These fragments excited little interest at first ; a 
 mere accident drew public attention to them. The Hamburg 
 Pastor Goeze was then engaged in writing the history of the 
 Low Saxon Bibles, and had written to Lessing to collate a 
 Bible found in the library for a certain passage. Lessing was 
 then in great anxiety about the life of his wife, who lay at the 
 point of death, and either neglected or forgot to attend to the 
 matter. This won him the bitter enmity of Goeze, who con- 
 sidered himself misused. Goeze now took up the subject of 
 the Fragments with fanatical rage and declared Lessing^ run- 
 ning comments on them to be a hostile attack upon the Chris- 
 tian religion. When outdone by Lessing in this literary pas- 
 sage-at-arms he resorted to the Consistory at Brunswick. The 
 Fragments were confiscated and Lessing was strictly forbidden 
 for the future to publish anything on religious matters, either 
 at home or abroad, either with or without his name, without 
 the express sanction of the government. But Lessing was not 
 intimidated, and in 1776 he directed another scathing article 
 at his foe entitled, Necessary Answer to an Unnecessary Ques- 
 tion. It was the last word of the whole controversy. Thus 
 the affair took a different turn from that which Lessing had 
 at first thought to give it. He now found himself obliged to 
 shake the very foundations of the Orthodox-Lutheran system, 
 and to call forth a battle between the spirit and the letter which 
 has been left to us as an inheritance. 
 
 Lessing's Anti-Goeze writings which this controversy called 
 forth have ever been admired for their wit and brilliancy. The 
 genius of this great critic is here shown in its full power. If 
 
INTRODUCTION. XI 
 
 the wit, even where it plays with the person of Goeze, who was 
 by no means to be despised, produces an elevating feeling in us, 
 the reason of this elevation can only be found in the fact that 
 it is the force of the truth by which we feel ourselves imper- 
 ceptibly drawn on. His first and greatest contributions are his 
 Axiomata, of which the first reads thus : " The letter is not the 
 spirit, and the Bible is not religion. The Bible contains more 
 than belongs to religion, and it is a mere hypothesis that the 
 Bible is as infallible in this more as in the rest.' 1 Lessing thus 
 distinguishes between the spirit, or the absolute principle from 
 which religion proceeds, and the holy Scriptures, that document 
 in which religion is contained, but in which more appears than 
 belongs to religion. He does not deny, therefore, that that part 
 of the Bible which contains real religious principles was inspired 
 by the Holy Ghost. Consequently objections to the letter and 
 the Bible are not likewise objections to the spirit and religion. 
 His second axiom runs thus : " Religion also existed before the 
 Bible. Christianity existed before the evangelists and apostles 
 wrote. Some time passed before the first of these wrote, and a 
 very considerable time before the whole canon was produced. 
 However much we may depend on these writings, the whole 
 truth of the Christian religion cannot possibly rest upon them. 
 If there was indeed a period in which it had already taken 
 possession of so many souls, and in which assuredly no letter of 
 that which has come to us was written, it must be possible that 
 all that the evangelists and apostles wrote was lost and yet the 
 religion taught by them maintained itself. 1 ' Lessing could 
 easily prove that the teaching of the first apostles was oral and 
 that tradition was more important than the Scriptures. The 
 Rule of Faith existed before any book of the New Testament, 
 and it became the test of the writings of the apostles by which 
 the present canon was made, and many other epistles, though 
 bearing the names of apostles, were rejected. He maintained 
 that it was not possible to show that the apostles and evangelists 
 
Xll INTRODUCTION. 
 
 wrote their works for the express purpose of having the Christian 
 religion completely and wholly deduced and proved by them. 
 Ages passed before the Scriptures acquired any authority, and 
 without the Rule of Faith it would be impossible to prove the 
 present Christian religion. This was playing into the hands of 
 the Catholics, but whether intentionally or rather to point out a 
 real defect of the Protestant doctrines, is left ambiguous ; it is 
 certainly the weighty point in the contest. Lessing feared that 
 he might be misunderstood and therefore sought to forestall 
 hostile criticism in his third axiom, where he says: " Religion 
 is not true because the evangelists and apostles taught it, but 
 they taught it because it is true. From its inner truth the 
 written traditions must be explained, and all written traditions 
 can give it no inner truth when it has none." In other words, 
 religion does not receive its truth from those who proclaim 
 it, nor does the document in which it is contained lend it a truth 
 it does not possess itself. Religion, then, is independent of the 
 Bible. 
 
 The enunciation of this principle caused great discontent 
 among those who could not see any difference between religion 
 par excellence and the Bible, its promulgator. Our historical 
 knowledge of revealed religion comes to us immediately from 
 the Bible, but the real knowledge of truth is to be found in 
 independent inner signs which are no more dependent on the 
 Bible than the truth of a geometrical problem is dependent on 
 the book in which it is found. Lessing distinguishes in the 
 Bible the spirit from the letter, the eternal from the temporal. 
 Lessing's contemporaries were not able to comprehend nor fully 
 to appreciate the truth which forms the basis of his polemic 
 against his opponents. In his Education of the Human Racehe 
 advances to a grander truth, viz., that " what Education is 
 to the individual man, Revelation is to the Human Race. Educa- 
 tion is Revelation which comes to the individual man. Revela- 
 tion is Education which has come to the Human Race, and is 
 
INTRODUCTION. Xlll 
 
 still coming. " He divides God^s Revelation to man into three 
 stages : The first is that of the Israelites under the Old Dispen- 
 sation, the lowest stage, where perceptible punishment and 
 rewards are necessary. Fear of temporal punishment prevented 
 the evil from breaking out in man. Christianity was the second 
 stage, the spiritual religion. Christ became the teacher of the 
 immortality of the soul, and thus another true future life gained 
 an influence upon the acts of men. "These writings (of the 
 New Testament) have for seventeen hundred years enlightened 
 human reason more than all other books, if only by the light 
 which human reason has given to them," As the human race 
 outgrew the Old Dispensation it will also outgrow the New. 
 The third stage, or the stage of " the new, eternal gospel which 
 is promised in the elementary books of the New Testament will 
 surely come." This is the time of perfection, "when man, the 
 more convinced his reason feels of the ever better future, will 
 indeed not have to borrow motives for his actions from this 
 future, since he will do the good because it is good, not because 
 arbitrary rewards have been promised which should merely fix 
 and strengthen the fickle look in order to teach the inner, better 
 rewards of the same." Lessing maintains that the inducement 
 to do good for the professing Christian is not so much the pure 
 love of the good as rather the prospect of eternal happiness, 
 which, according to Christian doctrines, is the consequence of 
 virtue. A certain eudemonistic element, therefore, will still 
 cling to the common Christian doctrine and it would only be 
 reserved for the religion of the future to display virtue in its 
 complete purity. Not till the time when men recognize the 
 truth of religion and have given themselves wholly up to that 
 truth, with the heart freed from every emotion of eudemonism, 
 nave they arrived at that grade of development where they may 
 expect the New Gospeh This third age will come, of that our 
 author has no doubt. Lessing therefore declares that no posi- 
 tive religion has any right to claim supremacy. Particular races 
 
XIV INTRODUCTION. 
 
 and particular times must have a religion suited to them and 
 their time, which must change as they outgrow it, or as the 
 times change. There is constant growth, constant advance. 
 In this light no nation, no person, has the right to claim that 
 his religion is the only true religion ; nor can he claim his to be 
 superior on the plea of special revelation, but only as having 
 more of the divine nature in it. In other words it must be less 
 mixed with elements foreign to the true nature of religion and to 
 God in order to be superior. Lessing did not join those skeptics 
 who were attempting to overthrow the Church and all religious 
 belief, but he had the courage to proclaim to these iconoclasts 
 that they misunderstood the religion they assailed. It had 
 achieved great good for the human race and would continue its 
 work. "Why," he asks, "will we not rather recognize in 
 positive religions the direction in which alone the human under- 
 standing has been able to develop itself in various places, and 
 may yet further develop itself, than either smile or scowl at 
 either of them?" 
 
 III. NATHAN THE WISE. 
 
 In the Goeze controversy Lessing had violated the commands 
 of those over him and felt that he might lose his position as 
 librarian of Wolfenbiittel ; moreover he wished to put in popular 
 and imperishable form the principles established by the discus- 
 sion. Therefore he conceived the idea of preparing the Nathan 
 for publication and selling it on subscription. The first definite 
 notice we find of the play is in a letter to his brother, dated 
 August ii, 1778. " Many years ago," he writes, "I once 
 sketched a play, the plot of which bears a kind of analogy to my 
 present controversy, of which I did not then even dream. , . 
 If you and Moses (Mendelssohn) wish to know it, you may 
 turn to the Decanter one of Boccaccio, Giorn. I, Nov. Ill, 
 Melchisedech, Giudeo. I think I have invented a very interesting 
 episode to it, so that all will read well, and I shall certainly play 
 
INTRODUCTION. XV 
 
 the theologians a greater joke than with ten more fragments." 
 In another letter he gives the additional information that "it 
 will be anything but a satirical piece which will enable me to 
 leave the battle-field with sarcastic laughter. It will be as 
 pathetic a piece as I have ever written, and Mr. Moses (Mendels- 
 sohn) has judged correctly that mockery and laughter would not 
 be in harmory with the note I struck in my last paper [Necessary 
 Answer, etc.] (which you will also find vibrating in this after- 
 piece), unless I wished to give up the whole controversy. But 
 I do not yet have the least desire to abandon it, and he (Moses) 
 shall indeed see that I am not going to injure my own cause by 
 this dramatic digression. 11 On another occasion he adds : " My 
 piece has nothing to do with our present blackcoats (clericals), 
 and I will not block the way for its final appearance on the the- 
 atre, if a hundred years must first pass. The theologians of all 
 revealed religions will indeed silently curse it. but they will be 
 careful not to take sides against it openly. 1 ' In other words 
 Nathan represents his third stage. 
 
 The soul of our drama, the leading thought in it, is that 
 piety of the heart, justice, and love first impart the genuine con- 
 secration to the confession of the definite, positive faith, such 
 consecration as we see in the centurion of Capernaum, in Nico- 
 demus, in Nathanael the Israelite without guile, in the Samaritan, 
 in Cornelius the centurion, wh$ all received God's approbation. 
 For true religion possesses the power of making one's self well- 
 pleasing to God and man. It may not produce its true effect in 
 everyone ; for it requires one condition, namely, faith or confi- 
 dence, and only he who possesses this faith, this confidence, 
 can make himself well pleasing to God and man. Therefore 
 Lessing was not comparing Islamism, Judaism, and Christianity 
 in Nathan and judging the three religions according to their re- 
 spective merits. The very fact that Saladin is a Muhammedan, 
 Nathan a Jew, and the Patriarch a Christian, but neither of them 
 a true representative of his religion, contradicts this view. There 
 
XVI INTRODUCTION. 
 
 is a good reason why Lessing makes the Patriarch a Christian 
 and Nathan a Jew, as we shall see later on. 
 
 The gospel of Christian love is taught in the parable of the 
 Good Samaritan and is found in the words of Christ: " Love 
 your enemies, bless them that curse you, do good to them that 
 hate you, and pray for them which despitefully use you, and per- 
 secute you ; that ye maybe the children of your father which is in 
 heaven ; for he maketh his sun to rise on the evil and on the good, 
 and sendeth rain on the just and on the unjust " (Mat. v, 44-45). 
 This unegoistic, disinterested love proceeding from resignation 
 to God forms the kernel of Christianity ; we see that Lessing 
 acknowledges this as the vital essence of the Christian religion in 
 his beautiful fragment, The Testcu?ie7it of John, who repeated 
 constantly to his disciples the words, " Little Children, love ye 
 one another, " and when asked why, answered, ''because it is 
 the Lord's command and because when ye do that alone, ye do 
 all." Moreover it is not a comparison of religions, but of men. 
 For religion is not an outer garment, but a living, animating 
 principle which makes its possessor well-pleasing to God and man. 
 And yet every religion which does not confine itself to one indi- 
 vidual, but is to take root in a nation, must be expressed in a 
 certain form of divine service, in certain customs and rites." 
 Every nation has its peculiar form of religion. Only when a 
 religion is adapted to the nation which possesses it, can it fulfil 
 its mission and educate the people to true religion. Sometimes 
 the mere outward form covers up the real kernel of religion, but 
 as long as the real kernel is there it has some vitalizing power. 
 True tolerance is quite opposed to mere indifference and proceeds 
 from a firm conviction of the truth of one's own faith ; it consists 
 in the fact that we recognize in others the moral principle of 
 their convictions and the historical right of certain symbols and 
 rites. But he who thinks that the true essence of religion in- 
 heres in these symbols and rites alone will be just as intolerant 
 as he who denies their origin, their significance, and their justifi- 
 
INTRODUCTION. Xvil 
 
 cation. Lessing cannot therefore be justly reproached with 
 having made Christianity inferior to Islamism and Judaism, nor 
 does any blame attach to him for having left it undecided which 
 of the three religions is in possession of the true ring. "By 
 their fruits ye shall know them." and has he not made it evident 
 in his Education of the Human Race and other writings which 
 of the three he considers highest? And do we not know which 
 produces the best fruits ? Let modern civilization answer those 
 who still doubt. Although it is Christianity in which the spirit 
 of Christ reveals the truths of God most perfectly, it is not true 
 of all individuals in it, and no one has the right to draw conclu- 
 sions about the essence of Christianity from isolated examples. 
 For there is a vast difference between the real, vivifying power 
 of the gospel and sporadic distortions produced by crippled, 
 mis-shapen growth ; between the truth of an idea itself and indi- 
 vidual appearances of the same ; between its effect in universal 
 history and its subjective existence in the souls of individual 
 men. 
 
 But why, we may justly ask, did Lessing make, a Jew 
 (Nathan), a Saracen (Saladin), the representatives of his 
 higher religion, and make of the Patriarch a true pattern of 
 priestly arrogance and all that is most abhorrent in human 
 nature? It has been w r ell answered that Lessing " wished to 
 preach to the Christians, wished to make them conscious of the 
 foolishness and badness of their intolerant views and shame 
 them ; for this purpose distortions from their own faith and 
 noble examples from the non-Christian world served him better. 
 For Christ himself held the Good Samaritan as an example to 
 the hard-hearted Pharisees and stiff-necked scribes ; but he did 
 not wish to place Samaritanism above Judaism for all that." 
 (Pabst, p. 148.) We repeat that Lessing did not choose the 
 persons of his drama as representatives of their special religions. 
 For if the Christians of the drama are to represent Christianity, 
 then the Jews and Muhammedans must likewise represent their 
 
XV111 INTRODUCTION. 
 
 religions. But neither Nathan nor Saladin, nor Sittah, nor 
 Al-Han* represents at all his religion ; but one is forced to believe 
 that Lessing had just the opposite in view in sketching their 
 characters and actions. For he has either completely suppressed, 
 or at least weakened and placed in the background, the peculiar, 
 innate marks of different faiths by the compensating power of 
 their religion of humanity and reason. No one would be able to 
 extract the true doctrine of Christ from the characters and acts 
 of the Patriarch, of Daja, of the Templar, of the Friar. The 
 only reason which induced Lessing to take his best characters 
 from other faiths and to make the Christians the worst is the 
 lesson he wished to teach. He wished to " hold the mirror up 
 to nature, to show virtue her own features, scorn her own image, 
 and the very age and body of the time his form and pressure. " 
 And all for the instruction of the Christians. For he wished to 
 rebuke those who put the letter above the spirit, which results in 
 arrogance, hypocrisy, intolerance, and fanatical persecutions. 
 This was the answer to Goeze and his clan and was the con- 
 tinuation of his controversy by which he hoped to defeat his 
 opponents. Therefore he could not take his dramatic characters 
 in which he intended to show the distortions of the Christian 
 religion from among the Jews and Muhammedans, but must 
 choose them from among the Christians. For his drama was 
 intended for effect upon Christians, as he had his motive from 
 them. Had Lessing been a Jew or Mussulman and wished to 
 give them a lesson, he would have chosen a Christian for his 
 model character. 
 
 But the real, deep, underlying reason for choosing a Jew 
 as model lies in the fact that the best criterion of strength and 
 skill in a warrior is the degree of strength and skill shown by his 
 opponent over whom he wins the victory. None of the three 
 religions under discussion offers such a contrast with the idea of 
 the Nathan as the Jewish ; therefore none of them makes it so 
 difficult for its professor to realize this idea and so interweave it 
 
INTRODUCTION. XIX 
 
 into his character as to make it a living principle of life as the 
 Jewish ; none but the Jewish offers so many obstacles for over- 
 coming contradictory errors and vices. The belief in Jehovah 
 as the jealous, angry God of punishment rather nourishes hate 
 than the common love of mankind ; the belief in Jehovah and in 
 the Jewish nation as his chosen people leads to national and 
 religious arrogance ; to contempt for the Gentiles : it obstructs, 
 or at least renders difficult, the germination of the idea of 
 humanitarianism and cosmopolitanism. The history of the Jews 
 confirms this statement. Even the Templar, w r ho had risen 
 above nationality and positive religion, cherishes such prejudice 
 against the Jews that at first he will have nothing to do with 
 Recha and Nathan: " A Jew's a Jew, and I am rude and 
 bearish." The power of reason and love is all the more mag- 
 nificent when it triumphs over such prejudices ; here is the pro- 
 found reason why Nathan, who so far surpassed all other char- 
 acters in goodness and wisdom, is made the principal character 
 of the drama. We must not look for his prototype either in the 
 spirit of the time, which indeed in its tendency to Enlighten- 
 ment was favorable to the Jews, nor in the personal friendship of 
 Lessing with Moses Mendelssohn, who himself says of A T athan : 
 11 After the appearance of Nathan the cabal whispered into the 
 ear of every friend and acquaintance that Lessing had abused 
 Christianity, though he has only ventured to reproach some 
 Christians and at most Christianity. In very truth, however, 
 his Nathan, as we must confess, redounds to the honor of 
 Christianity. Upon what high plane of enlightenment and 
 civilization must a people be in which a man can rise to this 
 height of sentiment, can educate himself to this excellent knowl- 
 edge of divine and human things. At least posterity must 
 think so, it seems to me ; but Lessing s contemporaries did not 
 think so." It is safe to assume that the Nathan represents 
 Lessing's third stage in the Education of the Human Race, the 
 period of " Peace on earth and good will to men," the reign of 
 
XX INTRODUCTION. 
 
 universal peace where men shall do right because it is right and 
 govern themselves without law or rulers, as each one will prefer 
 another's interest to his own. 
 
 IV. THE THREE RINGS. 
 
 The setting of Lessing's conception of a perfect religion is the 
 tale of the three rings, to which we now turn our attention. In 
 the times of the crusades the belief obtained to a considerable 
 extent that Christians, Jews and heathen all serve one God ; or, 
 as some stated it, God possesses three kinds of children in 
 Christians, Jews and heathen. The decision of rank for the 
 children of the house rests only with the father. The order of 
 Knights Templars favored these liberal views, and even the fore- 
 most thinkers among the Jews believed that Judaism and Chris- 
 tianity were two true religions coming from God and that neither 
 was tainted with deceit. One of their wise rabbis (it must have 
 originated in the eastern country which is so full of metaphorical 
 language) clothed this thought in a parable, afterwards known 
 as the parable of the rings. About the year noo a Spanish 
 Jew put it in its earliest and simplest Jewish form. Don Pedro 
 of Arragon once asked a rich Jew, who had the reputation of 
 great wisdom, which of the two laws (Mosaic or Christian) he 
 considered the better, in order to have an excuse for appropriat- 
 ing his money, no matter what answer he might give to the 
 question. The Jew took three days' time for thought, at the 
 end of which he came back to the king in apparent confusion 
 and related the following incident : A month ago his neighbor, 
 a jeweler, on the point of making a long journey, had comforted 
 his two sons by giving each a precious stone. This morning 
 they had asked him, the Jew, about the worth of the two 
 treasures, and, on his explanation that they must wait for the 
 return of the father who alone was competent to decide the 
 question, they had abused him and beaten him. Pedro said 
 that this mean conduct of the sons deserved punishment. 
 
INTRODUCTION. XXI 
 
 "Let thy ear hear what thy mouth speaks," replied he Jew. 
 "The brothers Esau and Jacob have each a precious stone, and, 
 if you wish to know who has the better, send a messenger to the 
 great Jeweler above who alone knows the difference." Pedro, 
 satisfied with the answer, sent the Jew away in peace. 
 
 Between this simplest parable of the precious stones and the 
 richest in every way (Lessing's version in Nathan} many mem- 
 bers and variations appear, full of pride of faith and spiritual 
 freedom, of exclusive confidence and unsparing skepticism, of 
 universal love of man and narrow hate. The moral lesson con- 
 tained in all these different versions is the teaching of brotherly 
 love, humanity, and mutual tolerance, — which forms the essence 
 and basis of the Christian religion. And this is the same lesson 
 which Lessing had been trying to teach in his controversy with 
 Goeze, in the Education of the Human Race, and the other 
 writings of that period, so that Nathan only embodies in poetic 
 form what he had already said elsewhere. In Spain, probably, 
 a third religion was added, the Moorish. The indecision 
 remains, but the early Christian transformation clouded the 
 clearness of the Spanish-Jewish anecdote. According to 
 Wunsche {Origin of the Parable of the Three Rings} the next 
 earliest account is found in the Cento Novelle AnticJie, a well- 
 known collection of Italian stories. In number 72 is the parable 
 of the rings which is nearly like the Arragonian. but we have 
 here a Sultan and three rings, one genuine and two false, the 
 father alone knowing the true one. From here the story passed 
 into the Gesta Romanonun, where in one of its three versions we 
 have one additional trait which Lessing has made use of. Here 
 the true ring has the power of making its wearer beloved by God 
 and man. Whether Busone da Gabbio (131 1) in his novel 
 Avventnroso Siciliano took his version of the parable from the 
 Cento Novelle or elsewhere is still doubtful, but it is certain that 
 Boccaccio drew from him. Busone made but few changes : 
 only one ring is genuine, but it is not left to the father to decide 
 
XX11 INTRODUCTION. 
 
 which religion is the true one ; that still remains undecided. 
 With Boccaccio it is no longer an indefinite sultan, but the war- 
 like and heroic Saladin who in his need of money calls the rich 
 and usurious Jew Melchisedec from Alexandria to Jerusalem in 
 order to force a loan from him by means of the vexatious ques- 
 tion which of the three religions he considers the true one. The 
 Jew is soon resolved and recounts to Saladin as if by sudden 
 inspiration the story of the three rings. This is essentially the 
 same as that given in Nathan, Act 3, sc. 7, to which we refer 
 the reader. The story of Boccaccio varies very little from the 
 other Italian accounts. He does not tell us, as the others did, 
 for what purpose the Sultan needed money. Busone also gives 
 the reason why the Sultan seeks to rob the Jew. Jews are 
 hated, therefore they can conscientiously be robbed of their 
 money. For the tolerant Boccaccio this was wrong, so he 
 changes his Jew into a rich, avaricious usurer instead of leaving 
 him a noble and wise person. 
 
 Lessing has made several changes. Besides the fact that the 
 ring has been received from ' ' dear hands " it has the power of 
 making its wearer, who should have confidence in its virtue, 
 well-pleasing before God and man. In order to prevent the son 
 who should possess the ring from alone becoming the head and 
 prince of the house, the father had two others made so like 
 the original that he could not distinguish the true from the false. 
 Rejoicing that he could now show each of his sons the same 
 marks of love he calls each one to him separately and gives 
 each of them a blessing and the ring. After the father's death 
 there arose the same controversy about the genuine ring as 
 in the other versions, and the judge before whom all appeared 
 could give no verdict. Boccaccio closes with the remark : 
 " Each of the three nations believes its religion to be the 
 real, divine revelation ; but which has the true one can no more 
 be decided than which is the true ring." Lessing does not stop 
 there. After the judge has dismissed the three wrangling sons 
 
INTRODUCTION. XX111 
 
 from his tribunal on account of lack of proof to form any 
 decision, it occurs to him that there is a key to this seeming 
 riddle. The true ring possesses a magic virtue which cannot 
 fail to manifest itself in the one who has it and wears it in this 
 confidence. As none of the three possesses the power to make 
 himself beloved by the others, so none has the true ring ; 
 this must be lost and those they have are false ; the father would 
 not bear the tyranny of one ring any longer in his house ; each 
 may now think he has the true one, and let each strive to show 
 the virtue of his ring. 
 
 The magic virtue is the moral effect of religion. When 
 the judge asks the sons to help the virtue of the ring by meek- 
 ness, by hearty docility, by well-doing, by inner resignation 
 to the will of God, he shows that these virtues are the moral 
 effects of religion meant by the magic virtue of the ring. In 
 them, and not in the outer, historical symbols and rites, lies the 
 infallible proof of the truth of religion. That religion is the true 
 one which produces the best men. Whether Islamism, Judaism, 
 or Christianity is best adapted to effect this result Lessing does 
 not say, but only implies that it is not impossible in all three. 
 We cannot, however, deny that the way in which the principal 
 character of the drama throws doubt on every positive religion 
 which lays claim to objective truth has something dazzling for 
 the great mass of mankind. It would almost appear as if the 
 story in its comprehensive, graceful form, was well suited to 
 spread that Enlightenment which desires to resolve religion into 
 complete agnosticism. The story is highly poetical, however, 
 and does not completely conform to the real thought. Whether 
 only two of the possessors of the rings, or, as the judge seems 
 to think, all three have been deceived, cannot be decided under 
 the circumstances. But this is only a story intended to inculcate 
 a truth, and must be judged as the parables of the Lord. As 
 parables they may be excellent, even for the special purpose used ; 
 but if taken as truths they may be complete or incomplete, true 
 
XXIV INTRODUCTION. 
 
 or false in themselves, though quite proper to exemplify the 
 truth which the one employing them wished to teach. It can- 
 not be expected that Nathan, who, according to his own con- 
 fession, does not wish to give the truth as such, but rather by 
 means of the story which he tells the sultan, thinks himself dis- 
 pensed from the solution of the problem, will really state the 
 principle which distinguishes the truth of the three religions and 
 and their relation to one another. When Saladin objects that 
 the religions named by him can be distinguished from one 
 another, Nathan replies that they are all based on tradition and 
 history, and adds that it is quite natural that we all, Muham- 
 medans, Jews, Christians, should doubt least of all the words of 
 those whose blood flows in our veins, of those who have given 
 us proof of their love from our childhood. 
 
 This mode of reasoning is truly such that the conscience, 
 which does not enter into the inner reasons upon which real 
 knowledge rests, is satisfied. But it does not enter into the 
 greater, profounder depths of the question where knowledge alone 
 can guide. It is true that all religions with any real life to them 
 have an historical background and that children accept the reli- 
 gion of their fathers as something from those who are nearest and 
 dearest to them. But this is only belief founded on authority 
 and is to be distinguished from the real religious belief founded 
 on more perfect knowledge and the inner witness of the Spirit. 
 This is why Lessing insists on the fact that the truth of religion 
 is to be recognized in itself, in its inner characteristics, thus ris- 
 ing to an ideal sphere to which Nathan does not attain. While 
 denying that for him who would gain the knowledge, the charac- 
 teristics of the truth are already present in the three religions, 
 Nathan gives voice to the sentiment that it is the moral life, love, 
 through which the truth of our inherited religion manifests itself. 
 The manner in which the owners of the three rings quarrel with 
 one another tends to show us that that miraculous force inherent 
 in the true religion is active in none of the three religions whose 
 
INTRODUCTION. XXV 
 
 symbols are the rings. Hence they are urged to emulate this 
 love, so that, perhaps, later the truth might be revealed to their 
 descendants. This love we know is the touchstone of real 
 religion. 
 
 Having announced the doctrine of love in the story, the poet 
 shows the moral force springing from pure love in his denoue- 
 ment. Characters separated by nationality, but obeying the 
 purely human feelings, appear before us at the close of the drama 
 in a real union. The powerful sultan Saladin, Nathan, the rich 
 Jew living in Jerusalem, a German Templar, prisoner of the 
 Saracens, Sittah, Daja, Recha, are drawn to one another by 
 similar sentiments, and the ties of blood and the benevolence 
 of the Jew seal the bond. As in nature night yields to the rising 
 sun, so here delusion and hate disappear from the consciences of 
 men as soon as love appears. Oriental and Occidental, Muham- 
 medan, Jew, Christian, rise above particular interests, feel drawn 
 to one another as man to man, even love one another as mem- 
 bers of one family. This is the same high standard that we saw 
 in the Education of the Human Race. The conclusion of 
 "Nathan" moreover, is intended to let us see, imperfectly to 
 be sure, the realization of that ideal claimed only for the future. 
 These characters have advanced far enough to accept the new 
 eternal gospel. But this makes them true Christians, in whose 
 religion alone all the conditions for such a development are 
 
 found. 
 
 r 
 
 V. SOURCES OF THE PLAY. 
 
 Besides the novel in the Decamerone of Boccaccio already 
 mentioned, two others have an important bearing on the plot of 
 our drama. The family history, some features in Nathan him- 
 self, and, in a certain measure, the character of the Templar are 
 undoubtedly due to Lessing's study of this Italian author. The 
 story related in Giorn. V, V, throws light on the family relations 
 of our characters. It is an account of a lost child like Recha 
 
XXVI INTRODUCTION. 
 
 who is reared by a kind-hearted old gentleman, Giacomino, as 
 his own daughter. Here, however, two young men fall in love 
 with her, one of whom turns out to be her brother and the other 
 marries her. All the features of the Templar and Recha are 
 present. The two servants are combined in Daja ; and Berna- 
 buccio, the father of the lost girl, is Wolf von Filneck, the father 
 of the Templar and Recha. The lovely characteristic of Boccac- 
 cio^ Giacomino, "who in his time had experienced much, who 
 was a good-natured man, 1 ' has passed over to Nathan, while the 
 violent impetuosity of Giannole, the brother, is reflected in the 
 Templar. 
 
 Lessing is still further indebted to Boccaccio, Giorn. X, Nov. 
 III. Here we have a man named Nathan who is exceedingly 
 wealthy, benevolent, hospitable, of noble sentiments, giving 
 thirty-two times to the same beggar woman without letting her 
 see that she is recognized by him, going about in modest attire, 
 calm and composed when a rival in wealth and goodness comes 
 and tells him that he is going to kill him because he outdoes 
 him in goodness and benevolence, prudent, noble minded and 
 selfdenying in every way. Had he talked and been a Jew he 
 would have been Lessing's Nathan. How much the Nathan in 
 the Novel reminds of the Nathan in the Drama and yet how 
 skilfully Lessing has transformed and remodelled his characters 
 to suit his own idea to be represented in his drama ! For the 
 trend, the idea of the drama is profounder, more consistent, 
 more according to the dictates of reason, than any Boccaccio ever 
 even imagined. 
 
 Critics say that Boccaccio was not the only source of Lessing^s 
 drama. That absurd story that Dean Swift and Esther Johnson, 
 or Stella, were both the natural children of Sir William Temple, 
 the English diplomatist and political writer, is cited as a source. 
 Moreover Swift wrote the Tale of a Tub, a parabolical comparison 
 of the three confessions, Catholicism, Lutheranism, and Calvin- 
 ism, showing that all three had departed so far from the true 
 
INTRODUCTION. XXV11 
 
 spirit of Christianity that there was no more life in any of them. 
 The parable of the Three Rings is certainly more elevated than 
 that of the Tale of the Tub, though there is a certain resemblance 
 in the subject-matter and trend of the latter to the drama. Les- 
 sing was well acquainted with this story and also with Swift's 
 work. But Caro (p. 74 ff) probably goes too far when he says 
 that Lessing here found that inner association of ideas so neces- 
 sary for the unity of his drama. For there is no more inner con- 
 nection between the Tale of a Tub and Swift's supposed love to 
 a sister (then considered true, but now known to be false) than 
 there is between the three novels of Boccaccio (I, III ; Giorn. 
 X, III; Giorn. V, V). For inner connection is not a per- 
 sonal element, but a natural cause and effect. The complete 
 idea contained in Nathan had long been lying in the poet's mind ; 
 its external form was a mere secondary thought which Boccaccio's 
 novels were as likely, and even more so, to put into definite 
 shape as Swift's story and work. 
 
 Caro's conceit that the name of Swift's supposed father, 
 Temple, led Lessing to call the sister's brother a Templar is a 
 clever one, but has no force. For the historical background 
 naturally brought the Templars into action, and it was only to be 
 expected that they would play a prominent part in the drama. 
 It may be possible that the Swift incident had an unconscious 
 influence upon Lessing. For when Voltaire returned from Eng- 
 land he brought the Tale of a Tub with him, asserting that this 
 notorious Tale of a Tub was ten imitation of the three undis- 
 tinguishable rings which the father left to his three children ; and 
 we know that Lessing eagerly read and admired Voltaire before 
 their rupture. But no one now contends that it was the veritable 
 source ; for Boccaccio stood nearer in thought to the poet's idea 
 than the Swift source. 
 
XXV111 INTRODUCTION. 
 
 VI. TIME AND PLACE OF ACTION. 
 
 Had Lessing wished to employ dramatic poetry to represent 
 certain general phenomena of the psychological life he could have 
 chosen no better period or locality for his purpose than Palestine 
 during the third crusade. The East and the West met here, and 
 Palestine formed the center of all the historical life of the age. 
 Richard the Lion-hearted of England, Philip Augustus of France, 
 Leopold of Austria, the most powerful rulers of the West ac- 
 companied by the greatest and noblest vassals of their kingdoms, 
 the king of Jerusalem with his barons, the bloom of knighthood 
 in the priestly orders of the Templars and Knights of Malta, and 
 a high clergy ; Saladin, the victorious warrior of the East, who 
 ruled from the Nile to the Euphrates and Tigris with his Emirs 
 and Pashas were present. Intermingled with these were the 
 clever merchants from the great commercial cities of the Medi- 
 terranean ; Jews, experienced and educated by their journeyings 
 in all lands, so that, as Lessing says (3, 10), "all the world 
 flocks together here." This congregation of all mankind in both 
 a friendly and hostile manner, must necessarily have exerted a pe- 
 culiar influence upon the general culture, must have produced a 
 peculiar sentiment and intellectual development, must have made 
 a peculiar impression upon the views taken of the whole world and 
 . of life by the more enlightened individuals, especially upon the re- 
 ligious views, as well of the Jews as of the Christian and Mussul- 
 mans. Boccaccio had placed his Jew in Alexandria and had 
 him called to Saladin. For his place of action Lessing chose 
 Jerusalem at a time when Saladin had captured the holy city 
 from the crusaders. Here that people, which called itself the 
 chosen people of God, had assembled for worship. Christ, by his 
 glorious death on the cross, had made the city sacred and had 
 promulgated a universal religion. But during the Middle Ages 
 Jerusalem became the seat of the fanatical rage of both Chris- 
 tians and Muhammedans, who there committed execrable deeds 
 
INTRODUCTION. XXIX 
 
 of violence and blood. The spirit of humanity displayed by 
 noble men formed a striking contrast with most frightful intoler- 
 ance, and thus set off the truths announced by our drama ; this 
 very contrast makes the ideal part of our poem more real and 
 the real part more ideal. Lessing wished to exhibit the evils of 
 religious fanaticism, and the reign of Saladin was best suited for 
 that. Time and place were admirably adapted to bring the 
 representation of the three religions into close connection. For 
 at this time the spirit of adventure reigned supreme and rumors 
 of strange incidents and curious events filled the air. 
 
 From the historical allusions in the play the exact time, as 
 near as that can be determined, was probably between the first of 
 September, 1192, and the fifth of March, 1193, that is, after the 
 conclusion of the truce with Richard the Lion-hearted, and be- 
 fore the death of Saladin. Though Lessing paid no great atten- 
 tion to strict chronological order, he certainly paints a vivid 
 historical picture, and the local coloring is produced in a truly 
 masterly manner. 
 
 VII. ANALYSIS OF CHARACTERS. 
 
 As Nathan the Wise represents the conflict of tolerance with 
 prejudice, we can on this principle divide the characters into 
 certain groups. Nathan, Saladin and the Templar represent 
 the cosmopolitan and humanitarian idea, while the Patriarch, 
 and, in a certain degree, Daja also, stands for narrow-minded- 
 ness and intolerance. The friar and Al-Hafi have a leaning to 
 nature-life, and are representatives of noble Naturalism. Nathan 
 himself properly leads the first group. Lessing is said to have 
 glorified in him his life-long friend, Moses Mendelssohn, but 
 there is not a single trait in Nathan bearing any resemblance 
 whatever to Moses Mendelssohn. Most of the features are taken 
 from Melchisedec and that Nathan of Boccaccio already men- 
 tioned, though they have been idealized. Nathan possesses 
 endurance, wisdom, calmness, and affability, and is above all nar- 
 
XXX INTRODUCTION. 
 
 rowness of nationality and religious difference. As merchant he 
 has visited many lands, and gathered experience as well as gold. 
 He is generous and benevolent towards all. The true religion for 
 him is the one which teaches love to God and man. He is in every 
 way the opposite to Shakespeare's Shylock, and is, in fact, the 
 possessor of the true ring, in that he understands how to make 
 himself well-pleasing to God and man. And yet we have some- 
 thing of the Jew in Nathan ; the cunning observable in all his 
 dealings with his fellowmen, his deference to others in order to 
 attain his ends (which, indeed, are always the purest and noblest) , 
 a fondness for metaphor and parable, these are all Oriental- 
 Jewish traits. He is the ideal hero who has undergone struggles 
 that excite our interest, and we cannot help loving and honoring 
 him . 
 
 The historic Saladin was a strict Mussulman who looked up- 
 on war against the Crusaders as his life-mission. For these, his 
 natural foes, he cherished an implacable hatred. He was ever 
 true to his word, ever kept faith with the Christians, though they 
 betrayed him again and again. Brave and intrepid by nature, 
 he was yet a peace-loving man, who rose above his environ- 
 ment and showed himself magnanimous alike to friend and foe. 
 His self-abnegation was great, for at the height of pow r er he felt 
 no desire for mere show and magnificence, but was plain and 
 simple in his daily life. Boccaccio had already made him a tra- 
 ditional hero, and the Middle Ages crowned him with a halo of 
 glory. But little was left for Lessing to do. He has idealized 
 in him imperial greatness, noble sentiments, magnanimity and 
 liberality. 
 
 Sittah, the sister of Saladin, is not so tolerant as he, and per- 
 haps for that very reason sees Christians and Jews in a truer 
 light, though not unmixed with prejudice. She takes an im- 
 portant part in the action of the drama, especially in the in- 
 trigues. Prudence and cunning are her virtues, and we miss in 
 her the individual truth of a real poetic character. Like her 
 brother she is historical, though history barely mentions her. 
 
INTRODUCTION. XXXI 
 
 By birth and name only does the Templar appear as a Chris- 
 tian. The child of Saladin's brother Assad and a Stauffen lady ; 
 brought up by his uncle, a Templar; aroused to action by the 
 latter's tales and the information that his father was an Oriental 
 who had returned home with his mother, he enlists in the Cru- 
 sades in the order of the Templars, though little convinced 
 of the truth of Christianity. The contradictions in his character 
 are so striking that it will require much reflection to bring the 
 special features into harmony. The predominant trait is the vein 
 of deep melancholy which gives a serious earnestness to his 
 every act. The disharmony in his character and his discontent 
 spring partly from his early training and partly from his recent 
 experiences among the Templars, as Christian and as prisoner in 
 the hands of Saladin. He represents the transition state on his 
 passage from a belief in a positive religion, through disbelief, to 
 Lessing's third stage, to Nathan's standard. He has found that 
 no one belief is infallible, but has not yet discovered that there 
 is always wheat in the chaff, none so bad as to be utterly con- 
 demned. At the very end of the drama he still appears dis- 
 trustful and has to pass through a struggle to renounce his 
 passionate love and accept Recha as a sister. Even then the 
 disharmony fermenting in his inner and outer life is but slowly 
 removed. His striking physical resemblance to Assad, his 
 father, is deepened by his striking resemblance in all the quali- 
 ties of his character. Nathan represents wise old age, Saladin 
 matured manhood, Curd (the Templar) immature youth, which, 
 like fresh must must ferment and foam and by long fermentation 
 become purified. 
 
 The most fragrant flower of German literature is Recha. In 
 her simple, cheerful nature all the virtues of a maiden's pure 
 heart blossom. How tenderly she loves her father, what thank- 
 ful love she bears for Daja ! Many features of Recha are taken 
 from Malchen Konig, Lessing's stepdaughter, who had a deep 
 love for her stepfather, and who was educated by him as carefully 
 
XXX11 INTRODUCTION. 
 
 as Recha by Nathan. The latter is what Nathan made of her, 
 a susceptible and pure soul which a wise and just education has 
 taught self-abnegation and love. She lived in her father; he 
 was her world, her faith, her home. She is tender without be- 
 ing weakly sentimental, intellectual and cultivated without being 
 a bluestocking. Nathan, however, is not her only instructor. 
 Daja, the Christian widow, the nurse, planted many seeds in her 
 receptive mind, and they also brought forth fruit of another kind. 
 On the one hand we find philosophy and reason, on the other 
 wild fancy and belief in angels, legends, the fanciful side of life. 
 She belongs to the poetic figures of German literature, whose 
 presence can be felt rather than described. Like Goethe's 
 Mignon in Wilhelm Meister and Schiller's Thekla in Wallenstein, 
 she is a concrete though idealized form of flesh and blood. 
 But nevertheless she is as it were surrounded by a glamour, and 
 seems to us a friendly fairy form which enchants us all the more. 
 Rarely do we catch glimpses of such beings in the world's litera- 
 ture, and yet Germany has given us three, Recha, Mignon, 
 Thekla. As sister of the Templar and niece of Saladin, adopted 
 and brought up by Nathan, she forms a convenient center about 
 which all the separate interests of race and religion converge, 
 being of all three, and yet belonging exclusively to neither of 
 the three races or religions. 
 
 Of our second group the Patriarch naturally stands at the 
 head and is an excellent pattern of priestly thirst for power ; he 
 has also departed farthest from the doctrines which Christ came 
 on earth to preach, not having the least trace of that meekness 
 and gentleness which forms an essential element of a Christian 
 character. He enjoys life in the fullest, but believes in the 
 dogmatic infallibility of the Church. It has been said that 
 Pastor Goeze, Lessing's bitter opponent in his controversy 
 occasioned by the publication of the Fragments, is intended to 
 be represented by the Patriarch, but nothing could be farther 
 from the mark. There mav be a few thrusts at Goeze, but the 
 
INTRODUCTION. XXX111 
 
 character as a whole is far different, too opposite to be modelled 
 after him. It is the portrait of what a true Christian should not 
 be. Instead of self-abnegation we have self-aggrandizement 
 with all its worldly lusts. No feeling of humanity reigns in his 
 breast. While demanding blind submission from others he 
 seeks to draw profit from everything. Faith is for him a sub- 
 servient means of power, a pliant tool for satisfying his ambition 
 to rule. Though by nature intolerant and fanatical he is him- 
 self only a too willing subject, yielding servilely to every danger- 
 ous power, even when it is repugnant to him ; creeping where 
 he thinks it will advance his interests. 
 
 The character is historical. At the time when Saladin cap- 
 tured Jerusalem the reigning Patriarch was Heraclius, though he 
 left the city instead of remaining as represented in our drama. 
 This Heraclius was a notorious character and very much worse 
 than Lessing has painted him in the drama. He thinks of every- 
 thing else rather than of the welfare of the souls entrusted to 
 him. He was a politician of the worst stamp. Treason and 
 murder are not only legitimate means with him, but become a 
 duty when the priest says that it is for the honor of God. It 
 was no matter to him how kind the Jew may have been to his 
 adopted daughter Recha ; if he had taught her no dogma nor 
 positive religion, then he must burn at the stake. Rather a 
 false belief than no belief. He will show how dangerous it is to 
 the state when anyone may have no^ belief. So preached Goeze 
 in the controversy. He is a priest and ecclesiastical prince, but 
 not a Christian. He represents rather the office of High Priest, 
 or Egyptian Hierophant, or the priests of the Middle Ages, who 
 were mostly opponents of humanity and pure religion. He is 
 bigoted, and the interests of humanity are subordinate to those 
 of his Church and hierarchy. Without this character Lessing 
 could not have done justice to the fundamental idea of his poem. 
 Fr. Theo. Vischer (Aesth. Ill, 1,433) says: "The Patriarch 
 should have gone to extremes, the Templar should have ap- 
 
XXXIV INTRODUCTION. 
 
 peared at the most exciting moment of the danger to rescue 
 Nathan and thus have completed his own elevation above the 
 darkness of prejudice ; then the drama might have ended well, 
 only not in the discovery that the lovers were brother and sister." 
 But this would have been contrary to the whole tone of the 
 drama, which is intended to show true tolerance triumphing over 
 intolerance and arrogance by quiet, peaceful means. 
 
 In Daja we have an example of sand a simplicitas, that narrow 
 piety which becomes dangerous in cunning hands. Firm in her 
 belief, she overlooks the genuine kernel of religion in the form 
 which excites her imagination and produces the frenzy of fanati- 
 cism. She is the widow of a noble Swiss squire, drowned with 
 the emperor Frederick Barbarossa on the ioth of June, 1190. 
 Nathan took her as companion to Recha, probably because the 
 old nurse had sickened. Soon after Daja's arrival the latter 
 died, but not before she had disclosed the secret of Recha's 
 birth, though it is a mystery where the nurse could have found it 
 out. According to this account Daja could not have been more 
 than two years in the house of Nathan when our drama opens ; 
 and yet the references to her indicate a longer service in Nathan's 
 family. There is no way of reconciling these discrepancies with- 
 out assuming that Lessing intended to discard the old nurse and 
 make Daja's service with him extend over the whole eighteen 
 years of Recha's life, or else he forgot to distinguish between 
 the two persons, and applied words to Daja which belong to the 
 nurse. 
 
 Anxious for the welfare of her fosterchild's soul, she is con- 
 stantly urging Nathan to make good his great sin of keeping his 
 daughter from the true faith. She does not consider what a 
 noble woman Recha has become under the instruction of 
 Nathan ; she only sees a Christian child in the hands of a Jew. 
 Nathan had been led to his high standard of faith by the loss of 
 his family, had blessed the chance which had brought him Recha 
 as a charge, and now the intrigues of the well-intentioned Daja 
 
INTRODUCTION. XXXV 
 
 were to put to the truest test what reason and long contempla- 
 tion had ripened in his mind and made a part of his being. 
 One object of the drama is to show us principles in action ; and 
 thus Daja in a sense becomes the motive principle in it, as she, 
 by intrigue, by confusiug the Templar, and arousing his dor- 
 mant distrust and setting in action his impetuous nature, 
 applies the power that moves the whole action. She plays also 
 the effective part of an exquisitely comical duena, and " could 
 ill be spared in the economy of the drama." 
 
 In the naturalistic group we have two characters which show 
 different phases of that simple, natural worship of God. The 
 friar came to the East as squire, but after serving many masters 
 he finally left the tumult of war for the cloister, devoting him 
 self entirely to the worship of God, to which his pious nature in- 
 clined him. Robbed and taken prisoner by Arabian marauders, 
 he managed to escape and fled to Jerusalem into the cloister of 
 the Patriarch, who promised him the first free hermit's cell on Mt. 
 Tabor. Everything unworthy or wrong was repugnant to his 
 upright soul. Though ever obedient to his oath, he realizes that 
 there are bounds to his obedience, and he keeps back the knowl- 
 edge that Nathan has a Christian child. What he really lacks is 
 the knowledge of the world. Like the Dervish, his leaning is to 
 the religion of Nature, which drives him out of the world ; but the 
 Dervish easily gives himself up to pure contemplation ; with the 
 latter it is pure, simple, joyous renunciation in which the soul 
 feels the full force of its freedom from worldly care, while with 
 the former it is chiefly humility and the feeling that he is too 
 weak to cope with the complex difficulties of the world. Instead 
 of self-abnegation we find self-disparagement, though he is by no 
 means stupid, and knows how to carry out the dishonest com- 
 mands so honestly that they never do any harm. He sees a 
 brother in everybody and represents the Publican in Christ's 
 parable, while the Patriarch represents the Pharisee ; in the 
 parable of the Good Samaritan he represents the good Samaritan, 
 
XXXVI INTRODUCTION. 
 
 and the Patriarch, the priest and levite. He is one of the poor 
 in spirit to whom the kingdom of heaven belongs. By some he 
 is called the true representative of Christianity in the drama, and 
 probably comes nearer the standard than any of the other repre- 
 sentatives. He certainly has childlike simplicity, and all the 
 qualities which go to make up a true Christian character. It, is 
 one of the most lovely personages Lessing has sketched for us ; 
 and yet the childlike simplicity, the childlike cunning, forms a 
 comical contrast to the priestly, Jesuitical Patriarch. 
 
 The Dervish is so little an adherent of the doctrine of 
 Muhammed that he has been a follower of Parsees. He appears to 
 us as the son of pure, unmixed nature, which, as it is manifested 
 in this character, forms a remarkable contrast to those artifi- 
 cial relations on which the social system actually rests. In the 
 awkward cynic Al-Hafi, Lessing's friends recognized the free copy 
 of a Berlin eccentricity, Abram Wulff, the secretary of Aaron 
 Meyer. He was considered the greatest mathematical genius of 
 the day, who, however, had no idea of the world and its relations. 
 He was also an excellent chess-player, and this characteristic has 
 been skillfully brought out in the drama. Lessing had great 
 respect for him on account of his piety and natural cynicism. 
 The temptation was too great ; he was introduced into the drama 
 in the person of the Dervish as the unfortunate treasurer and 
 chess-critic, where he cuts a most wonderful figure. He has free 
 entrance to his friend Nathan's house and preaches undisturbed 
 his principles of cynic philosophy in grotesque words. 
 
 VIII. FORM, VERSIFICATION, STYLE AND ESTI- 
 MATION OF THE POEM. 
 Considered from an aesthetical point of view and from the 
 philosophical purpose pervading the whole poem, it has by some 
 been denied the name of drama in the usual acceptance of the 
 word. But there was no lack of material as inducement to a real 
 drama, and this fact undoubtedly aided the poet greatly in giving 
 
INTRODUCTION. XXXV11 
 
 true, independent life to the action. The general historical 
 situation furnished an excellent foundation upon which Lessing 
 could build with his own inventions. A. W. Schlegel, in his 
 Lectures on Art and Literature, remarks : " It is strange that of 
 all Lessing's dramatic works, the last, Nathan the Wise, conforms 
 best to the rules of art." " The form is freer, more comprehen- 
 sive than in the other pieces of Lessing ; it is almost like a 
 Shakesperian drama.' 1 Usually the philosophical features of the 
 Nathan receive so much attention that the high artistic qualities 
 of the work are neglected. The action is slower because the 
 development of the truths Lessing wished to inculcate demanded 
 a more quiet movement, but it bears the indelible stamp of classic 
 beauty, whether we call it a drama or didactic poem. 
 
 The Nathan is the first complete drama that Lessing wrote in 
 verse, not in the usual Alexandrine verse, but in the English 
 iambic pentameter, in imitation of Shakespeare and Milton, 
 which, since the Nathan, has become the usual form in real 
 drama. The length of the verse varies from eight to thirteen 
 syllables and, though the pentameters are far more numerous than 
 other measures, still Lessing did not trouble himself much 
 about the matter. The liberties he had taken with the meter 
 deprive the drama of a symmetrical beauty of form, so that the 
 verse often appears harsh and unmusical. 
 
 His style is simple, natural, and original. Each character 
 uses the language peculiarly suited, to it, and this changes to suit 
 the scene. Not unfrequently Lessing went into the street and 
 picked up the most expressive phrases, and legalized their use by 
 adopting them. Lessing portrays the very spirit of the Orient, and 
 the first Oriental scholars could not do better ; the parabolical 
 teachings remind us of the East. 
 
 Perhaps no German poem, except Faust, has received so much 
 special study as the Nathan, and none has certainly rewarded it 
 so well. It has, therefore, held a prominent place in German lit- 
 erature, and will always claim a large share of interest for itself. 
 
XXXV111 INTRODUCTION. 
 
 J. A. Froude acknowledges Lessing's Nathan to be the finest 
 didactic work produced in modern times, but adds " that it will 
 pass away with the mode of thought which gave it birth." And 
 yet the world is over a hundred years older and seems as far from 
 the ideal set up in the Nathan as when Lessing wrote his piece, 
 though there has evidently been an advance in many ways. It 
 is true that this drama has here served the poet in making a 
 special plea, but all who love art for art's sake must perceive 
 that the feat is achieved with true power, even if we are forced to 
 admit that Lessing's conceptions are rather those of the 
 understanding than of the imagination ai:d passion. The drama, 
 however has those qualities which will stand the buffets and 
 shocks of time. 
 
Batyan tier Wnfc 
 
 ©in bramatifdjeS ©ebid)t in fiinf Slufgugett 
 
 Introite, nam et heic Dii sunt. 
 
 Apitd Gel Hum. 
 
 [1779] 
 
P e r \ o n c n. 
 
 ©ultan @ a la bin. 
 
 ©ittal), beffen ©djtoefier. 
 
 Sftatfjan, ein reiser 3nfcie in Semfatem. 
 
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 ber $lei§a. 
 (Sin jnnger ^empelljerr, 
 (Sin 2)ertt>ifdj* 
 
 £>er ^atriarcf) Don Serufatem. 
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 (Sin (Stnir nebft tterfdjtebenen 9ftanteludfen be8 @alabin. 
 
 2)ie ©cene ift in 3ernfalenu 
 
(Erfin- 3ftufjujj. 
 
 (Erfter Jtuftrttt 
 
 Scene : f^tur in *ftatfjcm§ <§aufe. 
 Nathan t)on bcr Sfteife fommertb. 2)aja iljm entgegen. 
 
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 £)a£ 3fy r bocfy enblid) einmal toteberfommt. 
 
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 3ft fcon 3 eru M em / ^ e t$ ^n 28*9/ 
 
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 io 2lud; fein ©efcbaft7 ba3 m|rflidf) fobert, ba3 
 ©o bon ber §anb fid) fcfylagen lafct. 
 
 D SRatyan, 
 i 9Bie elenb, elenb battet 3fy* inbe£ 
 §ier toerben fonnen! @uev §au§ . . . 
 
 3)a3 brannte. 
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 3 
 
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 SBenn fie 
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6 Hatfyanber tt)etfe. 
 
 Watl)an. 
 
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 SBenn 3$ r nur fcbenfen fount! nur fcfyenfen fount 1 
 
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I. 2tuf3ug. u 2Iuftrttt. 7 
 
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 3)afs td; gelommen bin? 
 
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 2II§ STier, balb mebr ate Sngel. 
 
 9Zat5 an. 
 
 2Irme§ £inb ! 
 70 2Ba§ finb totr SUtenfd^en ! 
 
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8 HatfyanberlPeife. 
 
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 giir eucf) getfyan. 
 
 *Re$a. 
 
 2)a§ f?5r' icf) gem. 
 
 2Bie? toeil 
 @3 ganj natiirlicf), gang atttaglid^ flange, 
 
 215 28enn bid) ein eigent(id)ev £em£ell?err 
 ©erettet fyatte : foHt' e£ barum toeniger 
 ©in SBunber fein? — 2)er SBunber I)o$fte§ ift, 
 $)a£ un§ bie toatyren, edjten 28unber fo 
 SlUtaglid) toerben fonnen, toerben foUen. 
 
 220 DIjn' biefe§ aftgemeine SBunber Ijatte 
 Sin ©enfenber tootyl fcfytoerlid) 2Bunber je 
 ©enannt, toaS £inbern blofc fo fyeifeen tnu^te, 
 2)ie gaffenb nur ba§ Ungetooljnli$fte, 
 $a§ 9teufte nur fcerfolgen. 
 
 Saja (§u 3tat|ati). 
 
 2BoHt 3fyr benn 
 225 3$r ofynebem fd;on tiberfyannteS £irn 
 SDurd? foldjerlet ©ubtilitaten gang 
 gertyrengen ? 
 
 £aft mid) ! — 9J?einer 9ted?a tear* 
 G§ 2Bunber§ ntd&t genug, bafc fie ein SRenfdfj 
 ©erettet, toeld;en felbft fein fleineS SSunber 
 230 @rft retten milffcn? §a, fein fleineS SSunber! 
 S)enn toer fyat fcfjon gefyort, bafc Salabin 
 
[. Tlnf 3tt(j. 2. 21 uf t r t tt. 15 
 
 $e eine3 STempelBerrn berfcfront? £af$ je 
 Sin £em£e[f)err Don iBm frerfcbont ju Herbert 
 33erlangt? geBofft? iBm je fur feme greiBeit 
 235 9JleBr ate ben lebern ©urt geboten, ber 
 
 ©ein @ifen fcbte^t, unb fcodbften* feinen 2>olcb? 
 
 £>a§ fcblieftt fur micb, mem 23ater. — 2)arum eben 
 2Sar ba§ fein SJem^elBerr ; er fcBien e3 nuv. — 
 $ommt lein gefangner JempelBerr je anber§ 
 240 2ll£ jum getDxffen iJobe nacf) fyxujaUm ; 
 ©eBt feiner in ^erufalem fo fret 
 limber: toie Bcitte mi$ be§ %ia<fyt$ freiVt>iUtg 
 £enn einer retten fonnen? 
 
 ©telj, tote ftnnretcfy ! 
 ^e^t, ©aja, nimm ba§ 23ort. ^df> Ba6' e3 ja 
 
 245 23ort bir, baft er gefangen Bergefdncft 
 
 3ft faorben. DBne 3^ e 'f e ^ toei&t & u nxeBr. 
 
 Xaja. 
 9hm ja. — So fagt man freilicb ; — bocb man fagt 
 gugleicb, bap Salabin ben JempelBerrn 
 23egnabtgt, toeil er feiner ©ruber einem, 
 
 250 Sen er befonbers lieb geBabt, fo aBnlicB fefye. 
 &0&) ba es biele jtoanjig ^aBre Ber, 
 2)a£ biefer ©ruber nidbt meBr lebt, — er biej3, 
 3^ toeift nid£?t tote ; — er blieb, xcf> toetft nidjt too : — 
 <So Kingt ba3 ja fo gar — fo gar unglaublidf), 
 
 255 £a£ an ber ganjen Sacbe tooM nicf)ts ift. 
 
 @t, £aja! 23arum toare benn ba§ fo 
 
 Unglaubltcf} ? £0$ tooBI mcf)t — hrie'3 tooljl gefdjtebt — 
 
16 Hatfjarx ber IDeife. 
 
 Urn lieber tttoaZ no$ Unglaubltdj>er3 
 $u glauben? — SBarum fyatte ©alabm, 
 
 260 ©er fern ©efd>Vr>tfter in^gefamt fo Itebt, 
 gn jiingem 3 a ^ ren ewen 33ruber nicfyt 
 ;Jiod) ganj Bef onber£ Iteben f ormen ? — s $ftegen 
 ©t$ gtoei ©eficfyter nicfyt ju afyneln? — 3jft 
 Sin alter ©mbrttcf ein fcerlomer ? — 2Btr!t 
 
 265 ©a3 namlicfye nid^t tnefyr ba£ namlicfye ? — 
 
 ©eit toenn? — 23o ftecft ^ier ba£ Unglaublicfye ? — 
 @i fretlidj, toeife 3)aja, tofir'S fiir bicfy 
 $ein 2Bunber meljr ; tmb b e i n e SBunber nur 
 Sebiirf . . . fcerbienen, ftnfl id) fagen, ©lauben. 
 
 270 Sfyr fpottet. 
 
 2Betl bu meiner fpotteft. — 2)o$ 
 2tucfy fo nocfy, 9ted^a, bletbet beine Settling 
 ©in SBunber, bem nur moglicty, ber bie ftrengften 
 ©ntfdjjtuffe, bie unbanbigften ©nttourfe 
 ©er $onige, fein ©piel, — toerm nid)t fein ©pott — 
 275 ® ern an ken fcfytoacfyften gaben Unit 
 
 SWein SSater ! 
 3Jlein SSater, lt)enn tcfy trr', tE>r toiftt, icfy irre 
 9Ji$t gem. 
 
 Nathan. 
 
 33telmefyr, bu lafet bid? gem beleljren. — 
 ©iefy ! eine ©tirn, fo ober fo getoolbt ; 
 SDer Sftiiden einer Sftafe, fo fcielmel)r 
 280 21(3 fo gefiifyret; 2Iugenbraunen, bie 
 
 2luf einem fdjarfen ober ftumpfen $noc$en 
 
\. 2Iuf3ug. 2. 21 u f t r 1 1 1. 17 
 
 ©o ober fo fid) frf)lctngeln; eine Sinie, 
 6in 33ug, ein SBinfel, etne gait', ein SCRal, 
 @irt 9Jid)t3 auf eineS toilben @uropaer§ 
 285 ©efi$t: — unb bu entfommft bem ^eu'r, in Slften! 
 3)a3 toar' lein SSunber, tounberjudjt'ge^ SSoIf? 
 2Sarum bemufyt Igbr benn nod) einen 6ngel? 
 
 5Ba§ fcfyabet'3 — -Rattan, toenn id& fprecfyen barf — 
 93ei atte bem, fcon cincm Gngel Heber 
 290 21(3 einem DJlenfcfyen jtc$ gerettet benlen? 
 giiblt man ber erften unbegreiflicfyen 
 Urfad&e feiner 9tettung nicf)t ftd) fo 
 SSiel natyer? 
 
 Nathan. 
 
 ©tolj! unb nicfytS ate ©tolg! 3)er Xopf 
 3Son ©fen toill mit einer ftlbem 3ange 
 
 295 ©em au§ ber ©lut gefyoben fein, urn felbft 
 
 6in Xopf toon ©ilber ficfy ju biinfen. — ^3afy ! — 
 Unb \va§> e£ fd£)abet, fragft bu? toa§ e§ fd&abet? 
 28a3 fyilft e£? biirft' x$ nur Ijintoieber fragen. — 
 35enn bem „©icf) ©ott urn fo triel nafyer fufylen" 
 
 300 3ft ttnfinn ober ©otte£(ctfterung. — 
 
 2lHein e£ fcfyabet ; ja, e3 fdjabet afterbing£, — 
 $ommt! Ijort mir 311. — 5ftid)t toabr? bem 2Befen, ba3 
 5Did^ rettete, — e* fei ein @ngel ober 
 ©in 9Jienf$, — bem modbtet tt>r, unb bu befonber£, 
 
 305 ©em toieber biele grofee SMenfte tfyun? — 
 
 9ft$t toal)r? — SJlun, einem Gngel, toa3 fur SMenfte, 
 gfiir grofse SMenfte !onnt if)r bem toofyl iljun? 
 3$r fonnt il)m banlen, ju iljm feufjen, beten ; 
 $onnt in (Sntjiicfimg fiber ifyn jerfc^meljen ; 
 
18 Xlat^an ber IP etfe. 
 
 310 SBrntt an bem Stage fetner $eier faften, 
 
 Sllmofen tyenben. — 2Itte3 nicf)t3. — Senn mid) 
 $Deutf)t tmmer, ba£ tfyr felbft unb euer ;Jtacfy(ter 
 §ierbei toett mefyr gefrunnt ate er. @r toirb 
 9ttc|t fett bur$ euer $afien, toirb nidfyt retd^ 
 
 315 ©urcf) eure ©penben, h>trb ntcfyt Ijerrlidjer 
 ©urcfy ear (Sntjilcfen, totrb ni$t rttadf)ttger 
 SDurcfy eu'r Sertrau'n. Wify ftmfyr? aittein ein 2Renfd^ ! 
 
 ©i fretlicfy fyatt' ein 2J?enf$, ettoa3 fur ifyn 
 3u t^un, un3 mefyr ©elegenfyeit fcerfd&afft. 
 320 Unb ©ott toetft, tote bereit tmr baju toaren ! 
 Slttein er tooUte ja, beburfte ja 
 ©0 boBig m$iS, Wax in fidb, rttit fi$ fo 
 SSergniigfam, ate nur Sngel ftnb, nur ©ngel 
 ©ein fonnen. 
 
 @nbli$, ate er gar fcerfcfytoanb . . . 
 
 325 33erf$toanb ? — SBie benn fcerfcfytoanb ? — ©t$ unUxn 
 3l\tf)t f enter fefyen Itefe? — 2Bie? ober fyabt [Spalmen 
 2$r toirfli$ fc^on ifyn toeiter aufgefucfyt? 
 
 £)a3 nun toofyl nicfyt. 
 
 Nathan. 
 9Wd&t, ©aja? nid^t? — ©a ftefy 
 9iun, toa§ e§ fcfmb't — ©raufame ©cfytoarmerinnen ! — 
 330 $&tnn biefer ©ngel nun — nun franf getoorben ! . . • 
 
 £ranf ! 
 
{. 2luf3ug. 2. 2Iuftrttt. 19 
 
 $ranf ! @r toirb bo$ rticfyt ! 
 
 0?ed)a. 
 
 2Bel$ falter ©cfjauer 
 
 93ef aUt mid? ! — 2)aja ! — 9Jtane ©time, fonft 
 ©o toarm, fiibl ! ift auf einmal @i§. 
 
 9Zatf|att» 
 
 @r ift 
 
 @in grartfe, btefe§ $lima3 ungetoofynt, 
 
 335 3ft l un 9/ ker ^rten SCrbett feine3 ©tanbe3, 
 
 £)e§ §imgem§, 2Batf)en§ ungetoofynt. 
 
 £ranf ! Irani ! 
 £)a£ toare mogltdb, meint ja yiafyan nur. 
 
 9?un liegt er ba ! bat toeber gretmb, nocfy ©elb, 
 ©i$ greunbe ju befolben. 
 
 2(f), mein Sater! 
 »atljatt. 
 
 340 Stegt ofyne SSartung, oljrte "Stat unb gutyracfy', 
 @in SRaub ber ©cfymerjen unb be§ £obe3 ba! 
 
 2So? too? 
 
 ^at^att. 
 @r, ber fur etne, bie er nie 
 ©efannt, gefefyn — gemtg, e3 toar em 9Menfd) — 
 2>n§ geu'r fid; fturjtc . . . 
 
 Sftatfyan, fdjonet iljrer! 
 
20 17 atfyan be r tDetfe. 
 
 Nathan. 
 
 345 2)cr, toaS er rettete, nidjt rtafyer fennen, 
 
 •Kicfyt better feE)en mocfyt', urn iljm ben $)anf 
 3u fyaren . . . 
 
 ©d&onet i^rer, 9iat^an! 
 
 2Beiter 
 2Iu$ rticfyt gu feljn berlangt', e£ toare benn, 
 2)afc er jum jtoeitenmal e$ retten foUte — 
 350 2)enn g'nug, e§ ift em SSJienfd^ . . . 
 
 §ort auf unb fefyt! 
 
 SDer, ber tyat, fterbenb fid) gu laben, ni$t£ — 
 Site ba3 Sefoufetfein biefer STfyat! 
 
 §ort auf! 
 S^r totet fie ! 
 
 9tafyan. 
 
 Unb bu baft ifyrt getotet ! — 
 §att'ft fo iE>rt toten lonncn. — SRed^a ! SJtecfya ! 
 355 ®3 ift SIrjnet, nicfyt ©ift, toaS id) bir reidfje. 
 
 @r lebt! — fomm gu bir! — ift aucfy toofyl nicfyt franf, 
 •Kicfyt einmal Irani! 
 
 *Red)a. 
 
 ©ctoife ? — nicfyt tot? nicfyt franl? 
 
 ©etoifs, nicfyt tot! £)enn ©ott lofynt ®uti$, f>ier 
 ©etfyan, aucfy fyier nocfy. — ©eb! — Segreifft bu aber, 
 360 2Bie bid anbacfytig fcfytoarmen leister ate 
 
I 2Juf3iig. 2. 2Iuftrttt. 21 
 
 ©at fyanbeln ift? 2Sie gem ber fd&lafffte 3ttenfd) 
 2tnbdcf)ttg fd&toarmt, urn nur — ift er ju getten 
 
 @i$ fdjon ber 2lbficbt beutlid) mcf)t betouftt — 
 Urn nur gut fyanbeln nid^t ju burfen? 
 
 365 9ftein 2?ater ! lafet, laftt (Sure 9tec^a bodE) 
 5Rie toieberum attetn ! — 3l\d)t toafyr, er fann 
 2lu$ tt>o^t berreift nur fein? — 
 
 ©c^t! — SCaerbing^.— 
 
 3$ fefy', bort muftert mit neugter'gem ©lief 
 ©in 9Wufelmamt mir bie belabenen 
 370 $amele. $ennt ifyr ibn? 
 
 §a! @uer SDertoifdj. 
 2Ber? 
 
 @uer SDertDifd^, 6uer <S$ad£)gefett! 
 
 *tfattyatt. 
 
 2ll^aft? ba3 Sll^aft? 
 
 £e£t be3 ©ultang 
 ©$a|meifter. 
 
 SBie? 2II=§afi? Sraumft butotcber? — 
 @r ift'3 — toafyrfyafiig, iff* ! — fommt auf un3 ju. 
 375 §inein mit eu$, gefefytoinb ! — 2Ba§ toerb' icfy fyoren ! 
 
22 Hatfyanber H)et fe. 
 
 Drttter Jtuftrttt. 
 
 yiatfyaxi imb ber 2>ertoifd), 
 
 Stetfct nur bie 2tugen auf, fo toeit 3#r fonnt! 
 
 Haitian. 
 Sift bu'S? Sift bu e§ nidjt? — $n biefer ^rac^t, 
 @in SDertoifd^) ! . . . 
 
 $ertotfd). 
 9?un? 2Barumbennni$t? Safet ficfy 
 2tu3 einem ©ertoifcb benn mcfyts, gar nid^ts madden? 
 
 9?atf}an. 
 
 380 @i toofyl, genug ! — 3$ bacfyte tnir nur immer, 
 3)er 5Dertr>ifdB — fo ber recite 3>erUrif$ — tootle 
 2lu§ ft$ nid)t3 macfyen laffen. 
 
 £erttnftf)- 
 
 Seim ^ropfyeten! 
 
 £)a£ id) ietn renter bin, mag au$ tootyl toafyr fetn* 
 gtoar toenn man mufc — 
 
 *Kaflatt. 
 
 9J?u£! ©ertoifd)! — SDertoifc^ mu£? 
 385 $ein ?!Jtenfcfy mu£ muff en, unb ein £)erttnfd£) miiftte? 
 2Sa3 mufctf er benn? 
 
 £>er&>iffy 
 
 2Barum man ifm red^t bittet, 
 Unb er fur gut erfennt: bag mufc ein ©ertoif$. 
 
 33ei unferm ©ott! ©a fagft bu toabr. — £a£ bid) 
 Umarmen, SJienfd). — ©u btft bod) nod? mein greunb? 
 
I 2Juf3ug. 3. 2luftrttt. 23 
 
 $ertt>ifd). 
 
 390 Unb fragt nid^t erft, toa§ id) getoorben bin? 
 
 %xo§ bem, toa3 bit getoorben! 
 
 $erttuftf|. 
 
 $onnt' id) nicf)t 
 (Sin $ert im ©taat getoorben fein, bee greunbfcfjaft 
 @u$ ungelegen toare? 
 
 SBenn bein §erj 
 9?o$ SDertoifdE) ift, fo toag' id)'3 brauf. 2)er ®erl 
 395 3 m ©taat ift nur bein $leib. 
 
 $>ertotfcf), 
 
 ©a§ aud) geeljrt 
 
 2BiH fein. — 28a3 meint $&r? ratet! — 2Ba§ toar' id? 
 2tn ©urem §ofe? 
 
 SDertoifcfy, toeiter nicfytS. 
 2)o$ nebenljer toafyrfcfyeinlicfy — $0$. 
 
 $>ertoifcf)o 
 
 •Jitm ja! 
 3Jlein £>anbfterf bei ®ucf> ju berlernen. — $od) ! 
 400 9?id)t ^ettner audE) ? — ©eftef)t, bafe ©atabin 
 2Ri$ beffer fennt. — ©dja^meifter bin id) bei 
 2$m toorben. 
 
 2)u? — bei ibm? 
 
 $crtotftf), 
 
 33erfieF)t: 
 
 £)e§ fleinem ©cfycd$e§; benn bes gro^ern toaltet 
 
 ©em SSater no$ — be3 ©cf)cri3e3 fur fein §au§. 
 
24 ZTatfyattbertPetfe. 
 
 405 ©etn $au$ ift groft. 
 
 Serttriftfj. 
 Unb grower, aU 3$r glaubt; 
 $)enn jeber Settler ift toon feinem §aufe. 
 
 Haitian. 
 
 SDod) tft ben Settlern ©alabin fo feinb — 
 
 2>erttrif<^ 
 
 3)aft er mit ©trumpf unb ©tiel fie ju toertUgen 
 ©icf) t)orgefe^t, — unb fottf er felbft bariiber 
 410 3 um Settler toerben. 
 
 Srato ! ©0 mein' tcfy^ eben. 
 Serttuftf), 
 6r ift'8 aucfy fc^on, troi$ einem ! — 3)enn fein ©$a£ 
 
 3ft jeben Sag mit ©onnenuntergang 
 SSxel leerer nod) aH leer. 3)ic $tut, fo l)o$ 
 ©ie 9Jtorgen3 eintritt, ift be§ 9Jtittag£ langft 
 415 Serlaufen — 
 
 JSeil handle fie jum £eit 
 33erf$Imgen, bie ju flitlen ober ju 
 33erftopfen, gleicfy unmoglidi) ift. 
 
 $ertmfrf)* 
 
 ©etroffen ! 
 ^atljatt. 
 3$ fenne ba3! 
 
 $er&uftf). 
 
 @§ taugt nun freilid) ni$t8, 
 SBenn giirften ©eier unter 2Xfern ftnb. 
 
\. 21uf3iig- 3. 2Iuftrttt. 25 
 
 420 ®otf) finb fie 2Xfer unter ©eiern, taugt'3 
 9?ecf) jefynmal toeniger. 
 
 Sttatyait. 
 
 D rnd^t bocf>, ©ertoifc^ ! 
 yixfyt boti) ! 
 
 3fyr Ijabt gut reben, 3$r ! — $ommt an ; 
 2Ba3 gebt $fyr mfr? fa trei * i$ meine ©tell' 
 @ucf) ab. 
 
 Hatyatt. 
 
 2Ba3 bringt bir beine ©telle? 
 
 3)e?ftifdj* 
 
 gjtir? 
 
 425 SRi$t bid. 3)od) @udj, @u$ farm fie treff(icf) toud&ew. 
 Serin ift e3 @bb' im ©d)a§, — tote i3fter£ ift — 
 ©0 jieljt 3$v Sure ©cfyleufen auf, fd&tefet bor 
 Unb nefymt an 3infen, ^ a ^ @ud) nut gefattt. 
 
 2tu$ ging fcom $in3 ber 3infen? 
 
 Serttriffl), 
 
 gteilidj) ! 
 
 430 9Kein Capital ju lauter $tnfen toirb. 
 
 £)a£ locft @u$ nicfyt? ©0 fcfyreibet unfrer greunbfcfyaft 
 SRur g(etd) ben ©cfyetbebrief ! £)enn toafyrltcf) I)ab' 
 3^ fe^r auf @ud) gerec^nei. 
 
 9*atf)tttt. 
 
 2Ba&rIic$ 2Bte 
 S5enn fo? tote fa bemt? 
 
26 Ti at fy an be r W eife. 
 
 Sertoiftfj, 
 
 ©af$ 3^ r ™ir ™ e w 2lmt 
 435 9fttt @l)ren toiirbet fuljren fyelfen; baft 
 3d) attjett ope flaffe bet @ud? fyatte. — 
 S^r fd)iittelt? 
 
 9?un y fcerftefyn fair un§ nur rerfjt ! 
 
 §ier giebt'3 ju u'nierfdjeiben. — ®u? toarum 
 
 9Kd&t bu? SW^aft 2)ertoifd& ift ju adern, 
 
 440 §Sa§ id) fcermag, mir ftets toittfommen. — 2lber 
 
 2U*§aft ©efterbar be3 ©alabin, 
 
 ®er — bem — 
 
 Serttriftf), 
 
 (Srriet td)'3 nidjt? ©aft 3$r bo$ immer 
 
 ©0 gut alS Hug, fo Hug aU toetfe fetb ! — 
 
 ©ebulb ! 2Ba3 2$r <* m § a ft unterfdjetbet, 
 
 445 ©oU balb gefdrieben toxeber fein. — ©efyt ba 
 ©a§ @fyren!leib, ba§ ©alabin mir gab. 
 Sty' e§ fcerfcfyoffen ift, efy' e3 ju £um!pen 
 ©etoorben, toie fie einen SDertotfd^ fleiben, 
 ipangt'S in ^erufalem am 9iagel/unb 
 
 450 3^ bin am ©ange$, too id) IeidE>t unb barfuft 
 ©en fyeiften ©anb mit meinen Severn trcte. 
 
 ©ir afynlicfy g'nug! 
 
 ©ein ^Bd^ftcS ©ut! 
 
 Serttrifd)* 
 
 Unb ©d)a$ mit ifynen fjriele. 
 
 ©enft nur, toa3 mtd) berfitfyrte ! 
 ©amtt id) felbft nidjt langer betteln bitrfte? 
 
I 2luf3ug. 3. 2Iuftrttt. 27 
 
 455 ©en reidfjen 9Jtcmn mit 33etttern fpielen fonnte? 
 SBermogenb todr', im £>ui ben reid^(ten_SettIer 
 $n emeu armen 3teid&en ju berWnbeln? 
 
 Watt) tut, 
 
 £)a3 nun toofyl nid)t. 
 
 $>ermiffy 
 
 2Beit ettoa<o 2lbgef$macfter3! 
 3$ finite midj jum erftenmal gefd^meid^elt, 
 460 Quid) ©alabin§ gutfyerj'gen SBaljn gefd^meidtjelt — 
 
 ^atlfatt. 
 
 £)er tear? 
 
 Sertmftf). 
 
 Sin Settler toiff e nur, tote Settlern 
 $u 9Jhtte fei ; em Settler fyabe nur 
 ©elernt, mit guter SSetfe Settlem geben. 
 „£>ein SBorfafyr," farad) cr, „toav mir bid $u fait, 
 
 465 3 U rau ^- ® r 9 a ^ l£ urifyblb, toenn er gab, 
 Srfunbigte fo ungeftiim fief) erft 
 3lad) bem ©mpfanger; nie jufrieben, baft 
 ©r nur ben SJtonael fenne, toottt' er aud) 
 3)e§ 9Jtanget3 IJrfad^ . toiff en, urn bie ®abt 
 
 470 9iacfy biefer Urfacfy' filjtci abjutoagen. 
 
 2)a§ toirb 2tUftafi ni$t! ©0 unmilb milb 
 SBirb ©alabin im §afi nitf)t erfd^emen! 
 2IU£afi gleid^t berftoftfte n 9W6ren ntcfyt, 
 ®ie tljre liar unb ftill empfangnen SBaffer 
 
 475 ©0. unrein unb fo fprubelnb toiebergeben. 
 3tU$afi benft, Sll^afi fitylt trie ic$!" — 
 @o UeblicE) ftang be§ 93ogIer§ SPfeife, bi§ 
 £>er ©impel in bem 9?e£e toar. — 3$ ©ecf ! 
 3$ eineS ©ecfen ©ecf! 
 
9 
 
 28 Hatf|an berXPetfe. 
 
 ©ema$, mein SJertoifcfc, 
 
 480 ©etnad) ! 
 
 ^erttriftf), 
 
 @i tt>aS ! — @3 toar' ntd)t ©etferet, 
 
 93et §unberttaufenben bie 3Henf$en britcfen, 
 
 2lu3mergeln, plimbern, martern, toiirgen unb 
 
 @m 9J?enf$enfreunb an einjeln fdjjeinen tooUert? 
 
 @3 tear' nxc^t ©ecferei, be£ §od)ften 9Jtilbe, 
 
 485 35ie fonber 2lu$toafyl uber SBof unb &uU 
 
 Unb glut unb SBiiftenei, in ©onnenfcfyein 
 
 Unb Jtegen fid) feerorettet, — nad^uaffen/ 
 
 Unb ntdjt be§ §ocf}ften immer fcoHe §anb 
 
 3u fyaben? 23a§? e§ toar' nicfyt ©ederei . . - 
 
 490 ©enug! £)5r auf! 
 
 £a£t m?iner ©edferet 
 SJttdj bo$ nur aucfy erVt)d^nen ! — 28a3? e3 to&re 
 SRid^t ©ecferei, an folcfyen ©ecferexen 
 2)te gute ©eite bennocfy auSjufyuren, 
 Urn 2lnteil, btefer guten ©eite toegen, 
 495 2ln btefer ©ecferei ju ne^men? §e? 
 £)a§ nid&t? 
 
 Slls^afi, macfye, baft bu balb 
 $n beine SGBiifte tuieber fommft. 3$ furdjte, 
 ©tab' unter 9ttenf$en modfrteft bu ein 3Jlenfd^ 
 3u fein fcerlernen. 
 
 Sertmftf)* 
 
 9iedjt, ba§ fitrcfyt' tcfy aud^. 
 500 2ebt Woi)l ! 
 
\. 2Juf3ug. 4. 2Iuftritt. 29 
 
 ©o Zaftig? — 23arte bocb, Sll^afi! 
 (Sntlauft bir bcnn bie SBiifte? 2Barte bodf) ! — 
 2)af$ er micf) f)5rte ! — §e, 2ll=§afi ! bier ! — 
 SBeg ift er, unb id) bdtt' ibn rto$ fo gern 
 ?JadE) unferm S^em^elfyerrn gefragt. SSermutlic^, 
 505 2)af$ er ifm lennt. 
 
 Pierter Stuftritt, 
 
 £>aia etlig fjerbei. 9?atljan. 
 
 D Nathan, 9?atban! 
 
 9hm? 
 
 28a§ giebt'3? 
 
 @r la^t fid) toieber fefm! gr Iafet 
 ©idfj toieber fef)n ! 
 
 2Ber, £)qa? foer? 
 
 @r! er! 
 
 @r? er? — SBann lafet fid) ber mdE)t febn! — $a fo, 
 9Jur euer ©r fyeifet er. — £)a3 foUt' er nicfyt ! 
 510 Unb toenn er and) eirt @rtgel todre, nicfyt ! 
 
 @r toanbelt untern specimen toiebcr auf 
 
 Unb ab unb bridf)t Don 3d* 311 3eii M SDatteln. 
 
30 Hatfyan ber tPeife. 
 
 9*atl)att. 
 
 ©ie effenb? — unb aU Stempelfierr? 
 
 2Ba§ qualt 
 3$r micfy ? — 2$ r gi^trig 2tug' erriet ifyn Winter 
 
 515 2)en bid^t fcerfd;ranften ^crimen fcfyon unb folgt 
 2#m unfcerrucft. ©ie laftt @ud) bitten, — @u$ 
 SBefc^tooren, — lihgefaumt ifyn anjugebn. 
 D etlt! ©te n>irb @u$ au3 bem genfter toinfen, 
 Db er fymauf gefyt ober better ab 
 
 520 ©i$ fd)lagt. D eilt! 
 
 9tatf)<m. 
 
 ©0 tote tcfy bom Gamete 
 ©eftiegen? — ©d&tdft fid) ba§? — ©efy, etlc bu 
 ijfym §u unb melb t$m meine SBteberfunft. 
 ©ieb acfyt, ber Siebermqnn £>at nur mein §au§ 
 $n meinem 2lbfein ni$t betreten tooHen, 
 525 Unb lommt nicfyt ungern, toenn ber SSater felbft 
 3$n laben lafet. ©efy, fag, id) laft ifyn bitten, 
 3$n fjerjlicfy bitten , . . 
 
 r 
 
 8W umfonft ! @r ttmmt 
 (Sucfy nid&t. — ®enn furj, er fommt $u feinen ^uben. 
 
 ^attjatt. 
 
 ©0 gel), geb toenigftenS tfyn anjufyalten, 
 530 3$n toentgftenS mit beinen 3lugen ju 
 
 Segleiten. — ©el), tcfy lomme gleid) bir nad^). 
 
 (Sftatfycm etlt fjtnetn unb £>aja fyerauS.) 
 
I. 2luf3ug. ■ 5. 21uftrttt. 31 
 
 #infter tfuftrttt. 
 
 keener cm *p(ct£ mit ^almen, unter weld) en ber £em$)e(l}err 
 auf unb nteber geljt (gin it 1 o ft e r b r u b e r folgt Ujm in einiger 
 (Sntfemutig sort ber ©cite, immer ate ob er i^n anrebett rootle. 
 
 2)er folgt mir nict)t t>or Sangertoeile ! — ©ier), 
 
 SBie fcfjielt er nadf) ben §anben ! — ©uter 33ruber, — 
 
 3$ farm @ucf) autf) toofyt SSater nennen, nic^t? 
 
 £(ofter&ruber. 
 
 535 Jiur Sruber, — Saienbruber nur, ju bienen. 
 
 Xempelljerr, 
 
 3a, guter ©ruber, roer nur felbft toa§ fyatte! 
 Set ©ott ! Set ©ott ! 3* fyabe ntd&ts — 
 
 5Hofterfiruber. 
 
 Unb boct) 
 
 SRcd^t toarmen ©anf! ©ott geb' (Sud£) taufenbfacr), 
 2Ba3 3^ r 9 ern 3 e &en tootttet. £)enn ber SBttte, 
 540 Unb nid^t bie ©abe macr;t ben ©eber. — 2tuc£) 
 SSarb t$ bem §errn 2Umofen3 roegen gar 
 9it$t nadfjgefdfncft. 
 
 SempeUjerr, 
 
 SDocr) aber nad^gefd^idft ? 
 
 SUofterfcruber. 
 
 3a, au§ bem Softer. 
 
 Sempettjerr, 
 
 2Bo ict) eben je£t 
 ©in fletneS Spilgermafyl ju finben t>offte ! 
 
32 XI atfyan ber ID etfe. 
 
 SHofterfcruber. 
 
 545 3)ie £ifcf)e toaren fcfjon befell ; fomm' aber 
 ©er §err nur toieber mit juriicf. 
 
 Sem^eUjevr. 
 
 3* tyabe $Ieiftf) faofyl lange nicfyt gegeffen, 
 ataetn, toa3 tout's? 5Dte SDattcIn [tub \a reif. 
 
 $lofterfcruber. 
 
 SRc^m 1 ficfy ber §err in acfyt mit btefer gruc^t. 
 550 $u *wl genoffen taugt fie md&t, fcerftopft 
 ©ie 9WUj, mac^t meland^olifrfje^ ©eblitt. 
 
 Scm^cllierr. 
 
 SSenn id? nun melancfjolifd? gem midfj) finite? — 
 3)o$ btefer SBamung ftegen tourbet 3$r 
 SJltr bocf) nicfyt natf)gefcfytcft? 
 
 SUofter&ruber, 
 
 D nein ! — $$ foil 
 555 3Wid^ nur natf) @u$ erfunben, auf ben gafyn 
 OudE) fiifylen. 
 
 Xempei^err, 
 
 Unb ba§ fagt 3^r mir fofelbft? 
 
 SUofterfcruber. 
 
 2Barum nid£)t? 
 
 SempeHjerr, 
 
 ©in fcerf djmi^ter Sruber ! — §at 
 ©a§ Softer @ure§glei$en mefyr? 
 
 Slofterferuber. 
 
 SEetfc nid&t. 
 $$ mu£ gegotaen, lieber §err. 
 
\. 2Iuf3ug. 5, 2Iuftritt. 33 
 
 %zmpd\)tvv. 
 
 Unb ba 
 
 560 ©efror d&t 3#r benn aucb, ofme biel jullugeln? 
 
 ^(ofter&ruber. 
 SSar^ fonft gefyordjen, Ueber §err? 
 
 £em£ell)err, 
 
 Safe bod? 
 SDie (Sinfalt immer re$t 6el)alt ! — 3$ r bilrft 
 3Jttr bocf) aucf) U)oE)I bertrauen, toer midj gern 
 ©enauer fennen module? — 3)aj$ 2$r'3 fcI6fl 
 565 yt\d)t feib, lx>iH icfy toofyl fd^tooren. 
 
 SHofterbntber- t^-" 
 
 3iemte mir'3? 
 
 Unb frommte tmr'3? 
 
 £empenjerr. 
 
 2Bem jiemt unb frommt es benn, 
 ©aft er fo neubegierig tft? 2Bem benn? 
 
 $Iofterbruber. 
 
 ©em ^atriarcfyen, mufe i$ gtauben ; — benn 
 3Der fanbte micfy Qui) wad). 
 
 £em)jen)en\ 
 
 2)er ^atriartf) ! 
 570 $ennt ber ba§ rote $reaj auf toeijjem SJJantel 
 Mtc&t befjer? 
 
 &lofterbruber. 
 
 ^enn' ja ic^'S! 
 
 £em$)ett|en\ 
 
 Run, ©ruber? 9?un? — 
 %d) bin ein Sempelfyerr, unb ein gefangner — 
 
34 rtat^an ber IDetfe. 
 
 ■ 
 ©efc' id) Ijinju : gefangen bei £ebnin, 
 
 ©er 33urg, bie mtt be3 ©tillftanb3 letter ©tunbe 
 575 9Sir gern erftiegen fatten, urn fobann 
 
 Sluf ©ibon lo^ugebn ; — fet$' trf) fyinju : 
 
 ©eibjtoanjigfter gefangen unb adein 
 
 25om ©alabin begnabiget : fo toetft 
 
 ©er ^atriarcfy, toa§ er ju toiffen braucfyt — 
 580 9Jte^r al§ er braudf?t. 
 
 fifofterlintber. 
 
 S23ot>I aber fcfyfaerlidE) mefyr, 
 2lte er fd)on foeift. — @r tDix^t' and) gem, toarum 
 ©er §err fcom ©alabtn begnabigt toorben, 
 @r ganj aftein. 
 
 XempeUjerr, 
 
 2Bet§ icb ba§ felber? — ©$on 
 ©en §ate entblofct, fcitcf ' id; auf tneinem Mantel, 
 
 585 ©en ©treid) erftmrtenb, ate mid) fd^arfer ©alabtn 
 $n3 2luge faftt, mir naljer fyringt unb toinft. 
 9ttan Ijebt mtcfy auf ; icfy bin entf effelt, toitt 
 3$m banfen, fety' fein Slug' in Straiten: ftumm 
 3ft er, bin id) ; er gefyt, id) bleibe, — 2Bie 
 
 590 9iun ba§ jufammenljangt, entratjTe ftcfy 
 ©er $atrtarc£)e felbft. 
 
 Sfofterferuber, 
 
 @r fd&Iiejjt barau§, 
 ©aft ©ott ju groften, graven ©ingen @u$ 
 Stiij} 1 aufbeljalten l)aben. 
 
 Semfcenjerr. 
 
 3a, ju groften! 
 ©in Subenmabc^en au8 bem gfeu'r 311 retten, 
 
\. 2Juf3ug- 5. Sluftritt. 35 
 
 595 2Iuf Sinai neugter'ge ^ilger ju 
 ©eleiten, unb bergleidben tnebr. 
 
 IMofier&ruber. 
 
 2Sxrb fd^on 
 SfadE) lommen! — 3ft injtoif$en aucb ntd)t jubel. — 
 33teHeidE)t fyat felbfi ber ^atriarcf) berettS 
 2Beit toidbt'gere ©efdbafie flir ben £errn. 
 Xemjjettjerr. 
 6oo ©o? meint 3$r, ©ruber? $at er gar SudE) fcbon 
 2Ba§ merfen laffen? 
 
 SHafter&ruber. 
 
 ©, ja too^I! — %$ fott 
 SDen §errn nur erft ergrtinben, ob er fo 
 SDer 9Jiann too^I ift. 
 
 Xempetym. 
 
 9hm ja ; ergriinbet nur ! 
 (3dj hritt bod^ febn, tote ber ergriinbet!) — 5lun? 
 
 fifofterfcruber. 
 605 2)a3 Surj'fte totrb \vobl fern, baft id; bem §erm 
 ©anj grabeju be3 ^atriarcfyen 2Sunfdf) 
 
 ©roffne. 
 
 £empett)err. 
 SDBo^I! 
 
 SHofterferuber. 
 
 @r batte burcf) ben §errn 
 ©in 33riefd?en gern BefteUt. 
 
 Xempelfjerr, 
 
 3)urd& mi$? ^dj bin 
 £ein Sote. — ©a3, ba£ frare ba£ ©efctyaft, 
 610 £)a3 toeit glorreicfrer fei, aU ^ubenmabcfyen 
 2)em geu'r entreiften? 
 
36 ZTatttanberrDetfe. 
 
 SHofterBruber. 
 
 3Rufe boc^ toofyl ! — 35enn — fagt 
 ®er ^atriardE) — an btefem 33riefcfyen fei 
 35er ganjen ©fyriftenfyeit fefyr t>iel gelegen, 
 3)ie§ 93rieftf)en n>o^I befteUt ju baben, — fagt 
 615 2)er ^}atriar$ — toerb' einft im §itnmel ©ott 
 9ttit etner ganj befonbern $rone lofynen. 
 Unb biefer Shone — fagt ber $atriar$ — 
 ©et niemanb toiirb'ger ate mein §err. 
 
 Xempettjerr- 
 
 ate id&? 
 ©lofterbruber. 
 
 Qtnn biefe $rone ju fcerbienen, fagt 
 620 ©er $atrtard) — fei fdi)ft>erli$ jemanb aucfy 
 ©efcfyicfter ate mein §crr. 
 
 XempeUjerr. 
 
 Site id&? 
 
 Slofterbruber. 
 
 @r fei 
 ipier frei ; form' iiberaE fidf) E>ter befefyn ; 
 3Serfte^% tote eine ©tabt ju ftiirmen unb 
 3u fcfurmen ; fonne — fagt ber ^atriard^ — 
 625 ®ie ©tarl' unb ©d)toci$e ber Don ©alabin 
 SReu aufgefiifyrten, inncrn, jtoeiten 9J?auer ^ * 
 2lm beften fdE)a|en, fie am beutlidjften 
 S)en ©treitern %vtt&, fagt ber ^atriarcfy, 
 33ef$reiben. 
 
 ©uter ©ruber, ioenn idE) bo$ 
 630 %l\m aucfy be3 23riefdf)en3 nafyern ^nfyalt touftte. 
 
\. 2luf3ug. 5. 21 u f t r 1 1 1- 37 
 
 SUofterbruber. 
 3>a ben, — ben toeip \d) mm tr>oi>I nidf)t fo recfyt. 
 3)a3 Sriefd^en aber ift an $onig SPfyiKity. — 
 3)er ^atrtard) . . . 3$ ^ a ^' m ^ °f* fjetounbert, 
 2Bie bod) em §eiltger, ber fonft fo gan$ 
 635 3 m ^tttwtel lebt, jugletdE) fo tmierricf>tet * 
 Son 2)ingen biefer SBelt ju fetn berab 
 @tc£) laffen lann. @3 mu& ibm fauer toerben. 
 
 Sempefljerr. 
 
 9?un bann? 2)er ^atrtardj? — 
 
 JHofterbruber. 
 
 2Bei§ ganj genau 
 ©anj juDerlafftg, toie unb too, tote ftarf, 
 640 S3 on toelcfyer ©eite ©alabin, im gall 
 ®3 fcottig toieber Io3gef)t, feinen gelbjug 
 ©roffnen toirb. 
 
 Xempetyetr. 
 
 25a§ toeife er? 
 
 5Hofterbntber. 
 
 ^a, unb mod^t' 
 
 6§ gem bem $onig SPfytltyp roiffen laffen, 
 
 ©amit ber ungefabr ermeffen fonne, 
 
 645 Db bie ©efaljr benn gar fo fcfyrecflidE), urn 
 
 3Hit ©alabin ben 333affenftilleftanb, 
 
 £en 6uer Drben fdjon fo brat> gebrod^en, 
 
 @3 fofte ioa3 e3 tooUe, ftrieber fyer 
 
 3u ftellen. 
 
 Sem^eHjerr* 
 
 2M$ ein ^atxxaxd) ! — $a fo ! 
 650 £)er liebe, ta^fre SJlann toil! micf) &u feinem 
 ©emeinen Soten, totH mid; jum ©pton. — 
 
38 Hainan berlDetfe. 
 
 ©agt Suerm ^atriarcfyen, guter ©ruber, 
 ©obiel ^i)x micfy ergriinben fonnen, toar' 
 2)as meine ©a$e nicfyt. — .^3) miiffe mid) 
 655 9iocfy ate ©efangenen betradEjten, unb 
 3)er £em£elfyerren etnjiger 33eruf 
 ©ei, mit bem ©cfytoerte brein ju fd^Iagen, nid)t 
 Kunbfcfyafterei ju treiben. 
 
 $H0fter&ruber, 
 
 35a$l' td&'S bod?! — 
 2BilP8 aud) bem §errn ni$t eben fefyr fcerltbeln. — 
 660 fttoax Wmmt baf JBefte nod). — S)er $atriard) 
 §iernad)ft fyat auSgegattert, tote bie gfefte 
 ©i$ nennt, unb too auf Sibanon fie Iiegt, 
 $n ber bie ungefyeuren ©ummen ftecfen, 
 Wit toeldjen ©alabin§ fcorfidjt'ger SBater 
 665 2)a§ §eer befolbet unb bie 3u*fiftangeit m 
 2)e3 $rteg£ beftrettet. ©alabin fcerfitgt 
 33ort gett ft* 3 e ^ <* u f abgelegnen 2Begen 
 SRad^ biefer geftc ficfy, nur faum begleitet. — 
 3fyr merit bocfy? 
 
 Sempetyerr. 
 9ttmmermefyr ! 
 
 £fofter&ruber- 
 
 28a3 toare ba 
 670 2Bofyl leister, al8 be3 ©alabinS ftd) $u 
 
 Semadjtigen? ben @arau3 ifym §u madden? — 
 3$r fd^aubert? — D, e3 fyaben fdjon ein $aar 
 ©ott^fiirdEjt'ge SJlaroniten ftd£> erboten, 
 2Benn nur ein toacfrer Warm fie fiifyren toolle, 
 675 3)a§ ©tiitf ju toagen. 
 
\. 21 u f 3 u g. 5. 21 u f t r 1 1 t. 39 
 
 Xempenjerr* 
 
 Unb ber $atriar$ 
 
 §atf aud) ju biefem toacfern SUtonne mid) 
 
 (Srfefyn? 
 
 Sloftcrbntber, 
 
 @r glaubt, bap $5nig ^tltyp tooljl 
 Son $toIemai3 au§ bie £>anb fyierju 
 3lm beftcn bieten fonnc. 
 
 gjJir? mix, ©ruber? 
 68o 9Jttr? £>abt 2$r nidfjt gefyort? nur erft gefyort, 
 2Ba§ fur 3Serbinblicf)Ieit bem ©alabtn 
 3$ %aht? 
 
 ^lofierfcruber- 
 
 SBobI t>aV id&'3 gcprt. 
 
 Xem^eUjerr. 
 
 Unb bod?? 
 
 Hfofterfouber, 
 
 3a, — mcint ber $atriardj — ba3 tear' fcf)on gut : 
 ©ott aber unb ber Drben . . . 
 
 Xmpttytvx. 
 
 2tnbern ni$t£! 
 685 ©ebieten mir fein 33ubenftiicf ! 
 
 SHoftertiruber. 
 
 ©etoifs mcE)t ! — 
 9iur — meint ber $atriar$ — fei Subenftucf 
 S3or 9J?enfcf)en ntd&t au$ SuBenftfidE fcor ©ott. 
 
 £em}>eH)err, 
 3$ tear' bem ©alabtn mem Seben fd^ulbig: 
 Unb raubt' ifym feine£? 
 
40 Xlat\\a n oer It)etfe. 
 
 SHofterfcruber, 
 
 SPfui ! — ©od; bliebe — meint 
 690 ©er ^atriarcfy — notf) immer ©alabin 
 
 ©in geinb ber Sfyriftenfyett, ber (Suer greunb 
 $u fein, lein 3tecf)t ertoerben lonne. 
 
 Sem^elfjerr, 
 
 greunb? 
 2In bem id) blo£ nid)t toiH jum ©cfyurfen toerben, 
 gum unbanlbaren ©cfyurfen? 
 
 Sfofter&ruber. 
 
 Stilerbingg ! — 
 695 fttoax — meint ber ^atriard) — be§ QarxttZ fei 
 
 Tlan quitt, Dor ©ott unb SJJtenfcfyen quitt, tocnn un§ 
 £)er SDienft urn unfertttullen nid)t gefc^etyen. 
 Unb ba b'erlauten toolle, — meint ber ^atrtarcfy — 
 ©aft (Sudj) nur barum ©alabin begnabet, 
 700 2Beit ifym in (Surer SUtten', in (Suerm SBefen 
 ©0 toaS toon feinem ©ruber eingeleucfytet . . . 
 
 Sem^eUjerr* 
 
 2lud) biefe§ toeift ber ^atriarcfy, unb botf)? — 
 2tl)! Vx>are ba3 getoift! 211? , ©alabin! — 
 2Bie? bie 9?atur Ijatt' aud£) nur (Sinen gug 
 
 705 SSon mir in beineS 33ruber§ $orm gebilbet, 
 Unb bem entfyracfye ni$t§ in meiner ©eele? 
 2Ba§ bem entfpracfye, lonnt' id) junterbrudfen, . 
 Urn einem $atrtar$en ju gefatten? — 
 9Jatur, fo liigft bu ntcfyt ! ©0 toiberfyricfyt 
 
 710 ©id) ©ott in feinen 2Berfen nid)t! — ©efyt, ©ruber! — 
 @rregt mir meine ©alle ntd)t! — ©efyt! gel)t! 
 
\. 21 u f 3 u g. 6. 21 u f t r 1 1 t. 41 
 
 ftlofterfcruber. 
 !gcf) geb', unb get)' bergniigter, ale id) lam. 
 SScrjeibe mir ber §err. 2Bir Slofterleute 
 Stub fd^ulbtg, unjern Obern ju gefyorcfyem 
 
 Sedrfter 2tuftritt 
 
 Xer Xempetfjerr unb £■ a j a , bic ben Xempelfyerm fdjon eine 
 3ett(ang bon tueitem beobacfjtet Ijatte unb ftcf) nun ifym nafyeri 
 
 715 ®er Alofterbruber, toie mid) bunft, liefc in 
 
 S)er beften Scum' ibn md^t. — £od) mu^ id) mein 
 $Pafet nur toagen. 
 
 £empett)err. 
 
 Sftun, bortreffticf) ! — Sitgt 
 ®a£ 'Spricfytoort toobl, baft -JJtondj unb 28eib, unb SBeib 
 Unb 9Jtond) be3 3Teufet3 beibe Krattai jtnb? 
 720 ©r toirft micfy Ijeut' au3 einer in bie anbre. 
 
 3Ba3 fe&' id)? — ©bier fitter, @udj?— ©oti ©an!! 
 ©ott taufenb £>anf ! — 22o babt %bx benn 
 2)ie gauge $eit geftedEt ? -^- 3$r feib bo$ too^I 
 9tt$t Iran! getoefen? 
 
 9?ein. 
 
 ©efunb bod)? 
 Xempelfjerr, 
 
 3a. 
 
42 Hainan berttJeife. 
 
 725 2Bir toaren ©urettoegen h>af>rlic^ ganj 
 
 Sefummert. 
 
 SempeUfen*. 
 
 ©0? 
 
 3$r toart getoif$ fcerreift? 
 
 Xempenjerr, 
 
 ©rraten ! 
 
 Unb lamt tyeutf erft ftrieber? 
 
 ©eftern. 
 
 2tud) 9}ed)a§ S3ater ift Ijeut' angefommen. 
 Unb nun barf ^ecfya bo$ too^l fyoffen? 
 
 Xett$etyen:« 
 
 2Ba3? 
 
 730 2Barum fie @u$ fo ofter§ bitten laffen. 
 3fyr SSater labet ©ttcfy nun felber balb 
 SlufS bringlidjfte, @r lommt bon Sabblon 
 3Jiit jtoanjig fyocpelabenen ^amelen 
 Unb aUcm, U)a§ an ebeln ©pejereien, 
 
 735 3ln ©teinen unb an ©toffen $nbten 
 Unb 5p erft en unb ©tyrien, gar ©ina 
 $oftbare§ nur getoafyren. 
 
 Xtmpttytvx. 
 
 $aufe nictytS. 
 
 ©ein SBoII t>eref>ret tfyn al8 einen $urfien. 
 SDotf) baft e§ ifyn ben toetfen SKatfyan nennt 
 
\. 2luf3ug. 6. 2luftrttt. 43 
 
 740 Unb nicfyt t>ielme^r ben 5tetc§en, I)at tmcfy oft 
 ©eimmbert. 
 
 Xtmpttytxx. 
 
 ©einem 93oII ift ret$ unb toetfe 
 SSietteid^t ba£ namltdje. 
 
 SBor aHem abet 
 ^att'S ifm ben ©uten nennen muffen. S)enn 
 2$r ftellt @udb gar ntd)t bor, lt>te gut er ift. 
 745 2113 er erfubr, brie biel ®ud) 9?ed?a fcfyulbig, 
 2Ba§ fyatt' in biefem Slugenblicfe nxrf)t 
 6r aHe§ @ud? geifyan, gegeben! 
 
 81! 
 
 SBerfud^t'S unb lommt unb fetyt! 
 
 Sentyetyerc, 
 
 2Ba3 benn? toie fdEmeH 
 @in Slugenblicf fcoriiber ift? 
 
 §att' idfe, 
 750 2Benn er fo gut nidE)t fear', e§ tntr fo lange 
 
 Set iijm gefallen laffen? UJleint S^r ettoa, 
 
 3$ fiit)Ie meinen SSert al3 Sbrifttn nid^t? 
 
 2ludE) mir toarb'3 bor ber 23iege ntcbt gefungen, 
 
 Xafy id) nur barum meinem ©fy'gemaf)! 
 755 5ftacf) ^alaftina folgert tourb', urn ba 
 
 ©in 3jubenmabcfcen ju erjxe^n. @s toar 
 
 9Kein lieber ©b'gemabl ein ebler $ne$t 
 
 gn $aifer griebri$§ §eere — 
 
44 HatfyanberlDetfe. 
 
 35on ©eburt 
 (Sin (Sdjtoeijer, bem bie @l)r' unb ©nabe tt>arb, 
 760 9Rit ©einer ^aiferlicfyen 9Jtajeftat 
 
 3n einem gluffe ju erfaufen. — SBeib ! 
 
 2Bie bielmal Ijabt %bx mir ba3 fd^on erjdfylt? 
 
 §6rt ijfyr benn gar mcfyt auf, mid) 311 berfolgen? 
 
 Serfolgen! lieber ©ott! 
 
 Xtmpttytvx. 
 
 3a, }a, fcerfolgen. 
 
 765 $$ ^K nun einmal @u$ ntdjt toeiter fefyn! 
 9tt$t Ijoren! 2BtII bon @ud) an eine 3tyat 
 9ftf$t fort unb fort erirmert fein, bet ber 
 %<fy mcfytS gebacbt, bie, toenn id) briiber benle, 
 $um SRatfcI bon mir felbft mir totrb. fttoax mod)t' 
 
 770 Set) ft e n\tf)t gern bereuen. 2Iber fel)t, 
 ©reignet fo ein $aU ft$ toteber : $I)r 
 ©eib f$ulb, toenn id) fo rafcf) md)t l)anble ; toenn 
 3$ mid) border erfunb' — unb brennen laffe, 
 28a§ brennt. 
 
 Setoafyre ©ott! 
 
 £em£enjerr* 
 
 3Son fyeut' an tfyut 
 775 SCRtr ben ©efaHen toenigftenS, unb lennt 
 
 mid) toeiter nid)t. $d) Kttf @u$ brum. 2Iu$ lajjt 
 ®en S3ater mir bom Jpalfe. Sub' ift $ube. 
 gdj bin ein plumper &d)toah. 3)e3 2Rab$en§ 33ilb 
 3ft langft au£ meiner ©eele, toenn e§ je 
 780 35a toar. 
 
*. 21uf3ug. 6. ZUftritt. 45 
 
 £)o$ @ure§ ift au§ ifyrer ni$t 
 
 £emj>ett)err» 
 
 22a§ foH^ nun aber ba? mag foH'3? 
 
 2Ber toeifc! 
 £)ie 5RenfdE>en finb nicfyt tmrner, toa§ fie fdjjeinen. 
 
 £ent£en)err, 
 
 £)od) felten ettoa§ SBefjerS. 
 
 (@r oeftt) 
 
 SBartet bod) ! 
 £BaS eilt gfyr? 
 
 Sentyetyet?. 
 
 2Beib, ma$t mir bie $almen ni$t 
 
 785 33erE>aftt, toorunter i$ fo gern fonft toanble. 
 
 ©o gefy, bu beutfcfyer Sar ! fo gefy ! — Unb bocfy 
 9Jtuf$ id) bie ©pur be§ £iere3 nid^t bcrlicren. 
 
 (Sie Qct)t ifytn Don toeitem nadj.) 
 
3wnttx Jflufjug. 
 
 (Erfter 2tuftrttt. 
 
 Scene: be§ Sultcm§ ^alaft. 
 © a I a b i n unb © i 1 1 a fy tyieten ©tfjadj. 
 
 2Bo bift bu, ©atabtn? SSie foielft bu ^eui'? 
 
 Salabitn 
 
 3ft$t gut? 3$ ba$te bod^« 
 
 6itte|. 
 
 %ixx mtcfy, unb faum. 
 
 790 9itmm biefen gug juriidf. 
 
 ©alabin, 
 
 SBarum? 
 
 ©ittalj, 
 
 SDer Springer 
 2Birb unbebecfi. 
 
 ©alabuu 
 
 3ft toafyr. 3fom fo ! 
 
 ©o jtety' 
 3$ in bie ©abel 
 
 ©alabitt, 
 
 2Bieber tocfyx. — ©$ad) bann! 
 
 46 
 
2. 2Iuf3ug. \. Unfit xtt 47 
 
 28a§ fyilft bit ba§? ^cfy fe^e toor, unb bu 
 Sift, toie bu toarft. ■ 
 
 Satobtn, 
 
 2lu§ biefer $Iemme, fef)' 
 795 3$ too^I, ift oEme 33u£e nidbt jtt fommen. 
 SJJag'g ! nirnrn ben ©pringer nur. 
 
 Sttfity. 
 
 2>4> tt)iH ifm nid)t, 
 
 $$ get)' borbei. 
 
 ©alabut, 
 
 2) u fdjenfft mir ni$t§. Sir liegt 
 Sin biefem $la£e mefyr ate an bem Springer. 
 
 $ann fetn. 
 
 (galabitt. 
 
 ajfad^ beine 3terfmung nur nicfyt ofyne 
 8oc Sen Sffitrt. 3)enn fief) ! 23a§ gilt's, ba§ toarft bu nid^t 
 aSermuten? 
 
 f?reili(^ ni$t. 22ie fount' id) aud) 
 SSermuten, ba§ bu beiner ^onigin 
 ©o miibe toarft? 
 
 ©alabttt, 
 
 $cf> meiner $omgin? 
 
 3$ fef)' nun fcfyon, id? foil fjeut' meine taufenb 
 805 ©mar', lein SKaferindben mefyr getoinnen. 
 
 Safabitt* 
 
 Sffite fo? 
 
48 HatfyanberlPetfe. 
 
 grag nod) ! — 2Beil bu mit gletfe, mit after 
 ©etoalt berlteren tmtlft. — £)ocfy babei ftnb' 
 3$ meine Stemming nicfyt. £)enn aufcer, baft 
 (gin foI$e§ ©piel ba3 unterfyaltenbfte 
 810 -Kid^t ift, getoann id; immer ntcfyt am meiften 
 3JHt bit, toenn id) berlor? 2Eenn Ijaft bu mir 
 Sen ©a£, mid) be§ fcerlomen ©£iele3 toegen 
 3u troften, boppelt nicfyt fyernadj) gefd^enJt ? 
 
 Salabttt, 
 
 (Si fief) ! fo batteft bu ja toobl, toenn bu 
 815 aSerlorft, mit gleift fcerloren, (Sd^n>efterd^en ? 
 
 gum toenigften lann gar toobl fetn, baft beine 
 greigebigfeit, mein Itebe3 Sruberdjen, 
 @dmlb ift, baft icE) nid^t beffer fpielen lernen. 
 
 Salabuu 
 
 2Bir fommen ah bom ©piele. 3Jtacfy ein (Snbe! 
 
 820 ©0 bleibt e§? Sftun benn : ©d)a$ ! unb boJppelt ©dErncfy ! 
 
 ©alabttu 
 
 Nun fretlicf), biefe3 3Ibfd^ad^ ^ab' id) nicfyt 
 ©efefyn, ba§ meine ^onigin jugleidf) 
 9Rit niebertoirft. 
 
 Stttafj, 
 2Bar bem no$ abjufyelfen? 
 
 Saft fetyn. 
 
 (Sainton, 
 
 ^ftein, nein ; nimm nur bie $onigtn, 
 
 825 3$ toar mit biefem ©teine nie recfyt glucflicty. 
 
2. 2Iuf3ug. \. 2X w f t r 1 1 1. 49 
 
 Sittafj, 
 
 23Io£ mit bem ©teine? 
 
 Sctfobut* 
 
 gort bamit ! — £)a§ tfmt 
 3Kir ntd^t^. £)enn fo ift afte§ toieberum 
 ©efd&ii$fc 
 
 ©itfalj, 
 
 2Bie fyoflicf) man mit $i>niginnen 
 9Serfaf)ren miiffe, l)at mein Sruber mtcfj 
 830 3 U to°fy gelefyrt. 
 
 (Sie lajjt fxe fteljcn.) 
 Salabtn, 
 Sfttmm ober nimm fie ni$t ! 
 3^ l)abe feine mefyr. 
 
 SBoju fie nefymen? 
 ©dfja$! — ©$a$! 
 
 (Safabtm 
 
 9Zur toeiter. 
 
 (Bitta^ 
 
 ®$acfy ! — unb ©$ad) ! — unb ©$a$ ! — 
 
 <Safabtm 
 Unb matt ! 
 
 (Sittafj, 
 
 9ttd?t ganj ; bu jiefyft ben ©pringer no$ 
 
 Sajtoifcfyen, ober toa§ bu madden toittft. 
 
 835 ©Ieid&iriel! 
 
 Sritabin, 
 
 ©anj red^t! — 3>u fyaft gefoonnen, unb 
 3H*$afi ja$It. 3Jtan faff ifm rufen! gleicf) ! — 
 
50 Hainan be r ID cife. 
 
 2)u fyatteft, ©ittalj, ni$t fo unrest; icfy 
 2Bar nicfyt fo gan$ Beim ©piele, toar jerftreut. 
 Unb bann : tt>er giebt unS benn bie glattcn ©teine 
 
 840 SSeftdnbtg? bie an ni$t3 erinnew, nid)t3 
 33ejet$nen. §ab' id) mit bem $ mau kenn 
 ©efyieli? — 2>odE) toaS? SBcrluft tottt Sortoanb. Sfacfyt 
 SDie ungeformten ©teine, ©ittafy, finb% 
 ®ie nudj t>erlteren marten: beine $unft, 
 
 845 Deux rugger unb fd)neHer 93IidE . . . 
 
 6ttta|. 
 
 2tuc^ fo 
 
 2BiHft bu ben ©tadjel be§ 33erluft§ nur ftumpfen. 
 ©enug, bu toarft gerftrcut, unb mefyr aid i$. 
 
 Salabut. 
 2110 bu? 2Ba3 fyatte bid^ jerftreuet? 
 
 Seine 
 ^erftreuung freilidf) nicfyt ! — D ©alabin, 
 850 SBann toerben toir fo fleifttg toieber fyielen ! 
 
 ©alabttt- 
 
 ©0 fpielen toir urn fo Did gieriger ! — 
 Sty ! toeil e3 toieber loSgefyt, tncinft bu ? — 3Jtog'8 ! — 
 9hir ju ! — S$ ^ al & e ntcfyt giaexrft gejogen ; 
 $dE) fyatte gem ben ©txlleftanb auf3 neue 
 855 33erlangert; fyatte meiner ©ittcty gem, 
 ©ern einen guten SJJann gugleid^ fcerfd&afft. 
 Unb ba§ muft SRtctyarbS Sruber fein ; er ift 
 $a 9iicfyarb§ SSruber. 
 
 SBenn bu beinen 9tt$arb 
 9£ur lofcen fannft! 
 
2- 2Iuf3ug. \. tfufiritt. 51 
 
 ©alabitt, 
 SBenn unferm 33ruber 9JWe! 
 860 &ann 9ttd?arb§ ©djtoefter toar' 311 £eile ftorben: 
 §a! toeld; exn £au3 jujammen! §a, ber erften, 
 SDer beften §aufer in ber SBelt ba§ befte! — 
 3)u ^orft, icf) bin micfy felbft ju loben aucfy 
 5fticf)t faul. $$ biinf mi$ metner greunbe toert. — 
 865 3)a§ fyatte SKenfdjen geben fotten ! bae! 
 
 §ab' icf) be* fd;onen Xraum§ rtid^t gletd; gelad^t ? 
 35u fermft bic Sljriften nicbt, \mll\t fie nicfyt fennen. 
 $ijr ©tolj ift : Gfjriften fein, nicfjt 9Jienfcben. 3)enn 
 ©elbft ba§, toaS no$ fcon tfyrem ©tifter Ijer 
 
 870 3Wtt 3ttenfd)Ucbfett ben 2tberglauben toirjt," 
 2)a§ lieben fie, nidt toeil e§ menfcblid) ift: 
 SBeiPS 6f)riftu§ lefyrt, toeil'S SbriftuS E?at getfyan. — 
 2Bof)I iljnen, ba§ er fo ein guter SCTtenfd^ 
 9tod^> faar ! 9Botyl ifynen, baft fie feine Sugenb 
 
 875 2Iuf Sreu' unb ©lauben neljmen fonnen! — £>o$ 
 2Ba3 Sugenb? — ©eine Sugenb nid)t, fein 9?ame 
 ©oil iiberaH fcerbreitet toerben, foil 
 2)ie 9iamen after guten N D?enfcben fcfyanben, 
 33erf$lingen. Urn ben Xiamen, urn ben -Kamen 
 
 880 ^ft ifynen nur ju tfyum 
 
 ©alaMtt. 
 
 S)u tneinft, Saturn 
 ©ie fonft t>erlangen toiirben, baft awfy ifyr, 
 2luc^ bu unb 9Mef, Gfyriften bieftet, efy' 
 3lte e^gemaf)! ifyr Sfyriften lieben ftofttet? 
 
 Bittal). 
 
 $a tootyU Site toar' fcon Gtjriften nur, al§ ©Ijriften, 
 
52 tfatfyanberlDetfe. 
 
 885 £)te Siebe ju getoartigen, toomit 
 
 25er ©cfydpfer 9Jlann unb tannin auSgeftattet I 
 
 Safabitt, 
 
 2)ie (Sf?riftert glauben mebr Strmfeltgfeiten, 
 
 31IS baft fie b i e nid)t aucfy nod; glauben fonnten ! — 
 
 Unb gIetd)toof)[ irrft bu bid;, — 3Me £empell)erren, 
 
 890 3Me E^riften nid)t, finb fc£)iilb, finb, ni$t ate Sljriften, 
 2tl3 Sempelljerren fcfmlb. SDurdE) bie aUein 
 SBirb au3 ber ©a$e nidjts. ©ie frooCen Sicca, 
 $Da§ 5ttd6arb3 ©cE>toefter unferm SBruber 2ttelel 
 3um Srauifcfyaij bringen muftfe, fcfylecfyterbingS 
 
 895 9ftdj?t fasten laffen. ©aft be§ fitters SBorteil 
 ©efaf)r nid^t laufe, tyielen fie ben Wonty, 
 ©en albern 3JWnc§. Unb ob fcteHetd&t im $luge 
 Sin guter ©treid) gelange, fyahzn fie 
 35e§ SOBaffenftttteftanbeS Slblauf laum 
 
 900 Srtoarten fonnen. — Suftig I 3^ur fo toeiter! 
 
 %i)x §erren, nur fo ftetter ! — 9Jlir fdfjon rec^t ! — 
 28 ar' aHe3 fonft nur, toie e£ tniiftte. 
 
 3fam? 
 
 2Ba§ irrte bi<§ benn fonft? 2Ba§ lonnte fonft 
 2)icfy au§ ber $affung bringen? 
 
 Safabtit, 
 
 23a£ t>on je 
 
 905 9Jti$ immer au3 ber $affung ^t gebrad^t. — 
 3$ tear auf Sibanon, bei unferm 23ater, 
 ©r unterliegt ben ©orgen nod; . . . 
 
 Sitta^ 
 
2. 2Iuf3ug, 2. Sluftrttt. 53 
 
 @r farm nidEjt burrf) ; e3 flemmt fief) aHer Drten ; 
 g3 feE>rt balb ba, balb bort — 
 
 2Sa§ Ilemmt? toa3 fetylt? 
 <3alabtm 
 910 98a§ fonft, al§ ft>a3 icfy laum §u nennen toiirb'ge? 
 SBa3, toenn tcf)'3 fyabe, mir fo iiberftiif fig, 
 Unb-fyab' id^S nid^t, fo unentbefyrlicE) fd^etnt. — 
 2Bo bleibt 2Ik§aft benn? 3ft niemanb nad) 
 3$m au3? — £)a§ leibtge, fc>ertounfd£)te ©elb ! — 
 915 ©ut, §aft, baf$ bu fommft. 
 
 <5tt>eiter Jluftritt. 
 
 2) e r 3) e r to i j d) 2H * $ a f i. <S a ( a b i n, @ i 1 1 a !). 
 
 2U=£afu 
 
 3)tc ©elber au3 
 
 SCgtypien finb bermutlid) angelangt. 
 
 2B enn'S nur fein inel tft. 
 
 (satabut, 
 
 §aft bu 9?acl)rid)t? 
 
 3>d? nidjt. $d) benfe, baft i$ ^ter fie in 
 ©mpfang foil nefymen. 
 
 (Balabtu* 
 
 3aI)I an ©ittafe taufenb 
 920 3)inare ! 
 
 (3n ©ebanfen f)in= unt> Ijergefyenb.) 
 
54 XTatfjanberlDetfe. 
 
 3af)l! anftatt empfartg! D fcfyon! 
 ®a§ i(t fur toa£ nocfy toeniger al§ mcfyts. — 
 2ln ©ittal)? — imeberum an ©tttafy? Unb 
 SBcrlorcn? — fateberum im ©djacf) berloren? — 
 5Da ftetyt e§ no$, ba3 ©piel! 
 
 £)u gonnft mir bod) 
 925 9ttem ©Hid? 
 
 (ba§ Spiel betradjtenb). 
 2Ba§ gonnen? 2Bemt — 3$r totftt ja toofyl. 
 
 Stttaf) (tfjm roinfenb). 
 
 33ft! £afi! bft! 
 
 3H=&aft 
 
 (no$ auf ba§ Spiel gertdjtet). 
 
 ©onrtt'3 ©ucf) nur felber erft ! 
 3tU$aft, bft ! 
 
 9U*$aft (au ©ttta§). 
 
 SDte 2Beiften toaren @uer? 
 3^r bietet ©$a$? 
 
 ©ut, ba§ er ni$t3 gefyori! 
 
 3U=#aft. 
 
 9fam ift ber gug an ifym? 
 
 ©tttfll) (i&m naljer tretenb). 
 
 ©0 fage bo$, 
 930 ©af$ tcfy mem ©elb be!ommeu farm. 
 
2. :iuf3ug. 2* 2luftrttt. 55 
 
 (nod) auf ba§ Spiel gcfjeftet). 
 
 ■ftun ja, 
 3ifyr foKt'3 befommert, tote %t)T'$ ftets befommert. 
 
 3tttalj. 
 
 2Bie? bift bu tott? 
 
 Da3 ©piel ift ja nidbt au§. 
 2$r Babt ja rtid£)t fcerloren, Salabin. 
 
 ^alabilt (faum ^tnprenb). 
 
 £ocb! bod^ ! 23ejabl ! bejaf>l! 
 
 «l*$aft. 
 
 Seja^l! 6eja$t! 
 
 935 ® a fttfyt ja Gure £i3rtigtn. 
 
 Stalabut (nocf> fo). 
 
 ©ilt nidjt ; 
 
 ©ef)5rt nicbt mefyr in§ Spiel. 
 
 Sittaf). 
 
 ©o mad^ unb fag, 
 
 35a£ idf) ba§ ©elb mir mir farm bolert laffen. 
 
 «£$aft 
 (nodj unmet in ba§ Spiel bertieft), 
 
 33erfte§t ficfy, fo tote immer. — SScnn audE) fdE)on, 
 23erm audE) bic Konigin nt$t§ gilt : %hx feib 
 940 £)odE) barum no$ ntdjt matt. 
 
 (5alabin 
 
 (tritt fyingu unb nrirft ba§ Spiel urn). 
 
 $cfy bin e3, hrill 
 
 @§ fein. 
 
56 Haitian berrDetfe. 
 
 5U£afu 
 
 $ja fo ! — Spiel tote ©etoinft ! ©o tote 
 ©etoonnen, fo bejafylt. 
 
 (galabin (&u <suta&). 
 
 2Ba§ fagt er? toa§? 
 
 ©tttalj 
 
 (loon Sett ju Sett bent §aft toinfenb). 
 
 ®u lennft iljn ja. @r ftraubt fid; gern, lafet gem 
 ©icfy bitten, ift toofyl gar ein toenig neibifd). — 
 
 Satabitt. 
 945 2Iuf bic^> bodf) ni(f)t? 3luf meine Sdfytoefter nicfyt? — 
 2Ba§ fyor' id&, §afi? SRexbif dE> ? 3)u? 
 
 $ann fein! 
 $ann fein ! — 3$ W^ $ x §^ rn ^°^ ^ e ^ er f et ^/ 
 SDBar' lieber felbft fo gut ate fie. 
 
 ©tttal), 
 
 Snbeg 
 
 §at er bocfy immer rid^tig nod) bejafylt, 
 950 Unb toirb aud; fyeuf Bejafylen. 2af$ tf;n nur! — 
 ©ety nur, 3n*$afi, gefy ! %$ toiff ba§ ©elb 
 ©cfyon fjolen laffen. 
 
 2K=£aft, 
 
 Sftein, icfy fyiele langer 
 ©ie SJhnnmerei nid)t mit. @r mu£ e§ bo$ 
 @inmal erfafyren. 
 
 ©alabitn 
 2Ber? unb toas? 
 
2. 2Iuf3ug. 2. 2Inftrttt. 57 
 
 3H*£afi! 
 
 955 3ft btefe^ bein SSerf^rcd^cn? §alift bu fo 
 
 9J?tr SBBort? 
 
 «fc£itft. 
 
 3Bie fonnt' id£) glauben, ba£ e§ fo 
 2Beit geljen toiirbe. 
 
 @afabht« 
 
 Rim? erfafyr' idj ntcfjtS? 
 
 ©tttal). 
 
 3$ bitte bid), 2ll=§afi, fei befcfjetben. 
 Salabtit* 
 
 £)a3 tft bod^ fonberbar! SSa§ fonnte ©tttafy 
 960 So feierlidb, fo toavm bet einem ^remben, 
 93et einem Sertoifd) lieber al£ bet mir, 
 33ei ibrem ©ruber, fid) berbitten tooHen. 
 W^aji, nun befell' id). — 3iebe, Sertoifd)! 
 
 ©tttalj, 
 
 2a£ eine $(einigfeit, mein ©ruber, btr 
 
 965 %l\d)t nafyer treten, al3 fie toiirbig tft. 
 3)u toetftt, idf) fyabe ju fcerfd&iebnen- Sftalen 
 SMefelbe Summ' im @cba$ Don bir getoonnen. 
 Unb toetl id) je£t ba§ GTelb nid)t notig I)abe, 
 2BeiI jefct in £ap $affe bod? ba3 ©elb 
 
 970 3lid)t eben aUju fyauftg ift, fo finb 
 
 2)ie ^often fte^n geblieben. 2(ber forgt ' 
 
 9iur mdE)t! 3$ h>iH fie toeber bir, mein ©ruber, 
 
 SJtocfy §afi, nod) ber $affe fd^enfen. 
 
 2tt=£afl 
 
 3*/ 
 
 2Benn'3 ba3 nur toare! ba3! 
 
58 ZTatfjan ber IPetfe. 
 
 Unb mebr bergletcfyen. — 
 975 3tudE) ba§ ift in ber Saffe ftefyn geblieben, 
 2Ba§ bu mir etnmal auSgetoorfert, ift' 
 ©ett toenig Sflonben fteljrt geblieben. 
 
 m$t alleS. 
 
 (Satabin. 
 
 9?ocf) mctyt? — SBirft bu reben? 
 
 5tt=£aft. 
 
 ©eit au§ Stgfypten toir ba3 ©elb ertoarten, 
 980 §at fie . . . 
 
 (Btttaf) foil ealabin). 
 
 2Boju ifyn fyoren? 
 
 5tl=§afu 
 
 JJicfyt nur ni$t3 
 
 Selommen . . . 
 
 Salabitt, 
 
 ©ute3 SSJiabd^en! — 2tuc§ Better 
 3Mit ; borgefd)offen. SKtd&t? 
 
 2tt=£afu 
 
 Sen ganjen §of 
 
 Straiten; Suern 2{ufft)anb ganj aHein 
 
 Seftritten. 
 
 (Sainton, 
 
 £>a! ba£, ba3 ift meine ©c^toefter ! 
 
 (Ste umarmenb.) 
 eitta^ 
 
 985 SBer fyattt, bie§ ju fonnert, midfj fo rei$ 
 ©emacfyt ate bu, mein 33ruber? 
 
2. 2luf3ug. 2. aiuftritt. 59 
 
 2a=£afi. 
 
 2Birb f$on and) 
 ©o bettelarm fie toieber madden, aU 
 @r felber ift. 
 
 Salabttt. 
 
 3d) arm? ber Sruber arm? 
 2Benn fyaV id) mefyr? toenn toeniger gebabt? — 
 99 o Sin RUxi, @in ©d&toert, ©in $ferb — unb (Sinen ©ott! 
 2Ba§ braucfj' ic£> mefyr? 933 enn faring an bem mir fefylen? 
 Unb bodf), Sll^afi, fonnf id) mit bir fdjelten. 
 
 ©tf)ilt nid&t, mein 33ruber. 2Benn id) unferm SSater 
 Stud^ feine ©orgen fo erletd^tern fonnte ! 
 
 Salabttu 
 
 995 211) ! 211) ! 5JJun f d)lagft bu meine greubigfeit 
 2luf einmal toieber nieber ! — 3JJir, fur midE) 
 gefylt m$t§, unb lann ni$t§ fefylen. 2tber ifym, 
 3$m fetylei, unb in il)m un§ alien. — ©agt, 
 3S3a^ foil id; madden? — 2lu3 2Igt)pten fommt 
 
 iooo 35ielleirf)t nod) lange nitf)t3. SBoran ba£ liegt, 
 SBeift ©ott. @£ ift bod) ba nocfy aHe§ rul)tg. — 
 aibbrec^en, einjiefm, fpatm toil! tcfy gem, 
 SUiir gem gefaUen laffert, toenn e£ mid), 
 Sloft mtdji betrtfft, bloft mtdj, unb niemanb fonft 
 
 1005 3)aruntet leibet. — £)od) toa3 lann ba§ madden? 
 
 ©n ^Jferb, ©in $Ietb, (Sin ©dfjtoert muft idE) bod) I)aben. 
 Unb meinem ©ott ift and) nid)t$ qi&ubingen. 
 2$m g'ntigt fd^on fo mit toenigem genug, 
 9JJit meinem §erjen. — 2tuf ben Uberfcfyuft 
 
 1010 3Son beiner $affe, §afi, I)att' id) fel)r 
 ©erecfynet. 
 
60 Hatfyanberttfetfe. 
 
 lXberf tfmfc? — ©agt felber, ob 
 Sfyr mi$ nicfyt Ejdttet fpte^en / Vuenxgften^ 
 3Jitcf) broffeln laffert, tt)enn auf Uberfdmft 
 3<f) Don @ud) toar' ergrtffen ioorben. $a, 
 1015 2luf Unterftf)Ieif! ba§ tear ju toagen. 
 
 5Kun, 
 
 2Ba3 madden fair bemx aber? — ^onnteft bu 
 
 SSorerft bet niemanb anbern borgen a(3 
 
 Set ©ittaf)? 
 
 ©tttat). 
 
 SXCilrb' tcb biefe§ SSorred^t, 33ruber, 
 SCTltr fyahm nefymen laffcn? 3Jttr fcon il)m? 
 1020 2Iud^ nod? beftefy' \§ brauf. 5fto$ bin id) auf 
 ®em Srocfnen fcotlig ntd^t. 
 
 6alabitt, 
 
 5Rur fcollig nicfyt! 
 2)a§ fefylte nod)! — ©el) gleitf), ntacf) 2tnfialt, §afi! 
 JJtmm auf, bei toem bu fanrtft! unb tote bu fannft! 
 ©el), borg, fcerfyrtcb. — %l\\x, £afi, borge nicfyt 
 1025 Set benen, bie id) retcf) gemacfyt. 3)enn borgen 
 3Son biefen, mocfyte toieberforbern ^et^en. 
 ©el) ju ben ©etjtgften; bie toevben tmr 
 3lm Itebften leiljen. Qtnn fie toiffen toofyl, 
 2Sie gut tl)r ©elb in meinen §anben toucfyert. 
 
 103° 3$ ^nne *> eren ^ ne * 
 
 ®hm faat 
 5ftir ein, ge^ort ju I)aben, §afi, ba£ 
 3)ein greunb juritcfgefommen. 
 
2. 2tuf3ug. 2. 21uftritt. 61 
 
 5((=§afi (betroffen). 
 
 greunb? tnein greunb? 
 SBer toar' berm ba§? 
 
 3)ein fyodjgeprtef'ner ^ u ^» 
 
 2H=§aft, 
 
 ©eprief'ner 2>ube? I)od; t>on mtr? 
 
 S)em ©oit, — 
 1035 5TRtc^> benlt be§ 2Iuebruc!3 nod) red^t tootyl, be3 einft 
 3)u felber bidj bon t(jm bebienteft, — bem 
 @ein ©ott bon alien ©titern biefer SJBeft 
 2)aS fleinft' unb grofete fo in boflem 9JJaf$ 
 ©rteilct fyabe. — 
 
 ©agt' idj fo? — 28a3 meint' 
 1040 S^ ^ enn bamit? 
 
 ©a§ Heinfte: ^eidrtum. Unb 
 SDaS grofcte: SBeiSfyeit. 
 
 3Sie ? bon etnem guben? 
 3Son etnem $uben 6Stf idjj ba3 gefagt? 
 
 ©ittal). 
 
 £)a3 fyatteft bu bon betnem 9tatban ntcfyt 
 ©efagt? 
 
 8K*$aft. 
 ^a fo ! Don bem ! bom 9?atfyan ! — gtel 
 1045 3K^ ker k°$ S ar n ^^ ^- — 2Bafyrl)aftig? S)er 
 
62 HatfyanberlDetfe. 
 
 3ft enblid) toieber fyetm gelommen? Si! 
 ©o mag'S bod) gar fo fd)ted)t mit iljm nicfyt ftefyn. — 
 ©anj recfyt: ben nannV einmal ba§ SBolf ben SSeifen ! 
 2)en ^eidEjen audi). 
 
 ©tttalj, 
 SDen S^etd^en nennt e§ iljn 
 1050 3 e £t mefyr al8 je. £)ie ganje ©tabt erfdjaUt, 
 2Ba£ er fiir $ofibarfeiten, toa§ fiir ©dba^e 
 @r mttgebracfyt. 
 
 3tt=§afi. 
 
 9iun, ift'3 ber 9tei#e . toieber, 
 ©0 toirb'S audj tootyl ber 3Beife toieber fein. 
 
 28a3 meinft bu, §afi, toenn bit btefen angingft? 
 
 1055 Unb toa§ bet tfym? — $)od) toofyl nid?t borgen? — $ja, 
 5Da lennt 2$r tfyn. — @r borgen ! — ©eine 2Bei^eit 
 3ft eben, bafc er memanb borgt. 
 
 ©ittaf). 
 
 $11 ^aft 
 
 9ftir fonft bocfy gang em artber SBilb Don ifym 
 ©emacfyt. 
 
 »fc$afu 
 
 3ur 5Kot ftirb er @ud£) 23aren borgen. 
 
 1060 @elb aber, ©elb? ©elb nimmermefyr. — ©3 ift 
 (Sin 3 u ^ e fretttcfy iibrigem?, faie'3 nid^t 
 SSiel guben giebt. gr fyat SBcrftanb ; er toeife 
 3u leben, tytelt gut ©cf)ad^. 3)od; jetdmet er 
 3m ©djlecfyten fid) ntd^t minber aU im ©uten 
 
 1065 3Son alien anbcrn 3 u ^ en au ^. — SCvif ben, 
 
2. 2luf3ug. 2. tfuftrttt. 63 
 
 2luf ben nur rennet nidE>t. — ©en Slrmen giebt 
 @r %toax, unb giebt iuettei6t'troi$ Salabtn, 
 2Benn fd^on nicfyt gan$ fo toiel, bod^ ganj fo gem, 
 2)o$ ganj fo fonber 2InfeEm. Sub' unb Gfyrtft 
 1070 Unb Sftufelmann unb $arfi, atte3 ift 
 3fym ein£. 
 
 ©tttalj. 
 Unb fo ein SSJfann . . . 
 
 Salabht. 
 
 SSie fommt e£ benn, 
 
 2)a§ idj t>on biefem Sftanne nie gefyort? . . . 
 
 2)er foHte ©alabin nid£)t borgen? nic^t 
 S)em ©alabin, ber nur fur anbre braud^t, 
 1075 Sftfcfct fief)? 
 
 S)a f eE>t nun gteid) ben ^uben Vx>ieber, 
 3)en ganj gemeinen ^uben ! — ©(aubt mir'3 bodf) ! — 
 @r ift auf3 ©eben lv eudf) fo eiferfudjtig, 
 @o neibifcf)! 3ebe§ So §11 Don ©ott, bag in 
 ©er 2Belt gefagt toirb, jog ? er lieber ganj 
 
 1080 2lUein. 9Zur barum ^n leifjt er feinem, 
 ©amit er ftets $u geben fyahz. 2SeiI 
 ®ie SRilb' ifym im ©efei$ geboten, bie 
 ©efatligfeit t£?m aber nidjt geboten, tnacfyt 
 Sic $R\W ityn ju bem ungefalligften 
 
 1085 ©efetten auf ber SSelt. 3^ ar & n t$ f e ^ 
 ©eraumer 3 e ^ e ™ toenig iibem gu£ 
 9Jtit ibm gefyannt; bodf) benlt nur nid&t, baft id? 
 3fym barum nid)t ©erecf)tigfeit erjeige. 
 @r ift ju atlem gut, bloft baju ni$t, 
 
64 Hainan berlPetfe. 
 
 1090 93(of; baju tt>a^rlic^ tud&t. 3$ toitf au $ 9^ 
 9?ur gefyn, an cmbre S^iiren flopfen . . . 2) a 
 33eftnn' td) mtdf) foeben etne§ ^Jttofyren, 
 2)er reicf) unb geijig tft. — 3$ Q*fy\ t$ 9 e ^« 
 
 2Ba§ ciift bu, ©aft? 
 
 ©alabuu 
 
 £a£ tfyn! Iafe tfm! 
 
 Dritter tfuftrttt. 
 
 ©tttalj. @ a la bin. 
 
 SttiaJj, 
 
 ©It 
 
 1095 @r bodj, ate ob er mir nur gem entfame ! — 
 2Ba3 fyetfet ba§? — §at er Vutrflid^ fic^> in ifym 
 33etrogen, ober — mocfyt' er un$ nur gern 
 93etriegen? 
 
 Salabtn, 
 
 SBte? ba£ fragft bu mid)? %<$ toetfr 
 3 a faum, bon toem bie 3tebe tear, unb I)6re 
 1 100 3Son euerm guberf, euerm 9?atljan fyeut' 
 3um erftenmal. 
 
 Si&ty. 
 3ft'8 moglirf;? ba& ein SJtann 
 2)ir fo berborgen blieb, Don bem e3 fyetftt, 
 @r fyabe ©alomon§ unb 35abib§ ©raber a -- 
 @r'forfd;t unb totffe beren ©iegel burcfy 
 1 105 ©in ma$ttge$, gefyetrneS 2Bort ju lofen? 
 
2. 2Iuf 3ug. 3. 2luftrt tt. 65 
 
 2lus ifynen bring' er bann fcon gett ju $ett 
 „ 2)te unermefclicfyen SReid^tiimer an 
 ©en £ag, bie feinen minbern Quell fcerrieten. 
 
 Salabin. 
 §at feinen 9teid)tum biefer 9Rann au$ ©rabern, 
 mo ©o toaren'3 fidjerlicf) nicbt Salomon^, 
 9iicbt 3)at)ib§ ©raber. barren lagen ba 
 Segraben ! 
 
 Dber 935f ctoic^tcr ! — 2tu$ 
 
 $ft feinen 3ietdj)tum$ Quelle toeit ergtebiger, 
 
 2Beit imerfcbopfltcfyer aU fo ein ©rab 
 
 1115 SBoII Sftammon. 
 
 <Salabitt» 
 
 SDenn er fyanbelt, tote icf) fyorte. 
 ©ittai,. _ ^ 
 
 ©ein ©aumtter ireibt auf alien ©trafcen, jiefyt 
 
 ®urd) alle SSJiiften; feine ©cfyiffe liegen 
 
 ^n alien §afen. 3)a§ hat mir toobl ef) 
 
 2lls§afi. felbft gefagt unb fc>oll ©ntjitcfen 
 1 120 §utjugefugt, tote .grog, toie ebel biefer 
 
 ©ein greunb dntoenbe, toa3 fo Hug unb emfig 
 
 @r ju ertoerben fur ju ftein nidf)t adf)te ; 
 
 §injugefitgt, toie frei toon 35orurtei(en 
 
 ©ein ©etft, fein §er$ toie offen jeber £ugenb, 
 1125 2Bie eingeftimmt mil jeber ©rf)5nfjeit fei. 
 
 Salabitt. 
 
 Unb je$t faracf) §aft bod^ fo ungetoi^, 
 
 ©0 fait fcon ti)m. 
 
 (Bittaf). 
 
 Rait nun toobl nid^t; berlegen. 
 2113 fyalt' er'£ fiir gefafyrlicb, ifyn ju loben, 
 
66 Zl a tl\ an ber IDeife. 
 
 Unb tooW tfm unberbient bodj and) ntdEjt tabeln. — 
 1 130 28te? ober Wax' e£ totrflidE) fo, bafc felbft 
 £)er Sefte femes Soiled feinem SSoIfe 
 9itd)t ganj entflieljen lann? bafc totrllid^ ficfy 
 2U=£)afi feirte^ $reunb£ toon biefer ©ette 
 3u fcfyamen fyatte? — ©et bem, tote tfym tooHe! — 
 1135 3)er 3jub', fet tnefyr ober toeniger 
 
 21(3 3jub', ift ^ nur retcfy: genug fur un§! 
 
 ©alafcuu 
 £)u toiHft ifjm aber borf) ba§ (Seine nut 
 ©etoalt nid^t nefymen, ©cfytoefter? 
 ©tttai), 
 
 Set bit ©etoalt? 5DKt geu'r unb ©d)toert? 9?ein, nein, 
 1 140 2Ba§ braudbt e3 bei ben ©cfytoacfyen fur @etoalt 
 2113 ibre ©dE)toa$e? — Somm fur je£t nur mtt 
 ijn meinen §aram, eine ©angertn 
 3u fyoren, bte id) geftern erft gefauft. > 
 S3 retft inbefe bet mtr DxeHexd^t em ainfd^Iag, 
 1 145 SDen id) auf biefen Wafyan fyabz. — Somm! 
 
 Pterter" 2luftritt. 
 
 Scene: t>or bem §aufe be§ Dlatfyan, mo e§ an bte batmen ftfl&t. 
 died) a unb 91 at I) an lommen Ijeraus. 3 U ^ nen ®aj[a» 
 
 *fietf|a. 
 Sfyr fyabt @nd) fc^r fcertoeilt, mem 33ater. @r 
 2Btrb faum nodf> mefyr ju treffen fein. 
 
 ^atljan. 
 
 ^un, nun; 
 
 2Benn F>ter, fyter untern ^Salmen fcfyon ntcfyt mefyr, 
 
2. 21 u f 3 n g. 4. 21 u f t r 1 1 1. 67 
 
 2)od) ctnbertoartS. — Set je|t nur rubtg. — ©telj! 
 1150 $ommt bort nicbt ©aja auf un3 ju? 
 
 metfia. 
 
 ©ie Votrb 
 
 3#n gan$ getoi^ berloren (jaben. 
 
 2luc$ 
 2Sof)I mc$t. 
 
 ©ie toiirbe fonft gefdjtoinber fommen. 
 
 ©ie fyat un§ toofyl nodf) nicbt gefefm . . . 
 
 5Run fieE>t 
 
 ©ie un§. 
 
 *Ratl)an, 
 
 Unb boppelt ifyre ©$ritte. ©iefy! — 
 1155 ©ei bo$ nur rufyig ! ruljig ! 
 
 SBolItet gfor 
 2Bofyl eine Softer, &ie E?ter rufyig mdre ? 
 ©id) unbefiimmert licfee, toejfen 23obltbat 
 3$r Seben fei? %bx Seben, — ba3 ibr nur 
 ©0 Iieb, toeil fie e3 @ud) juerft fcerbanfet. 
 
 1 160 gd; modE)te bic^> nid^t anbere, aU bu bift, 
 %u<i) menu id) toii^te, baft in beiner ©eele 
 ©anj ettoaS anbreS nod) fid) rege. 
 
 3Ba§, 
 
 SJtein Sater? 
 
68 Hainan berlDetfe. 
 
 <Katljatt. 
 
 gragft bu mi$? fo fd)iitf)tern micfy? 
 2Ba§ aud) in beinem 3 nriern ^orge^t, ift 
 1 165 9tatur unb Unfd&ulb. £a£ e§ leine ©orge 
 Sir macfyen. W\x, mir mad;t e§ leine. 9?ur 
 SSerf^rtd^ mir: toenn bein §erg bernefymlicfyer 
 ©icf) einft erffart, mir feiner 2Bitnf$e leinen 
 3it Bergen, 
 
 ©$on bie SDWglid&feit, mein §erj 
 1 170 @u$ lieber ju ber^iillen, macfyt mtd) jtttern. 
 
 yi\d)t$ mefyr Ijierfcon ! 3)a3 eius fur atlemal 
 3ft abgetfyan. — ©a ift ja £>aja. — 9Zun? 
 
 5iocf) toanbelt er E^ier untern ^alrnen unb 
 
 2Birb gletd) urn jene 9Jiauer fommen. — ©efyt, 
 
 1175 35a lommt er ! 
 
 dlttiia. 
 
 211) ! unb fcfyeinet unentfc^Ioffen, 
 
 2BoI)in? ob toeiter? ob I)inab? ob red)t£? 
 
 Db Iini8? 
 
 !Kem, nein ; er mad)t ben SSeg um§ Softer 
 ©emift nod) ofter, unb bann mu£ er I)ier 
 SBorbeu — SBBa8 flilt'8? 
 
 Wtti\a. 
 
 Sftedjt ! rec^t ! — Jpaft bu tl)n fcfyon 
 1180 ©efyrocfyen? Unb toie ift er E)eut T ? 
 
 SSie immer. 
 
2. Z(uf3ug. 5. 2Iuftritt. 69 
 
 ©o macfyt nur, baft er eudEj bier nicfyt getoafyr 
 
 SBirb. £retet mebr juriicf. ©ebt lieber ganj 
 
 fitnein. 
 
 3Ked>a. 
 
 •Kur einen SBIicf nod) ! — 2tE> ! bie §edEe, 
 
 3)ie mtr ifyn ftiefylt. 
 
 Somittt! lommt! 3)er 33ater t)at 
 1 185 ©anj redjt. gfyr lauft ©efafyr, toenn er ©utf) fieljt, 
 2)aj$ auf ber ©tell' er umfefyrt. 
 
 2l£> ! bie §ecfe ! 
 
 Unb fommt er plo^lidj} bort au£ if)r fyerfcor, 
 ©0 lann er anber§ nidjt, er mu$ eudt) fefyn. 
 S5rum geljt bodj nur ! 
 
 £ommt! fommt! $$ toeift eingenfter, 
 1 190 2lu§ bem fair fie bemetfen fonnen. 
 
 3a? 
 
 (Setbe f)inein.) 
 
 tffinfter tfuftrttt, 
 
 SRatfyan mtb balb barauf ber X e m p e 1 1) e r r. 
 
 gaft fctyeu' id? micfy be£ ©onberlingS. gfaft mad^t 
 Uftd; feine raulje £ugenb ftufen. 2)aft 
 @m SKenfc^ bocf) einen Sttenfcfyen fo fcerlegen 
 ©oil madden fonnen ! — §a ! er lommt. — Sei ©ott ! 
 
70 Hattjan ber IDetfe. 
 
 1195 @in bungling tote em SUlann. $dE) mag tfyn toofyl, 
 2)en guten, tro^ r gen Slid ! ben braden ©ang ! 
 2)ie ©cfyale fann nur bitter fein, ber $ern 
 Sft'S ficfyer nicf)t. — 28o faf) id) bod) bergleicfyen? — 
 SSergei^et, ebler granfe . . . 
 
 2Ba3? 
 
 ©rlaubt . . . 
 SempeUjerr. 
 1200 3Ba3, Sube? toag? 
 
 ©aft id> mid? unterfteb', 
 ©ud) anjureben. 
 
 Sempettjerr. 
 ®ann td&'S toefyren? 2)ocfy 
 9iur furj. 
 
 Xfttytut. 
 SBerjiefyt, unb eitet ni$t fo ftolj, 
 9tt$t fo &era$tli$ einem 3JJann fcoritber, 
 ©en ^t)r auf etoig @udj fcerbunben fyabt. 
 
 Xtmpttytxv. 
 
 1205 2Bie baS? 211), faft crrat' icfy'g. 9ftcfyt? g^r feib . . . 
 
 9?atfjatt. 
 
 3d; fyeifte 9?atf)an, bin beg 9J?abd)eng 93ater, 
 Sag dure ©roftmut aug bem geirr gerettet, 
 Unb lomme ... 
 
 Sempelljerr. 
 SSenn ju banfen, — fpart'S ! $$ ^B' 
 Urn biefe $letmgfeit beg S)anfe8 f$on 
 
2. 21 u f 3 u g. 5. 21 n ft tit t. 71 
 
 1210 $u t>tel erbulben mufjen. — SSoffenbs %t)t, 
 
 %bx feib mir gar m$t§ fcfrulbig. 2Bu£t' id? benn, 
 2>aj3 biefe» 3Rab<$en (Sure loiter toar? 
 @3 ift ber £em!pelberren SPflid&t, bem erften, 
 ©em beften betjufyringen, beffen 3lot 
 
 1215 ©ie fefyn. 3Rein Seben tear mtr ofmebem 
 3>n biefem 2lugenblicfe taftig. ©ern, 
 ©el)r -gem ergriff id) bie ©elegenfyeit, 
 @3 fiir em anbreS Seben in bie ©djange 
 $u fd^lagen, fiir ein anbre£, — toemt'g aucfy nur 
 
 1220 2Da§ Seben einer gubin toare. 
 
 ©rofe! 
 ©roft unb abfd?euttd> ! — £)odf) bie SBenbung lafet 
 ©i$ benfen. 2>ie befcfyeibne ©rdfte fIiidE)tet 
 ©i$ binter ba£ Slbfcbeulictye, urn ber 
 23eft>unb'rung auejufteidjen. — 2lber toenn 
 
 1225 ©ie fo ba§ Dpfer ber Setounberung 
 
 33erfd)tnaf)t, toa§ fiir ein Dpfer benn berf$ma§t 
 ©ie mtnber? — fitter, toenn l^fyr f)i er n id>* fremb 
 Unb nidE)t gefangen tearet, toixxV icfy Sucb 
 ©0 breift nicf)t fragen. ©agt, befefylt, toomit 
 
 1230 Kami man @ud? bienen? 
 
 Sentyelljenr. 
 
 $f>r? SWit nid&». 
 
 gin reiser 9Jtann. 
 
 £)er reid^e ^ u ^ e ^ ar 
 9tttr nie ber beffre %ubz. 
 
 3$ bin 
 
72 HatfjanberlDeife. 
 
 3)iirfi 3$r benn 
 3)arum nic^t niit$en, toa§ bemungeacfytet- (^ 
 @r 33effre§ fyat? ntcfyt feinen ^eid^tum nii^en? 
 
 1235 ?Jun gut, ba§ VotCC id) aucfy nicfyt ganj berreben; 
 Urn meine£ 9Jtantel3 ttntten nicfyt. ©obalb 
 ©er ganj unb gar t) erf cb I iff en, toeber ©ttclj - *^ **' f 
 yiotf) getje Idnger fyalten Vx>iH, fomrn' tcfy 
 Unb borge mir bet @utf) ju einem rteuen 
 
 1240 %\x<fy obcr ©elb. — ©ef)t ntcfyt mtt ein3 fo ftnfter! 
 Sftodjj feib 3$r fidjer ; nocfj iff 3 nid^t fo h>eit 
 3Rxt ifym. %t)x fefyt, er ift fo jiemltcfy nocfy 
 ^m ©tanbe. 9iur ber cine Btyf^-feft^ 
 §at einen garft'gen %Ud) er ift berfengt. 
 
 1245 Unb ba§ befam er, al8 id? Sure £od£)ter 
 2)urd)3 getter trug. 
 
 ^at^att 
 (ber natf) bem Stpfel gretft unb tt)n betracfytet). 
 @3 ift bodj fonberbar, 
 ©af$ fo ein bofer $lecf, ba£ fo ein SBranbmal 
 2)em SRann ein beff're$ 3 eu 3™3 re ^ et a ^ 
 ©ein eigner -JJlunb. $$ mod^t' x£?n fitffen gleitf) ■ — 
 
 1250 ©en gtecfen ! — 2If>, t>ergeif>t ! — gcfy tljat e3 ungern. 
 
 £em£elf)err* 
 
 2Ba3? 
 
 (Sine Sfyrane fiel barauf. 
 
 Xem^eUjerr* 
 
 Sfyut nicbtS ! 
 
 @r fyat ber £ro£fen mefyr. — (SBalb aber fangt 
 3JJicfy biefer ^ub' an ju fcertotrren.) 
 
2. 2luf3ug. 5. HnftrVtl 73 
 
 2Bar't 
 3$r toobl fo gut unb fd^itftet @uern 3JtanteI 
 1255 2Iu$ cinmal meinem 9Jtab$en? 
 
 XempeUjerr. 
 
 SBaS bamit? 
 SRatljan. 
 
 Stud? ibren 9Jiunb auf biefen gletf ju briicfen. 
 3)enn Sure Kniee felber ju umfaffen, 
 2Bunf(f)t fie nun toofyl bergeben§. 
 
 £em£elf)err* 
 
 2lber, $ube — . 
 
 2ftr fyet^et SRatyan? — 2Iber, SRat&an — 3&r 
 
 1260 ©et$t @ure 2Borte feljr — fefjr gut — feljr fytfc — 
 
 $dE) bin betreten — 2Werbing3 — \i) Ijcttte . . . 
 
 ^atfjatt, 
 ©tellt unb berfieHt @ud&, hrie $br toaHt. 3$ pnb' 
 2lucfy f)ter @ud) au3. — ^fyr toar't ju gut, ju bteber, 
 Urn Ijoflicfyer ju fein. — 2)a3 3Jttibd;en ganj 
 1265 ©efiifyl, ber tx>eiblirf>e" ©efanbte ganj 
 
 ©ienftfertigfett, bev SSater toett entfernt — 
 Sfyr trugt fiir ibren guten Seamen ©orge, 
 gloljt iljre ^rufung, flofyt, urn nicbt 511 ftegen. 
 2tucfy bafiir ban!' id) (Sucfy — 
 
 Sem^elljerr* 
 
 3d& muft geftefyn, 
 1270 3#r totfet, tote Sem^elijerren benlen fottten. 
 
 9?ur Sem^elberren? follten bloft? unb b!o£ 
 3Beil e3 bie Drben3regeln fo gebieten? 
 
74 ZlatfyanberlDetfe. 
 
 3$ toeifc, tone gute SJtenfcfyen benfen, tt>eijs, 
 35aft atle Sanber gute SSJtenfdjen tragen. 
 
 ^em^ettjerr* 
 
 1275 5Rit Unterfdjieb, bocfy fyoffentlicfy? 
 
 $latf)an* 
 
 2In garb', an ^letbung, an ©eftalt fcerfcfyieben. 
 Slucf) I)ier balb mefyr, balb toeniger a(3 bort. 
 
 9Jttt btefem Unterfcfjieb tft'S nicfyt tt>ext fyer. 
 
 35er grofte SJlann brautf)t liberall Diet Soben, 
 1280 Unb tnefyrere, ju nal) gepflanjt, jerfcfylagen 
 
 ©ic§ nur bie 3lfte. 3ttittelgut, n>ie toir, 
 
 ginb't ftcf) fytngegen liberall in SCRenge. 
 
 5J?ur muft ber etne nicfyt ben anbern maleln ; 
 
 yinx muft ber $norr ben $nubben fyiibfcfy bertragen ; 
 1285 9Jur muft ein ©ipfelcfyen fief) nic^t fcermeffen, 
 
 ©aft e§ attem ber ©rbe nidjt entfdEjoffen. 
 
 Xtmpttytvx. 
 
 ©eljr toofyl gefagt! — ©0$ lennt $fyr aud) ba£ SSoII, 
 
 ©a3 biefe 9Jtenfcf)enmaIelei guerft 
 
 ©etrieben? 2Biftt Sfor, Jtatfyan, tt>eld&e8 SBoIf 
 
 1290 3 uer ft ^ a ^ au§ertt)at)lte 3SoIf ficfy nannte? 
 
 2Bie? toenn id) biefe§ SSoll nun, jtoar ni$t Ijaftte, 
 ©od) toegen feineS ©tolje^ ju beracfyten 
 9JUd) nicfyt entbredjen fonnte? ©eineS ©toIje3, 
 ©en e§ auf ©fjrift unb SJtufelmann fcererbte, 
 
 1295 9?ur fern ©ott fei ber recite ©ott! — gfyr fhifct/" 
 ©aft id), ein ©fyrift, ein £em!pelljerr fo rebe? 
 
2. 2Iuf3ug. 5. 2Iuftrttt. 75 
 
 2Benn f)at, unb too bte fromme 9iaferei, 
 £)en beffern ©ott ju f^aben, btefen beffern 
 3)er ganjen SEBelt al§ beften aufjubringen, 
 1300 %n tEyrer fd&toarjeften ©eftalt fief) mefyr 
 
 ©ejeigt aU f)ier, ate jei$t? SBem Ijier, toem jje^t 
 Die ©djuppen nid^t bom 2tuge fallen . . . 35od& 
 ©et blinb, toer totH ! — 23ergej3t, toaS i$ gefagt, 
 
 Ullb la^t mid) ! (SBiB ge^en.) 
 
 §a! 3#r toifct ntrfjt, toie btel fefter 
 1305 3$ nu ^ m ^ cm ®u$ brangen toerbe. — Slommt, 
 2Sir miiffen, miiffen greunbe fein ! — SSerad^tet 
 gjiein SBoH, fo fef)r ^br toollt. 2Btr f>aben beibe 
 Un3 unfer 33oH nid;t auserlefen. ©inb 
 ffiir unfer SBoH? 23a3 ^eifet beroi SBoH? 
 1310 ©inb Shrift unb 3 u ^ e e ^ er Shrift unb ^ube 
 2U§ 3Kenfd) ? 21E) ! toenn icfy einen mebr in Sud) 
 ©efunben ^atte, bem e* g'niigt, em SJienfcfy 
 3u fyeifsen! 
 
 ga, bei ©ott, ba3 fyabt g$r, 9?atf)an! 
 SDa3 fyaht g^r! — @ure.§anb ! — gdb fcfyame mtd&, 
 1315 @u$ einen 2lugenblid fcerfannt ju Ijaben. 
 
 9?atyait. 
 
 Unb id? bin ftblg barauf. 9lur ba§ ©emeine 
 3Serlennt man felten. 
 
 Xtmpttytxv. 
 
 Unb ba§ ©eltene 
 gSergi^t man fcfytoerlidE). — %latban, ja ; 
 2Bir miiffen, miiffen greunbe toerben. 
 
76 Haitian ber ttJetfe. 
 
 ©inb 
 1320 @3 fd^on. — 2Bte totrb fid) metne S^ed^a freuen ! 
 Unb at) ! toelcty eine Retire gerne fcfyliejjt 
 <Std^ metnen SBKcIen auf ! — $ennt fie nur erft ! 
 
 Xentpenjerr, 
 
 3$ brenne Dor 93ertangen. — 2Ber ftilrjt bort 
 2Iu3 (Suerm §aufe? Sft'8 rtid^t ifyre ©aja? 
 
 1325 S a tob^I. ©° angftlicf)? 
 
 Setttyelljerr* 
 
 Unfrer 9ie$a tft 
 ©od) ni$ts begegnet? 
 
 Sedjfter 2tuftritt. 
 2) i e $ r i g e n unb 2) a j a eilig* 
 
 $aja, 
 
 SRatyan! 9?atf>an! 
 
 Maim- 
 
 SKun? 
 
 SBerjeifyet, ebler Slitter, baft icfy @u$ 
 9Jiu| unterbrecfyen. 
 
 9fam, toai tft'8? 
 
 Sempetyerr. 
 
 2Ba3 tjl'8? 
 
2. 2luf3ug. 7, Sluftrttt. 77 
 
 £)er ©ultan I)at gcfd^idCt. £er Sultan toiff 
 1330 Su$ fyrecfyen. ©ott, ber ©ultan ! 
 
 2Jtt$? ber ©ultan? 
 @r toirb begterig fern, ju feben, toa3 
 %d) SReueS mitgebracfyt. ®ag nur, e3 fei 
 9?odE) toenig ober gar m$td au^gepacft. 
 
 £aja. 
 ;Kein, new; er toil! mcfyts fefyen, toil! @udf) tyredjen, 
 1335 @ud) in ^erfon, unb balb, fobalb 3$r fount. 
 
 Rati** 
 
 I^cfy toerbe lommen. — ©el) nur toteber, gel) ! 
 
 9?el)mt ja m$t ubcl auf, geftrenger fitter — 
 ©ott, h)ir finb fo befitmmert, toa3 ber Sultan 
 2)o$ h>iff. 
 
 £)a3 frurb fid; jetgen. ©el) nur, gel)! 
 
 Stebenter Jtuftritt. 
 W a 1 I) a n imb ber £ e m p e 1 1) e r r. 
 
 Sempettjen*. 
 
 1340 ©0 lennt 3$r il)n no$ ni$t? — itf) meine, t)on 
 $erfon. 
 
 £)en ©alabin? Sftod) nid)t. 3$ fyabe 
 Sfyn nid^t fcermieben, nid)t gefud^t ju lennen. 
 
78 Hainan ber IP eife. 
 
 ©er affgemeine 9tuf fpra$ fciel ju gut 
 33on tfym, ba£ t$ nid^t lieber glauben toollte 
 1345 2tl§ fefyn. ©otf) nun — toenn anber£ bem fo ift 
 §at er burcfy ©parung 6ure3 2eben3 . . . 
 
 3a, 
 
 Setttyelljerr. 
 
 ©em afterbingS ift fo. S)a3 2eben, ba3 
 3d& leb', ift fein ©efd&enf. 
 
 Watfian. 
 
 35ur$ ba§ er mir 
 @in boppelt, breifacfy 2thzn fcfyenfte. 2)ie3 
 
 1350 §at aHe§ jtoifc^en un§ fceranbert, fyat 
 •Kit ein3 ein ©eil mir umgetoorfen, ba§ 
 W\fy feinem ©ienft auf etoig feffelt. $aum, 
 Unb laum, Icmn i$ e§ nun ertoarten, toa§ 
 ©r mir juerft befefylen toirb. $$ 6in 
 
 1355 Sereit ju allem, bin bereit, il)m ju 
 ©efteljn, baft i$ e§ ©urettoegen bin. 
 
 Nod) f)aV id) felber ifym nidfyt banlen fonnen, 
 ©0 oft id) and) tfym in ben SBeg getreten. 
 ©er ©inbrurf, ben id) auf ifyn mad;te, fam 
 
 1360 ©0 fcfmeft, aU fd;neft er toteberum toerfcfyftmnben. 
 2Ber toeife, ob er fidE) meiner gar erinnert. 
 Unb bennod) muft er, einmal ti>cmgften§, 
 ©id) meiner nod) erinnern, urn mem ©dndfal 
 ©anj ju entfcfyeiben. 3l\tf)t genug, baft id; 
 
 1365 2luf fein ©efyeift nod) bin, mit feinem SBitten 
 %lod) leb' : id) mu| nun aud) Don ifym ertoarten, 
 ■ift act) toeffen SBitfen icf) ju leben ^abe. 
 

 2. 2Iuf3ug. 7- 2Iuftrttt. 79 
 
 ^atfjan- 
 
 3l\d)t anberg ; urn fo mefyr tr>ttt tdj nic^t faumen. — 
 @g faftt bielleid^t cin 2Bort, bag mir, auf ®uc^ 
 1370 3 U lommen, 2lnla£ gtebt. — Srlaubt, berjei^i — 
 -3$ eile — SBerm, \vtnn aber fefjrt totr @ud) 
 Set ung? 
 
 ©obalb i$ barf. 
 
 ©obalb $br toottt. 
 £emt>ett)err. 
 9fa$ §eut\ 
 
 Unb Suer ?Jame? — mu^ i$ bitten. 
 
 Sem^enjenr. 
 
 9ftem 9tone toar — ift Surb Don ©tauffen. — Surb ! 
 
 SRatijam 
 
 1375 SSon ©tauffen? — ©tauffen? — ©tauffen? 
 
 Xempelljerr, 
 
 2Borum fattt 
 @uc§ bag fo auf? 
 
 Hatfynt, 
 
 SBon ©tauffen? — ©e§ ©ef^ledjtg 
 ©inb iootyl fcfyon mefjrere . . . 
 
 £empett)err* 
 
 D ja! bier toaren, 
 §ier faulen beg ©efcbleditg fd)on tnefyrere. 
 9Jtein Dfyetm felbft, — mem SSater toil! idj fagen, — 
 
80 Hainan ber IDetfe. 
 
 1380 3)o$ ftarum fcfyarft ftcfy @uer SBIic! auf tni$ 
 ge mefyr unb mefyr? 
 
 9ZatI)att. 
 
 D ni$t§! ni$t§! 2Bie lann 
 3$ @ud) ju fefyn ermiiben? 
 
 Sempenjerr, 
 
 ©rum t>erlaff y*^ 
 
 3$ @ud> juerft, 2)er Sticf be3 gorfd^erS fanb 
 9?icbt felten mefyr, a(3 er ju ftnben toitnfcfyte. ^ .• H , 
 
 1385 $cfy furcfyt' iijn, 5ftatljan. 2a^t bie $eit aftmablicb, 
 Unb mdE)t bie Sfteugier, unfre $unbf$aft madden. 
 
 (Gr 9 d)t.) 
 
 Haitian 
 
 (ber ifjm mtt Srftauneu nad)[iefyt). 
 
 „©er gorfcfyer fanb nicfyt felten meljr, al£ er 
 3u finben hmnfcfyte." — %\i e§ bo$, al§ ob 
 %\\ meiner ©eel' er lefe ! — 2Bal)rlitf) ]a ; 
 
 1390 3)a§ fonnt' aud) mir begegnen. — 9ft$t aftein 
 
 2Bolf3 JBud^, 3BoIf^ ©ang : aucfy feine ©timme. ©0, 
 25oH!ommen fo ftarf SBoIf fogar ben $opf, 
 £rug 2BoIf fogar ba§ ©c^toert im Strm, firidE) SBoIf 
 ©ogar bie 2(ugenbraunen mit ber §anb 
 
 1395 ©letcfyfain ba3 geuer feine£ ©liidS ju bergen. — 
 2Sie folcbe tiefgepragte 33Uber bocf) 
 . gu QdUn in un§ frf)Iafen fonnen, bt§ 
 Gin 28ort, ein %aut fie ti>erft. — 3Son ©tauffen ! — 
 ©anj recfyt, ganj rec^t, gilne! unb ©tauffen. — 
 
 1400 3$ toill ba3 balb genauer toiffen ; balb. 
 
 SRur erft jum ©alabin. — 2)o$ ioie? laufcfyt bort 
 9?icbt ©aja? — 9?un fo lomm nur nafyer, 35aja. 
 
2. 2X u f 3 u g. 8. 2Iuftritt. 81 
 
 2t*ter 2Iufirttt 
 3) a j a. Sfl a 1 f> a m 
 
 *ttatf)atu 
 
 2Ba§ gilt'§? nun britcft'3 eucf) beiben fcf)on bag §erj, 
 9lod) ganj toa3 anbreS ju erfaljren, a(3 
 1405 2Ba3 ©alabin mix tr>xll. 
 
 SBcrbenft S&r'S i£)r? 
 gbr fingt foeben an, bertraultcber 
 Tlxt ibm ju fprecben, at* bee SuItanS 93otfd^aft 
 Un§ t>on bem ^enfter fcbeucf)te. 
 
 ^atfjatt. 
 
 9?un, fo fag 
 
 2#r nut, ba£ fie xE>n jeben 2tugenblicf 
 1410 Srtoarten barf. 
 
 ©etoij}? getoift? 
 9?atf)atu 
 
 3Jlid; bocf> auf btd^> Derlaffen, Saja? ©ei 
 2Iuf beiner £ut, id) bitte bid). ©3 foil 
 3M$ nid)t gereuen. ©em ©ettriffeit felbft 
 ©oft feine SRedjnung babei finben. %lm 
 1415 3Serbirb mir ni$t§ in meinem *piane. ?Jur 
 ©rjafyl unb frage tntt SSefdjeibenfyett, 
 3Rit Mdbali . . . 
 
 ©a£ 3Br bocfj nodfj erft fo toaS 
 Srinncm fount! — 3$ get)'; gebt ^fyr nur aucfy. 
 3)enn fefyt ! icb glaube gar, ba fommt bom Sultan 
 1420 gin fetter Sot', 2ll*igafi, ©uer Sertoifd). 
 
 (©el)t ab.) 
 
82 H at it an be r IP etfe. 
 
 Heunter 2luftritt 
 ftatljan. 3U*$afi. 
 
 §a! fya! ju @udb toottt' icfy mm then toieber. 
 
 gffg benn fo eilig? 2Ba§ fcerlangt er berm 
 33on mir? 
 
 28er? 
 
 Wati)an> 
 
 ©alabin. — %<fy fomm', \<fy lomtne. 
 
 3u toem? 3 um ©alabin? 
 
 ©cfyicft ©alabin 
 1425 35id^ ni$t? 
 
 SJiid)? nein. §at er benn fcfyon gefcfyicft? 
 
 $a freilicfy fyat er. 
 
 Stun, fo ift e§ ricfytig. 
 
 *Rail)att, 
 
 2Ba§? toa§ ift rid^tig? 
 
 2)a£ — t$ bin ni$t fcfyulb ; 
 ©ott toei|, icfy bin nicfyt fd&ulb. — 23a§ ^ab' icf) nicfrt 
 Son ©ucfy gefagt, gelogen, urn e§ abjutoenben! 
 
2, 2Juf3ug. 9. 2luftritt. 83 
 
 1430 2Ba§ abjutoenben? 2Ba§ ift rid^tig? 
 
 2a=£aft, 
 
 £a£ 
 •Kun 3#r fein Defterbar getoorben. 3$ 
 Sebaur' Sud). 3)ocf) mit anfeljn toiH i$'3 nicfyt. 
 $d& gey toon ©tunb an, gef)\ 2$r Ijabt e§ f$on 
 ©efyort, toofyin, unb toifet ben 2Beg. — §abt ^fyr 
 1435 ® e ^ 3Beg§ toa§ ju BeftcHen, fagt ; id) bin 
 
 £u 3)tenften. greilicf) mu£ eg mefyr nicf)t fein, 
 2113 toa§ ein Waiter mit fief) fcfyleppen faun. 
 3$ get)', fagt balb. 
 
 Sefinn bic^ bod&, 2Il*§afi. 
 33efinn bi$, ba§ idE) nod) toon gar nicfyt3 toeifj. 
 1440 28a3 plauberft bu benn ba ? 
 
 3$r bringt fie bo$ 
 ©teicfc mit, bie Seutel? 
 
 Haitian. 
 
 Seutel? 
 
 9fom, ba3 ©elb, 
 £)a3 $f)t bem ©alabtn toorfdfjieften foUt. 
 
 Nafyan. 
 
 Unb toeiter ift e3 nid£)t3? 
 
 Sc^ foHt' e3 h)of)I 
 3JJit anfefm, tote er @ud^ toon Stag ju Sag 
 
84 HatfyattberlDetfe. 
 
 1445 2lugfyofylen h)irb big auf bie 3^en? ©ollt' 
 ©3 toofyl mit anfefyn, baft 33erfctoenbung aug 
 ®er toeifen 3JiiIbe fortft me leeren ©djeuern 
 ©0 lange borgt unb borgt unb borgt, big au$ 
 ©ie armen eingebornen 9J?aug$en brin 
 
 1450 33erfmngern? — Stlbet $$r t)ielleidE)t @u$ ein, 
 23er (Suerg ©elbg bebitrftig fei, ber toerbe 
 2)ocfy @uerm 9?ate toofyl aucfy folgen? — Jja, 
 @r State folgen! 2Benn fyat ©alabin 
 ©idfj raten laffen? — 35enlt nur, SRatfyan, toag 
 
 1455 SCRtr eben je^t mit tfym begegnet* 
 
 9?atf)att. 
 
 9ton? 
 
 35a fcrnm' idE? ju ifym, ^n baft er ©d;ad^ 
 
 ©efpielt mit fciner ©d&toefter. ©ittafy fpielt 
 
 Sftid&t itbel, unb bag ©piel, bag ©alabin 
 
 33erloren glaubte, fcfyon gegeben fyatte, 
 
 1460 QaZ ftanb nod? ganj fo ba. $<f) fefy' @u$ fyin 
 
 Unb feE>e, baft bag ©piel nodE) lange nid^t 
 
 33erloren. 
 
 matyan. 
 
 @i! bag tear fiir bi$ ein $unb! 
 9U=£aft. 
 @r burfte mit bem $onig an ben Sauer 
 5Jur riicfen, auf ityr ©cfyacfy. — SSenn icfy'g (gu$ gleicfy 
 1465 9Jur getgen fonnte ! 
 
 Sttafljatt. 
 D, \6) traue bit! 
 
 2tt*§afu 
 
 Qtnn fo belam ber ^ocfye gelb, unb fie 
 
2. 2Juf3iig. 9. 2Juftrttt. 85 
 
 2Bar f?in. — Sa3 aKe§ tx>iIX id) ifym nun toeifen 
 Unb ruf ' i£)ti. — ©enft ! . . . 
 
 @r ift nid)t beiner 9Jieinung? 
 
 Sb$«fl. 
 
 @r fyort micfy gar mcf)t an unb toirft t>erad)tlid) 
 1470 2)a3 ganje ©piel in ^lumpen. 
 
 9?atf)atu 
 
 3ft ba3 moglicfj? 
 
 Unb fagt : er tooHe matt nun einmal fcin ; 
 @r toolle! §eiftt ba§ fyielen? 
 
 ©djtoerlid) toofyl ; 
 §ei£t mit bem ©piele fptelen. 
 
 2U=£aft. 
 
 ©leid&toofyl gait 
 S3 leine taube 9?uft. 
 
 % Sttatljan. 
 
 ©elb l)tn, ©elb l>er! 
 1475 SDa3 ift ba§ toenigfte. 2tHein bidE) gar 
 9fad)t anjufyoren! ixber einen $unft 
 SSon folder 2Bicfyttgfeit bicfy nicf)t einmal 
 3u fyoren ! beinen 2tblerblicf nicfyt ju 
 Setounbern! ba3, ba3 fcE>reit urn 9tad)e; nicfyt? 
 
 Hfc$afu 
 1480 2ld^ toaS! 3$ fag' @ud) bag nur fo, bamit 
 3$r fefyen -fount, toa§ fllr ein $opf er ift. 
 $urj, i$, i$ fyalt'3 mit i^m md£)t langer au$. 
 3) a lauf idb nun bei alien fdjmutj'gen 5ftol)ren 
 
86 Hatfyanber ID eife. 
 
 §erum unb frage, toer tfym borgen toiE. 
 
 1485 3$, ^ er *$ ™ e f^ r m ^ gebettclt Ejabe, 
 ©oil nun fiir anbre borgen. Sorgen ift 
 SStel befjer nidjt alS betteln : fo lr>te leifyen, 
 2Iuf 2Bucf)er leifyen, nicfyt triel Beffer ift 
 2ll§ ftefylen. Untcr meinen ©fyebern, an 
 
 1490 ©em ©ange§, braucfy' id) bethel md&t unb braucfye 
 3)a3 2Berfjeug beiber mcfyt ju fein. 3tm ©ange§, 
 21m ©ange3 nur giebt'g 5IRenfd)en. £>ier feib 3#r 
 35er einjtge, ber nocf) fo toitrbig todre, 
 £)aft er am ©ange§ lebte. — SBoEt $f)r mit? — 
 
 1495 Sa^t ifym mit ein£ ben ^limber ganj im ©ticfye, 
 Urn ben e3 iljm ju tfyun. @r brtngt @ud) nad) 
 Unb nacf) bo$ brum. ©0 tear' bie ^laderei 
 2tuf einmal au3. gd) fd)aff ©u$ einen Self. 
 Sommt! fommt! 
 
 3^ bad^te jtoar, ba3 blteb' un§ ja 
 1500 5Rod) immer iibrig. ®o$, 2lls§afi, toitl 
 3^8 iiberlegen. 23arte . . . 
 
 3K=§aft. 
 
 iiberlegen? 
 SRettt, fo toa3 iiberlegt fid) nicfyt. 
 
 Statfyw. 
 
 Slur bi§ 
 
 3$ bon bem ©ultan toieberfomme, bi§ 
 3$ 2Ibf3>ieb erft . . . 
 
 SSer iiberlegt, ber fud&t 
 1505 33etoegung3grunbe, ntd&t ju biirfen. SBer 
 
 ©id) Snail unb gall, tfym felbft ju leben, nicbt 
 
2. 21uf3ug> 9. 2luftrttt. 87 
 
 ©ntfcfylieften fcmn, ber lebet anbver ©Hat)' 
 
 3luf immcr. — 2Bie g^r tootti ! — Sebt toofyl! toie'3 @udj 
 
 2Bofyl bunft. — 9Jkin SBeg liegt bort, unb (Surer ba. 
 
 1510 2tl*§afi! 2)u toirft felbft bod) erft ba3 Seine 
 33eric^tigen? 
 
 3td& ^offen ! 3)er Seftanb 
 33on meiner Raff' ift nitf)t bes gafylen^ toert; 
 Unb nteine 9te$nung burgt — gfyr ober ©ittab. 
 Sebt tootyl! aa&.) 
 
 ^atl)att (i§m na^fe^enb). 
 
 5Die bitfg' i$! — SBtlber, guter, ebler — 
 1515 2Bie nenn' icfy tfrn? — £)er toafyre Settler ift 
 3)o$ einjig unb atlein ber toafyre $onig! 
 
 (Son enter anbern Seite ab.) 
 
3xxthx Jlufpig. 
 
 (Erfter Jluftritt. 
 
 Scene: in *ftatf)ctn§ §auje. 
 Sftedja nub 2)aja. 
 
 3Bie / ®aja, brudEte ftcfy mem SSater au3? 
 ,,3$ biirf* il)n jeben Slugenblicf ertoarten?" 
 2)a§ Ilingt — ntdjt toafyr? — al3 0J6 er nodE) fo balb 
 1520 Grfcfyeinen fterbe. — 2Bie t>iel Slugenblicfe 
 
 ©inb aber fcfjon borbet ! — 211) nun, toer benlt 
 
 2ln bie fcerfloffenen? — $$ ^HI atfeht 
 
 3n jcbem nadjften StugenbHcfe leben. 
 
 @r toirb bodj einmal fommert, ber ifyn bringt. 
 
 1525 D ber t>ertounfcf)tert SBotfd^aft bon bem ©ultan! 
 25enn 9tatfycm E>cttte fidget ofyne fie 
 Sfyn gleicfy mit fyergebracfyt. 
 
 >Red)a, 
 
 Unb toenn er nun 
 ©efommen, biefer Stugenblttf; totnn benn 
 9?un meiner 2Bun[d;e toarmfter, xnnigfter 
 1530 GrfiiHet i[t: toa§ bann? — toa§ bann? 
 
 2Ba3 bann? 
 
 88 
 
3. :iuf3ug. \. :iuftrttt. 89 
 
 S)ann f>off^ idb, baft aud; meiner -JBimfdje toarmfier 
 ©oE in ©rfuffung gefyen. 
 
 Wc$a. 
 
 2Ba§ totrb bann 
 3n meiner 53ruft an beffcn ©telle trctcn, 
 SDie fdhon berlernt, ofm' einen berrfcftenben 
 : 5 35 SSunfd) alter 2Biinfd)e fief) ;u beljnen? — SRid&tS? 
 
 21 b, id; erfdjrede ! . . . 
 
 5D?ein, mein SEBunfd^ toirb bann 
 3ln be§ crfitHten ©telle treten; meiner. 
 SJtetn 9QBunfd^ / bid) in ©uropa, bid) in §anben 
 ^u hnffen, toeldje beiner Vr>urbtg finb. 
 
 Media. 
 
 1540 3Du irrft. — SBBaS biefen 2Bunfd; ju beinem mad)t, 
 £)a§ namlidje fcerbinbert, bafj er meiner 
 $e toerben lann. 3M$ jieljt bein SSaterlanb, 
 Unb meine$, meine£ polite mid) nid;t fyalten? 
 (Sin 33ttb bet Semen, ba§ in beiner ©eele 
 
 1545 9?od) nidbt wxUqSftn, foQte meljr fcermogen, 
 2tl3 bie id; feE?n unb greifen lann unb fyoren, 
 2)ie 2Jteinen? 
 
 ©perre bid), fo toiel bit Untlft ! 
 2)e§ Jgimmete JBege finb be£ £immel3 28ege. 
 Unb toenn e3 nun bein Stetter felber toare, 
 1550 SDurd) ben fern ©ott, fur ben er fampft, bicfy in 
 2)a3 2anb, bid) ju bem SBoIfe fiifyren toollte, 
 giir toelcfye bu geboren tuurbeft ? 
 
90 Hainan ber IDetfe. 
 
 35aja! 
 
 2Ba§ fyricfyft bu ba nun toieber, liebe ©aja ! 
 ©u fyaft bod) lt>a^rlxd^ beine fonberbaren 
 
 1555 SSegriffe ! „©ein, fein. ©ott! fur ben er fampft!" 
 2Sem eignet ©ott? toa3 ift bag fur ein ©ott, 
 ©er einem SD^enfc^en eignet? ber fur fidp 
 Sftufe Iam!pfen laffen ? — Unb tote toeift 
 Wtan benn, fiir toelcfjen ©rbfloft man geboren, 
 
 1560 SBenn man'3 fiir ben ni$t ift, auf toeld^em man 
 ©eboren? — 2Senn mein SSater bid^> fo fyorte! — 
 28a3 tfyat er bir, mir immer nur mein ©liicf 
 ©0 toeit toon ifym al§ moglid) fcorjufpiegeln? 
 2Sa§ tfyat er bir, ben ©amen ber 23ernunft, 
 
 1565 ©en er fo rein in meine ©eele ftreute, 
 9Jiit beine§ £anbe§ Unfraut ober Slumen 
 ©0 gem ju mifdjen? — Siebe, liebe Qaia, 
 @r toil! nun beine bunten ©lumen nid^t 
 2luf meinem Soben ! — Unb id) muf$ bir fagen, 
 
 1570 8$ felber fiifyle meinen 33oben, \vmn 
 
 ©ie nod) fo \d)bn t^n Heiben, fo entfraftet, 
 ©0 auSgejefyrt burcfy beine Slumen ; fiifyle 
 $n tfyrem 35ufte, fauerfii^em ©ufte, 
 Wid) fo betctubt, fo f^toinbelnb ! — ©ein ©efytm 
 
 1575 3ft beffen mefyr getoofynt. %d) table brum 
 ©ie ftarlern 5Rertoen nid&t, bie ifyn bertragcn. 
 9tur fcfylagt er mir nid)t ju; unb fcfyon bein ©ngel, 
 2Sie toenig fefylte, ba£ er mid) jur 9tarrin 
 ©emadjt? — %lod) fcfyam' id) mid) fcor meinem SBater 
 
 1580 ©er $offe! 
 
5. 21 uf 3119- \. 21 uf trttt. 91 
 
 ^3offe ! — 2U§ ob ber Serftanb 
 9iur fyier ju §aufe toare! $offe! $offe! 
 SBenn i$ nur reben biirftc ! 
 
 ©arfft bu nicfyt? 
 
 2Benn toar id? m$t ganj Dfyr, fo oft eg bir 
 
 ©eftel, Don beinen ©lauben3l)elben mi$ 
 1585 3 U unterfyalten? $ah' id) xf)ren S^aten 
 
 9ft$t ftet3 SBetounberung unb ifyren Setben 
 
 3fli$t immer S^ranen gem gejoUt? ^x ©laube 
 
 ©$ien fretlicfy mir ba3 ^elbenmaftigfte 
 
 3ln tbnen me. ©0$ fo mel troftenber 
 1590 28ar mir bie Sefyre, ba£ ©rgebenfyeit 
 
 ^n ©ott Don unferm SBafmen iiber ©ott 
 
 ©0 ganj unb gar nidjt abfyctngt. — Stebe ©qa, 
 
 2)a3 fyat mein 33ater un£ fo oft gefagt; 
 
 ©ariiber Ijaft bu felbft mit il)m fo oft 
 ^95 ®i$ einberftanben: toarum untergrabft 
 
 Su benn attem, toa§ bu mit ifym jugleidE) 
 
 ©ebauet? — Siebe ©qa, ba3 ift fein 
 
 ©efprad), toomit fair unferm greunb am beften 
 
 ©ntgegenfebn. gur midE) jtoar, {a! %)znn nur, 
 1600 Sftir liegt baran unenblid^ ob aud^ er . ♦ . 
 
 §orrf), S)qa! — $ommt e§ nid^t an unfre Satire? 
 
 2Senn er e3 faare! §or$! 
 
92 HatfyanberlDetfe. 
 
 fetter Ztuftrttt i/^ 
 
 dlefya. £)aja unb ber gempelljerr, bem jemanb toon aufjett 
 bte Zfyuvt offnct mit ben Morten : 
 
 9lur fyier herein! 
 
 (fafyrt jufammcn, fafet ftd) unb toiU tf)tn 311 griijjen fallen). 
 
 @r ift'81 — 3)1 ein better, af>! 
 
 2)teS ju fcermeiben, 
 ©rfd^ten id) blofs jo tyat ; unb bodj) — 
 
 SHetfja. 
 
 3^ una 
 
 1605 iga ju ben gotten btefeS ftoljen 2Ranne§ 
 
 5Kur ©ott nod? einmal banfen, nicfyt bem 2ftanne. 
 Ser 3[Rann toiU leinen 35anf, UriU tfyn fo toentg, 
 2ll§ ifyn ( ber JBaffereimer toiU, ber bet 
 3)em Sofcben fo gefcfyaftig fid? ertoiefen. 
 
 1610 £>er lief} ft$ fiiCCert, lieft ftdE) leeren, mir 
 
 9^13, bit md)t3: alfo, au$ ber Sftann. 2lud? ber 
 2Sarb nun fo in bte ©luVfyineingeftoften; 
 $)a fiel id? ungefaljr if?m in ben 2trm; 
 SDa blieb id? ungefaljr, fo tote em ^unlen 
 
 1615 2Iuf feinem SKantel, if?m in feinen Strmett, 
 33i3 toieberum, id) toeift ni$t toa$, un£ beibe 
 <gerau3f$mift au3 ber ($Iut. — 9Sa3 giebt e3 ba 
 3u banfen? — ^ n @uro£a treibt ber 2Bein 
 Qu no$ toeit anbern Stbaten. — £empell?erren, 
 
 1620 S)ie mixffen einmal nun fo I?anbeln, miiffen 
 SBie ettoaS beffer jugelernte §mnbe 
 ©otool?l au§ geuer, alS au3 SBaffer l?olen. 
 
3. 2Iuf3ug. 2-.2lttftrttl 93 
 
 XempeHjerr 
 
 (ber fie mtt (Srftctunen nnb Unrufje bte ganje Sett iiber betradjtet). 
 
 D 35aja, 3)aja ! 2Benn in 21ugenbltcfen 
 2)e3 $ummer§ unb ber ©alle meine Saune 
 1625 3)id^ libel anltefs, toarum jebe S^orfyett, 
 
 3)te meiner ,S un 9' entfufyr, ifyr fyinterbrtngen? 
 2)a3 fyteft ficfy ju empftnblicf; radfen, 2)qa ! 
 2)oc§ toenn bu nur toon nun an Beffer mid!) 
 Set if)r toertreten totHft. 
 
 3c£> benfe, fitter, 
 1630 $d£> benle nidjt, baf$ biefe fletnen ©tacfyeln, 
 S$r an ba3 §erj getoorfen, 6ud£> ba febr 
 ©efcfyabet fyahtn. 
 
 SSie? ^E)r f>attet Summer? 
 Unb toart mtt Suerm Summer getjtger 
 Site @uerm Seben? 
 
 ^emjjenjerr. 
 
 ©uteS, fyoIbeS $tnb ! — 
 1635 3Bte ift bod^> meine ©eele jtoifd^en 2Iuge 
 
 Unb Dfyr geteilt! — £>a§ tear ba3 9JJabcben nicfyt, 
 Stein, nein, ba$ tear e3 ntcfyt, ba§ au§ bem $euer 
 %d) Ijolte. — S)enn toer fyatte bte gefannt 
 Unb au§ bem geuer n\d)t gefyolt? SBer petite 
 1640 2Iuf midf) getoartet? — Btoar — toerfteljft — ber ©direct 
 
 ($aufe, unter ber er in tafdjauung ttyrer fid) ttrie t>erltert.) 
 
 $$ aber finb' ®ud6 nodE) ben namltd&en. — 
 (£e§gleid)en, bi§ fte fortfdfjrt, um ii)n in fetnem ^nftaunen $n unterbretfyen.) 
 
94 HatfyattbertPetfe. 
 
 $ftun, fitter, fagt \xn$ bod^, too gfyr fo lange 
 ©etoefen? — ftaft biirft' id; and) fragen, too 
 3^r je£o feib? 
 
 £empell)err> 
 3d) bin, — too id) tuetteicfyt 
 1645 9ft#t foUte fein. — 
 
 *fletf)a. 
 
 2Bo g^r getoefen? — 2Iud? 
 2Bo $fyr meUeid;t ntd^t foKtet fein getoefen? 
 2)a§ tft md)t gut. 
 
 2luf — auf — toie tyeifet ber 93erg ? 
 2tuf (Sinai. 
 
 Stuf ©inai? — Sty fcpn! 
 ■Run lann icfy jufcerlafftg bod^ einmal 
 1650 ©rfafyren, ob e$ toafyr . . . 
 
 Xempelljerr. 
 
 2Ba§? toa§? Db r § toatyr, 
 SDaft nocfy bafelbft ber Drt ju feljm, too 9Jiofe£ 
 33or ©ott geftanben, ate . . • 
 
 9hm ba§ toofyl nic^t; 
 3)enn too er ftanb, ftanb er t)or ©ott. Unb bafcon 
 3ft mir jur ©'rttige fdfjon befannt. — Db'§ toafyr, 
 1655 Wtod)? id) nur gem fc>on @uc$ erfafyren, baf$ — 
 ©afc e3 bet toeitem ntd)t fo miifjfam fei, 
 2luf biefen 33erg fyinauf ju fteigen ate 
 iperab? — 25enn fefyt, fofciel id) SBevge no$ 
 
3. 2Iuf3iig. 2. 21 uftrt tt. 95 
 
 ©eftiegen Bin, toar'S juft ba§ ©egenteil. — 
 1660 9?un, fitter? — 28a§? — g$r fefyrt ®uc^) Don mir ab? 
 23oHt ntidfr nic^t fefm ? 
 
 £etttt>elf|err, 
 
 SBeil ic§ ©ucfy ^oren n>tff. 
 
 JRedja. 
 28eil 3$r m ^ nid^t tt>oIIt merfen lafjen, ba£ 
 §fyr meiner ©infalt ladjett; baf$ 3$r lad^elt, 
 2Bie id) SudE) bodj) fo gar ni$t§ SSidbtigerS 
 1665 33on biefem fyeiligen 23erg after Serge 
 3u fragen toeife? Sftidjt toafyr? 
 
 Xem^elljerr, 
 
 ©0 tnufj 
 £5$ bocfy @ud£) ftueber in bie 2lugen fefyn. — 
 2Ba3? 9lun fdjlagt 3$r fie nieber? nun &££etfti 
 3)a3 2ad)dn 3$r? tote idf) no<$ crft in SQttenen, 
 1670 ^n gtoetfet^aften SDiienen lefen tottt, 
 
 2Ba§ id) fo beutlicty fyor', 2$ r fo kernefymlid) 
 
 3flir fagt — berfcfctoetgt? — 21B 9iecf)a ! SReia ! 2Bie 
 
 §at er fo toafyr gefagt : „$ennt fie nur erft I" 
 
 23er fyat? — bon fcem? — @u$ bag gefagt? 
 
 Xempenjerr, 
 
 „$ennt fie 
 1675 9to* wji !" f)at ©uer 3Sater mir gefagt, 
 SSon @udf) gefagt. 
 
 Unb id} rtid^t ettoa aucf>? 
 2>d£) benn nid^t au$? 
 
96 Zlatt\an berlPetfe. 
 
 2lHetn too tfi er benn? 
 28o ift benn @uer SSater? 3ft or nod? 
 33eim ©ultan? 
 
 *fletf)a, 
 Dfyrte ,3^ e if e ^ 
 
 £empelljen\ 
 
 9?o$, nocfy ba? — 
 1680 D mi$ 33erge§Iid(j)en ! 5ftein, nein ; ba ift 
 @r fdE)tDerIic^> mefyr. — 6r toirb bort unten bet 
 ©em Softer meiner Garten ; gan$ getoijs. 
 ©o reb'ten, mein' i$, fair e3 ab. ©rlaubt ! 
 3$ gel?', ic§ f)or tyn . . . 
 
 £)a£ ift metne ©acfye. 
 1685 331eibt, fitter, bleibt. 3$ bring' ifyn untterjuglicfy. 
 
 XempeUjerr, 
 
 9iidf)t fo, ntd&t fo I @r fie^t mir felbft entgegen ; 
 Sttcfyt @u$. ©aju, er fonnte letdjt . . . toer toei£? • 
 @r fonnte bei bem ©ultan letdjt, — 3^r lennt 
 S)en ©ultan mcfyt ! — letdfyt in SSerlegenEjett 
 1690 ©efommen fcin. — ©laubt mir ; e3 fyat ©efafyr, 
 2Benn idf) nt$t get>\ 
 
 ©efatyr? toa8 fur ©efafyr? 
 Sempeifyerr, 
 
 ©efafyr filr micfy, fiir @u$, fiir t^n, toznn icfy 
 3tt$t fcfyteunig, fcfyteunig gefy'. («&.) 
 
3. 21 u f 3 u g. 3. 2t u f t r i 1 1 97 
 
 Drttter 2Iuftrttt. 
 
 Sft e d) a uttb ® a j a. 
 
 2Ba3 ift ba§, £>qa? — 
 ©o fc^neK? — 2Ba§ lommt if)tn an? 2Sa§ fiel ifym auf? 
 1695 2B a ^ i a 9* ^ n ? 
 
 £a}3t nur, lafet. 3$ ^ en ^/ ^ i(t 
 $ein f$Iimme3 geic^en. 
 
 Medja. 
 
 geicfyen? unb toofc>on? 
 
 SDafs ettoa3 fcorgefyt innerbalb. ©3 fo$t 
 Unb foil nid^t iiberfocfyen. 2a$t i^n nur. 
 9ton tft'3 an ®u$. 
 
 ffletfja. 
 
 2Ba§ ift an mir? ®u foirft, 
 1700 2Bie er, mir unbegreiflicf). 
 
 33alb nun fount 
 3$r il)m bie Unrufy' all bergelten, bie 
 6r @udj gemad)t §at. ©eib nur aber aucfy 
 SKid&t aHju ftreng, nicfyt affju radE)begierig. 
 
 SEofcon bu fprid&ft, ba3 magft bu felber faiffen. 
 
 1705 Unb feib benn 3$r bereit§ fo rufyig toieber? 
 
 Sedja. 
 
 £)a£ bin id) ; ja, ba§ bin id; . . . 
 
98 ZtatfyanberlDetfe. 
 
 23enigften3 
 ©efteljt, bafe %fyx @u$ feiner Unrufy' freut 
 Unb feiner Unrufy' banfet, toa3 2$ r l^t 
 33on SRufy' genieftt. 
 
 3Rix fcoHig unbetouftt! 
 
 17 io £)enn faa§ idf) bocfyften§ bir geftefyen fonnte, 
 2Bar', baft e3 mid) — micfy felbft befrembet, tote 
 2luf einen foldben ©turm in meinem §erjen 
 ©0 eine ©tide plo§K$ folgen fonnen. 
 ©ein Poller Sln&licf, fein ©ef^rad^, fein £on 
 
 1715 $at micfj . . . 
 
 ©efattigt .fd&on? 
 
 ©efattigt, tottt 
 $$ nun nicfyt f agen ; nein — bei toeitem nidfyt — 
 
 35en E>eifsen hunger nur gcftiHt. 
 
 %l\m ja, 
 2Benn bu fo toiUft. 
 
 $$ ^htn m$t. 
 
 JRedja. 
 
 @r toirb 
 9Kir etoig toert, mir ctotg toerter aU 
 1720 Sftein Seben bleiben, tocnn aud£) fd^on mein 5jJul8 
 Sfttd&t meljr bei feinem blofeen Seamen toedf)felt, 
 SRid^t mefjr mein §erj, fo oft ic§ an ifyn benfe, 
 
• 3. 21 u f 3 u g. <\. 2Iuftrttt. 99 
 
 ©efcfytoinber, ftdrfer fcblagt. — S3a§ f<$toa# idE)? Somm, 
 fiomm, Hebe SJaja, toieber an ba£ §enfter, 
 1725 SDaS auf bie ^almen ftefyt. 
 
 ©0 ift er bo$ 
 2BotyI nodE) mdE)t gang geftifft, ber bei$e §unger. 
 
 [Redja. 
 
 5ftun toerb' i$ aud£) bie ^almert toieber fefm, 
 SRtd^t if)n blo£ imtern ^almen. 
 
 SDxefe £alte 
 23eginnt and) tooljl em neue3 gieber nur, 
 
 1730 28a§ gait'? ^c^ bin nic^t fait 33> feE>e toa^rlic^ 
 9tidE)t minber gern, toa§ tcf) mit 9tuf)e febe. 
 
 Pterter 2Cuftritt. 
 
 Scene : em 9litbten3|aat in bem $atafte be? Salabin. 
 @ at a bin unb @ it t al), 
 
 Salabtn 
 
 (tm §eremtreten, gegen bie Satire). 
 
 §ter bringt ben guben Ijer, fobalb er lommt. 
 @r fdEjeint fi$ eben nid&t 311 iibereilen. 
 
 Sittal), 
 
 @r toar and) tDO^l nicfyt bei ber §anb, nicfyt gtei$ 
 *735 <3" ftnben. 
 
100 HatfyctnberlDetfe. 
 
 Salafetit, 
 
 ©dfjtoefter ! ©cfytoefter ! 
 
 %i)\x\t bu bo$, 
 2113 jtiinbe bir etn STreffen bor. 
 
 ©alabin. 
 
 Unb bag 
 
 •Jfttt SBaffen, bte tcfy rtid^t gelemt ju fuljren. 
 
 3$ fott.-.mxd^ ftcHen, foil beforgen laffen, 
 
 ©oil fallen legen, [oft auf ©lattetS fiifyren. 
 1740 2B enn E)dtt' id£) ba§ gefonnt? 3Bo fyattf tdf? bag 
 
 ©elernt? — Unb foil ba§ atte3, a§, tooju? 
 
 2Soju ? — Urn ©etb ju fijcfjen ! ©elb ! — Urn ©elb, 
 
 ©elb einem ^uben afyuhanQtn ; ©elb! 
 
 $u folcfyen Kern en Siften Waf id) enblicfy 
 1745 ©ebracfyt, ber $letntgfeiten flemfte mix 
 
 8u WaffenS 
 
 ^ebe 5Uetmgfett, ju fe^r 
 93erf$maf)t, bte ra$t fid), SBruber. 
 
 (Salabut, 
 
 Setber toafyr. — 
 
 Unb toenn nun biefer 3 u ^ e 9 ar ^ er 9 u * e / 
 SSernunft'ge ?Kann ift, tote ber ©erftnfdE) bit 
 1750 2# n ^ebem befcfyrteben? 
 
 D nun bann! 
 9Sa§ f?at e§ bann fur Sftot! 3Me ©cringe Itegt 
 $a nur bem getjtgen, beforglidjen, 
 gurcfytfamen 3 u ^ en / nid^l bem guten, nicfyt 
 S)em toetfen SEftanne. 35tefer ift ]a fo 
 
3. 2Iuf3ug. *. :iuftrttt. 101 
 
 1755 ©ebon unfer, obne ©cfylinge. £>a3 33ergniigen, 
 3u fyoren, toie ein folcber 3Jlann fxdE> au^reb't ; 
 3Jiit toelcfyer breiften Star!' enttoeber er 
 3Me ©tritfe furj jerreiftei, ober awfy 
 3Rit toeldfjer feblauen SSorftcbt er bie ?Re^e 
 
 1760 SSorbei fief) toinbet : bies 3Sergnligen f)a\i 
 ©u obenbrein. 
 
 ©afabttt, 
 
 ■Kun, ba3 ifi toabr, ©etotft, 
 !3$ freue tntcf) barauf. 
 
 ©0 lann btd^ \a 
 2lucf) toeiter nidbt3 berlegen madden. 3)enn 
 3ft'3 einer cms ber 2Renge 6lo{$ ; ift'3 bloft 
 1765 ©in ^ube tote ein $ube : gegen ben 
 
 SBirft bu bid) bocf) nicbt fcfyamen, fo ju febeinen, 
 2Bie er bie 9J?enfcben aW }id) ben!t? 93ielmefyr, 
 2Ber \\d) ibm befjer jeigt, ber jeigt fi$ tbm 
 Site ©eef, att Waxx: 
 
 ©0 mu§ icfy ja toof)I gar 
 1770 ©cf)Iedi)t fyanbeln, ba§ bon mir ber ©c^lec^te ni$t 
 ©$le$t benle? 
 
 JCraun, toenn bu fd£)Ied)t fyanbeln nennft, 
 6in jebe3 Sing naef) feiner 2lrt ju braudf^en. 
 
 (Balabin. 
 
 22a§ ^att' ein SSetfcerfopf erbad&t, ba3 er 
 9ft$t ju befd^onen toufcte ! 
 
102 HatfianberlPetfe 
 
 ©tttal), 
 
 gu befdjonen! 
 
 1775 ®a§ feme, fyitje Sing, beforg' idO nur, 
 
 3n meiner J) lumpen §anb gerbrtd^t ! — So toa£ 
 2Bttt au3geflil)rt fein, toie'3 erfunben ift, 
 3Rtt ader $Pfiffig!eit, ©etoanbtyeit. — 2)od&, 
 3J?ag'3 bodE) nur, mag'3 ! 3$ * an 3 e / ^ e t$ fann ; 
 
 1780 Unb fount' e£ freilicfy lieber — fd^Ied^ter nocfy 
 2113 beffer. 
 
 £rau bir and) nur md^t ju toenig ! 
 $d) fte^e bir fur bid) ! 2Benn bu nur toillft. — 
 3)a£ un§ bie Wanner betne§glet$en bocfy 
 ©0 gern bereben molten, nur il)r @dj>toert, 
 1785 3# r ©c^mert nur Ijabe fie fo toett gebradjt. 
 3)er Sotoe fd^amt ftcfy freilid), toenn er mit 
 ©em $u$fe jagt : — be§ gu$fe§, nicfyt ber Sift. 
 
 Unb ba£ bie 2Beiber boc^ fo gern ben 9Jtann 
 3u fid) fyerunter fatten ! — ©el) nur, gefy ! — 
 1790 $cfy glaube meine Seftton $u fimnen. 
 
 22a§? td& foil gefyn? 
 
 ©alabitt. 
 3Ju tooftteft bocfy nid^t bleiben? 
 
 (Bittat). 
 
 SBenn aud? nicf)t bleiben ♦ . ♦ im ©efid^t eu$ bleiben - 
 ©0$ fyier im Sftebenjimmer — 
 
' 3. 2liif3ug. 5. 2Uftrttt. 103 
 
 Salabtm 
 
 2) a ju fyorcfyen? 
 2Iu$ ba§ ni$t, ©cfytoefter, tnenn id) foil beftefyru — 
 1795 $ or *' f or * ! ^er 33or§ang raufcfyt ; er lommt ! — bod) ba§ 
 3)u ja ntcfyt ba bertDeilft ! $d) fefye nacf). 
 
 (3nbem fie fief) burtf) bte eine %$uxe entfernt, tritt ^at!)an ju ber anbern 
 ijerctn, unb Salabin I)at fitf) gefe&t.) 
 
 ^linfter ituftriti 
 @ a I a b i n unb 9? a t Ij a tt. 
 
 6a(abht» 
 
 £ritt nafyer, ^ube ! — 3lafytx ! — 5ftur ganj fyer ! — 
 
 3?ur 
 
 oI)ne gurc£)t! 
 
 9?atf)att. 
 
 3)ie bleibe betnem geinbe! 
 
 
 
 y&alabin. 
 
 
 2>u nennft bid) 9?atl)an? 
 
 
 
 
 Watf)an. 
 3a. 
 
 
 
 
 ^aiabitt. 
 
 35en toeifen ;WatI)an? 
 
 1800 Sfcin. 
 
 Salabm. 
 
 ■JBotyl ! nennft bu bid) nid)t, nennt bid) bag SBoIf . 
 £ann fein, bag Soil! 
 
104 XI atfjan ber ID et fe. 
 
 ©alabiu. 
 
 S)u glaubft bodj nicfyt, baft tdE> 
 3Serdd^tIid^ toon be§ 93oIfe3 ©timme benfe? — 
 3$ fyabe langft getoimfcfyt, ben 2Jtamt §u fennen, 
 2)en e3 ben SBeifen nennt. 
 
 Unb toenn e3 tfyn 
 1805 3um ©pott fo nennte? SBenn bem 35oIfe luexfc 
 
 $Ri$t3 better toar' ate Hug? unb Hug nur ber, 
 £)er fidf; auf feinen 93ortetl gut toerftefyt? 
 
 (Balaton. 
 
 2luf feinen toafyren SBorteil, meinft bu bod£)? 
 
 ©ann freiltcfy toar' ber Sigemuifctgfte 
 
 1810 ®er Klugfte. ©ann Wax frettidf) flug unb toctfe 
 
 9htr ein§. 
 
 Salabin, 
 
 3$ fyore bid^ ertoetfen, toa3 
 ®u totberfprecfyen toiHft. — 3)e3 9Jtenf$en toal)re 
 SSorteile, bte ba§ SSoIf ntcfyt lennt, fcnnft bu, 
 §aft bu ju lennen toemgftenS gefucfjt ; 
 1815 §aft briiber nadjgebac^t : ba§ aud£) attetn 
 Mai)t fdEjon ben SBeifen. 
 
 2)er ft$ jeber biinft 
 
 3u fein. 
 
 - Salabttt, 
 
 5Run ber 33efcfyeibenfyeit genug! 
 SDenn fie nur immerbar ju fyoren, too 
 3Jtan trocfene 33ernunft ertoartet, efelt. 
 (<Sr fprtngt auf.) 
 
5. 2t u f 3 u g. 5. 2l.ufirttt 105 
 
 1820 2afc un3 jur ©a($e lommen ! 2lber, aber 
 Sfufrid^ttg, Qub', aufrid)tig ! 
 
 ©ultan, id; 
 28ttt fidjerlid; bxd^ fo bebienen, baft 
 3d) beraer fernern ^unbfcbaft toiirbig bleibe. 
 
 ©alabtit. 
 
 SBebienen? tote? 
 
 ftatfjatt. 
 
 »u fotlft ba§ Sefte fyahzn 
 
 1825 93on attem ; foUft ee urn ben btHigften 
 
 5]3rei3 l;aben. 
 
 t^afabut. 
 
 SSobon fprtdE)ft bit? bod) toobl ntd^t 
 33on beinen 9Baren? — ©cbadjern toirb mit bir 
 ©d)on meine ©d^toefter. (Sag ber §orc§ertn!) — 
 3d; Ijabe mit bem ^aufmann mrf>t3 ju tfyun. 
 
 *tfatl)atu 
 
 1830 ©0 ftnrft bu ofyne 3^ e *f e I toiffen tootfen, 
 23a§ id) auf meinent SBege bon bem geinbe, 
 ©er atlerbing* fid) toiebev reget, zt\va 
 Semerft, getroffen ? — 22enn id) unfcerfyofylen . . . 
 
 Salabht. 
 
 2(u$ barauf bin icfy ibtn md)t mil bir 
 1835 ©efteuert. 35at>on toei£ id) fdjon, fofciel 
 3$ notig fyabe. — Kurj ; — 
 
 SRatfjatu 
 
 ©ebieie, ©uttan. 
 (Salabtn. 
 
 3cf) beifdjje beinen Unterrid;t in ganj 
 
 23a§ anberm, gang toa§ anberm. — £a bu nun 
 
106 Hatfyan ber IPetfe. 
 
 ©o toeife bift, fo fage mir bod; einmal — 
 1840 2Ba§ fur em ©laube, toa§ fair ein ©efe£ 
 §at bir am meiften eingeleudjtet? 
 
 9lat\)an. 
 
 3$ bin ein %uV. 
 
 ©alabin. 
 
 Sultan, 
 
 Unb id) ein 2)iufelmann. 
 3)er @£>rift ift gtx>tftf)en un§. — 33on biefen brei 
 Meligionen lann bod) eine mtr 
 
 1845 3Me toafyre fein. — Sin SOknn tote bu bleibt ba 
 TOcfyt fte^en, too ber gufall ber ©eburt 
 3$n fyingetoorfen ; ober toenn er bletbt, 
 Sletbt er au§ ©infidfjt, ©riinben, 2Bat?I be3 Seffcrn. 
 SSobtan! fo teile beine ©infid^t mir 
 
 1850 Qmn mtt. £aft micfy bie ©riinbe fyoren, benen 
 $d) felber nacbjugritbeln nicfyt bie $t\t 
 ©eljabt £aft mid) bie 2Baf)l, bie biefe ©riinbe 
 Sefttmmt, — t>erftel;t fid), im 3>ertrauen — totffen, 
 SDamit icfy fie §u meiner mad;e. 3Bie? 
 
 1855 3)u ftufceft? toagft mid) mit bem Sluge? — $ann 
 SBoIjl fein, baft id) ber erfte (Sultan bin, 
 S)er eine foldje ©riffe fyat, bie midE) 
 5Do$ etneS ©u(tan3 eben nid)t fo ganj 
 Untoiirbig biinft. — SRid^t toafyr? — ©0 rebe bo$! 
 
 i860 ©prid) ! — Dber toillft bu einen Slugenblicf, 
 £)id) ju bebenfen? (&ut, i$ geb' il)n bir. — 
 (Db fie toofyi f)ord)t? 3>d) toitl fie bod) belaufdjjen ; 
 2SUI fyoren, ob id&'S recfyt gemacfyt. — ) Sen! nacfy ! 
 ©efd)toinb benl nadj) ! $dE) faume nicfyt, juriicf 
 
 1865 3 U lommen. 
 
 ((5r gefyt in fc>a§ Mbenjtmmer, nadj toeldjem ftcfy Sittaf) begeben.) 
 
3. 21 u f 3 u g. 6. tfuftrttt. 107 
 
 Secfyfter 2luftritt 
 
 Wafyan (aflein). 
 
 §m ! Ijm ! — itmnberlicf) ! — 2Bie ift 
 gjitr benn? — 2Ba3 toil! ber ©ultan? toa§? — 3* bin 
 
 . 9Iuf ©elb gefafct, unb er tottt — SSa^eit. 2Baf?r^ett ! 
 Unb toil! fie fo, — fo bar, fo blanf, — ate ob 
 S)ie 22abrbeit SRunje toare! — ^a, toemi nodE) 
 
 1870 Ur&lte 9JUinje, bie getoogen toarb ! — 
 ©as ginge nodfy ! 3lHein fo neue 9Jlunje, 
 2)ie nur ber ©temipel macf)t, bie man auf3 Srett 
 3l\xx jafylen barf, ba§ ift fie bod) nun mdf)t! 
 2Sie ©elb in ©acf, fo ftrtd)e man in $opf 
 
 1875 3I UC ^ SEBabr^eit em? 23er ift benn fyier ber $ube? 
 $cf) ober er? — S)ocf) tote? ©ottt' er aucf) toofyl 
 3)ie SBafyrfyeit nicfyt in SSafyrfyeit forbern? — 3toar, 
 3toar ber SBerbacfyt, baf$ er bie SBafyrfyeit nur 
 2tl§ ^atte braudje, frmr' aucfy gar ju f lein ! — 
 
 1880 $u flein? — 23a§. ift fur einen ©rofcen benn 
 ^u flein? — ©etoife, getoife, er ftiirjte mit 
 • ®er S^ure fo in§ §au3 ! 3Kan !podE)t bod), fyort 
 Socfy erft, toenn man aU greunb fief) nafyt. — 5$ mn $ 
 93ef)utfam gefyn! — Unb toie? toie ba§? -- @o ganj 
 
 1885 ©tocfjube fein ju tootten, geljt fd£>on nid^t. — 
 Unb gan$ unb gar mcf)t %ubt, 9 e ^ no $ minber. 
 SDenn, toenn fein %itit, Mfcft 1 er m ^ nur fragen, 
 SBarum fein SKufelmann? — 2>a§ toar'3 ! 2)a8 farm 
 TOd^ retten ! — 9ltd&t bie Minber b!o£ fpeift man 
 
 1890 3Jlit 2Jtar$en ab. — @r fommt. 6r fomme nur ! 
 
108 Hainan ber IPeife. 
 
 Stebenter Ztuftrtth 
 
 @ a 1 a b t n unb 9? a 1 1) a n. 
 
 Salabut. 
 
 (©o ift ba3 gelb fyier rein !) — $$ lornm 1 btr bodj 
 SRicfyt ju gefcfyhnnb juriicf? £)u btft ju 3?anoe 
 9JJU betner ilberlegung — SRun fo rebc ! 
 (S3 f)5rt une !eine ©eele. 
 
 WodjV aucfy bod^y 
 1895 3)ie ganje SBelt un3 fyoren. 
 
 ©alabitu 
 
 ©0 getoift 
 ^ft SKatfyan feiner ©acbe? §a ! bag nenn' 
 3d) einen SBetfen ! 3lk bie 2Babrl)eit ju 
 3Serf)ef)[en ! fur fie atte3 auf ba3 ©piel 
 3ufefcen! Seib unb Seben! ©ut unb Slut! 
 
 1900 %a ! ja ! toenn'3 notig ift unb nii£i 
 
 Salabtit* 
 
 Son nun 
 
 2tn barf id) fyoffen, einen meiner Sttel, 
 
 SSerbefferer ber 2BeIt unb be§ ©efet$e3, 
 
 SJtit ?Rzd)t ju fii^ren. 
 
 SKatyait, 
 
 £raun, ein fcfyoner Sitcl! 
 ©0$, ©ultan, el)' id) mi$ bir ganj fcertraue, 
 1905 ©rlaubft bu toobl, bir ein ©eftfnd)td)en ju 
 @rjaf)Ien ? 
 
3. 21 u f 3 u g. 7. 21 u f t r 1 1 1. 109 
 
 Salabut. 
 
 2Barum ba§ ntdjt? 3d) bin ftetS 
 
 ©in greunb getoefen bon ©efcfeicfytcfyen, gut 
 
 ©rjctylt. 
 
 *Ratyan. 
 
 ga, gut erjcifylen, ba£ ift mm 
 
 SBofyl eben meine ©acf)e mdjt. 
 
 8afabht. 
 
 ©d£)on toieber 
 
 1910 So ftolj befcfmben? — 9Jfa$ ! erjafyl, erjctble ! 
 
 23or grauen ^af)ren UbV ein 9J?ann in Often, 
 £)er einen King toon unfcf)a|barem 2Bert' 
 2tu§ lieber §anb befa^. 3)er Stein toar ein 
 Opal, ber fyunbert ftf)5ne garben fpielte, 
 
 1915 Unb ijatte bie geljeime Kraft, bor ©ott 
 Unb 9Jtenf$en angenefym ju macfren, toer 
 3n biefer Suberiidbt ibn trug. 28a§ JBunber, 
 £)a£ ifyn ber 3Jiann in Often barum nie 
 SSom ginger Itefe un& bie 33erfugung traf, 
 
 1920 Sluf etoig ifyn bei feinem §aufe ju 
 
 (Mjalten? -Jiamlid; fo. @r lief; ben King 
 
 35on feinen ©ofynen bem geliebteften 
 
 Unb fettfe feft, ba£ biefer toteberum 
 
 ©en King toon feinen ©oEmen bem t>ermad)e, 
 
 1925 2)er iljm ber liebfte fei, unb ftet§ ber Iiebfte, 
 Dfm' Slnfe^n ber ©eburt, in Kraft attetn 
 2)e§ King3, ba£ §au£t, ber gurft bes £aufe§ toerbe. — 
 3Serfte^e mtdj, ©ultan. 
 
 Salabht, 
 
 %$ berfte^ bid&. SBeiter ! 
 
110 Zlatlian ber IDetfe, 
 
 ^ati)att. 
 
 ©o iam nun biefer Sting, fcon ©ol)n ju ©ofyn, 
 
 1930 2luf einen SSater enblicfy bon brei ©ofynen, 
 3)ie atte brei ifym gleid) geljorfam toaren, 
 ©ie alle brei er folglidf) gleicfy ju lieben 
 ©id) nidjt entbrecfjen fonnte. 9?ur bon $eit 
 3u 3eit f4n en ^ m 6alb ber, balb biefer, balb 
 
 1935 ©er brttte, — fo tx>te jeber fid) mit tfym 
 Stllein befanb, unb fein ergiefcenb iperj 
 ©ie anberrt gtoet nicfyt tetlten, — totirbiger 
 2)e3 9ftnge§, ben er benn and) einem jeben 
 2)ie fromme ©d&toad&fyeit fyatte ju fcerfprecfyen. 
 
 1940 2)a3 ging nun fo, folang e3 ging. — 2lHein 
 ©3 fam jum ©terben, unb ber gute SSater 
 $5mmt in 33erlegenl)eit, @3 fcfymerjt iljn, gtt>ei 
 3Son feinen ©oljmen, bie ftd) auf feirt 2Bort 
 aSerlaffen, fo ju Iranlen. — 2Ba§ §u tfyun? — 
 
 1945 (Sr fenbet in gefyetm ju einem ^iinftler, 
 
 33et bem er, nacfy bem -Dtufter feine§ Stinger, 
 Stoet anbere beftellt unb toeber Soften 
 .5Ro$ SJlufye fyaren fyeiftt, fie jenem gleicfy, 
 SSodfommen gleid) ju madden. 2)a3 gelingt 
 
 1950 ©em $iinftler. ©a er ifym bie Swinge brtngt, 
 $ann felbft ber SSater feinen SKufterring 
 SWid^t unterfcfyeiben, $rol) unb freubig ruft 
 @r feme ©ofyne, jeben inSbefonbre, 
 ©iebt jebem in^befonbre feinen ©egen — 
 
 1955 Unb feinen SRing — unb ftirbt. — ©u fyorft bo$, ©ultan ? 
 
 ©alabut 
 
 (ber fid) betrotfert Don ifym getnanbt). 
 3d) fyor', id) fyore! — Somm mit beinem 9ttar$en 
 Stur.balb gu @nbe. — 2Btrb'8 ? 
 
3. 21 uf jug. 7. 2Iuftrttt. Ill 
 
 %<fy bin ju 6nbe. 
 2)enn toa§ no$ folgt, berftefyt ficb \a bon felbft. — 
 $aum toar ber 33ater tot, fo fommt ein jeber 
 i960 SOlit feincm Jftng, unb jeber \mil ber gfitrft 
 ®e3 £>aufe3 fein. 2Kan unterfudEjt, man janlt, 
 93tan flagt. Umfonft ; ber recfyte 5ting toar nicfyt 
 @rh>ei§Itc§ ; — 
 
 Oft add etner ^aufe, in toeldjer er be3 ©ultcm§ Slntroort erroartet.) 
 
 5 aft fo unertoeislitf) aU 
 Un3 je|t — ber redbte ©laube. 
 
 (Salabtn. 
 
 2Bie? ba^ foil 
 1965 3)ie 3lntoort fein auf meine $rage ? . . 
 
 9tat$tm. 
 
 soa 
 
 3Dlid^ BIojj entfd^ulbigen, toenn ic£) bie Swinge 
 JRir nid)t getrair ju unterfd^eiben, bie 
 £)er 33ater in ber 2^bficf>t madden Itejs, 
 iDamtt fie nid^t ju unterfcf)eiben toaren. 
 
 Safabut, 
 
 1970 2)ie Sftnge ! — Spiele nidEjt rrtit mir! — %<$) bad?te, 
 2)a£ bie Steligionen, bie icb bir 
 ©enannt, bod^ toofyl ju unterfd^eiben toaren. 
 23i3 auf bie $leibung, bi3 auf ©peif unb Sranl! 
 
 Watffaxu 
 Unb nur bon feiten ibrer ©riinbe md;i — 
 197s ®enn griinben aHe ft<$ nicf)t auf ©efd^td&te ? 
 ©efdfjrteben ober itberliefert! — Unb 
 ©efc^idjte muft bodj tx>o£?t aHetn auf Xreu' 
 
112 Hainan ber IV e if c. 
 
 Unb ©lauben angenommen toerben ? — 5Wid^t ? — 
 9iun, toeffen Xreu' unb ©lauben jiefyt man benn 
 
 1980 3lm toenigften in gtoztfd? 2>o$ ber ©einen? 
 £>o$ beren Slut fair jtnb? bod) beren, bie 
 S3on Ktnbbeit an un§ ^3roben ifyrer Siebe 
 ©egeben? bie unS nie getaufcfyt, a(3 too 
 ©etaufd)t ju foerben un3 fyeilfamer foar? — 
 
 1985 2Bie fann \6) meinen SSatern tueniger 
 
 2113 bu ben beinen glauben? Dber umgefebrt. 
 $ann id) bon bir berlangen, baft bu betne 
 SJorfafyren Siigen ftrafft, urn meinen nicbt 
 3u Vr>iber[^re(f)en ? Dber umgefefyrt. 
 
 1990 SDa3 namlidje gilt bon ben Sbriften. jftid&t? — 
 
 (Balabin. 
 
 (33ei bem Sebenbtgen ! £)er 9ttann fyat red)t. 
 3$ tnu§ fcerftummen.) 
 
 s )latf)an. 
 
 Saft auf unfre 9^tng' 
 Un3 toteber lommen. 2Bie gefagt: bie ©obne 
 SBcrftagtcn ft$, unb jeber fcfytour bem ?R\tf)ttx, 
 
 1995 Unmittelbar au3 feine§ SSaterS §anb 
 
 ©en 9ttng ju I)aben. — 23ie aucfy toafyx ! — 9}adjbem 
 @r bon ibm lange ba3 SSerf^red^en fcfyon 
 ©efyabt, be§ 3tinge3 SSorred^t cinmal ju 
 ©enieften. — JBie nid&t minber toafyr ! — ®er 93ater, 
 
 2000 Seteu'rte jebet, lonne gegen ifjn 
 
 9l\tf)t falfd) getoefen fein ! unb efy' er biefeS . 
 33on ifym, t>on einem folcben lieben SSater, 
 2Irgh>obnen laff : ity muff' er feine Sriiber, 
 ©0 gem er fonft toon ifynen nur ba3 S3 eft e 
 
 2005 aSereit ju glauben fei, be3 falfcfyen ©£tel§ 
 
3. 2Iuf3ug. 7. 2lnftritt 113 
 
 93egei[;en, unb er fttotte bie 33errciter 
 ©dE)on au^jufinbeix toiffen, ficfy fd£)on ra$en. 
 
 Salabitt. 
 
 Unb nun, ber 9^id^ter ? — SRicfy berlangt ju fyoren, 
 3Ba3 bu ben S^id^ter fagen laffeft. ©£rtcf) ! 
 
 ^at^att- 
 
 2010 ©er 3tt$ter fpracfy : SBenn xf>r mir nun ben SSater 
 dlid)t balb jut ©telle fdEjafft, jo toeif id) eu$ 
 Son raeinem ©tufyle. 2)en!f if>r, ba£ id) SRatfel 
 3u Iofen ba bin? Dber barret tfyr, 
 23t3 ba§ ber recite Sting ben SJhmb eroffne? — 
 
 2015 ©odE) fyalt! ^3d£> J)5re ja, ber recite 5Ring 
 SBeftfct bie SBunberfraft, beliebt ju madden, 
 SBor ©ott unb 9Jten[cf)en angene^m. 3)a3 muft 
 ©ntfdbeiben ! SDenn bie falfdjen Swinge toerben 
 3)o$ ba£ nicftf fonnen ! — 5ftun, toen lieben gtt>ei 
 
 2020 23on eucf) am meiften? — 3Jtad&t, fagt an ! 3#r fdjjtoeigt? 
 ©ie Swinge toirfen nur juriicf? unb nicfyt 
 %lad) aufeen? ^eberliebt \\<fy felber nur 
 2lm meiften? — D, fo feib xfyr aKe brei 
 Setrogene SSetrteger ! Sure Stinge 
 
 2025 ©inb aHe brei nid;t e$t. 35er ed)te Sting 
 3SermutIid) ging berloren. Sen SSerluft 
 3u bergen, ju erfe^en, liefc ber SSater 
 S)ie brei fur einen madden. 
 
 ©alabttt, 
 
 §errlicfj> ! Ijerrlidf) ! 
 
 *tfat!)att. 
 
 Unb alfo, fubr ber ERid^ter fort, toenn if)r 
 2030 Sftid^t meinen Stat ftatt metneS ©pru$e3 toofft : 
 
114 Xlat\\an ber lUeife. 
 
 ©efyt nur! — mem 9fat ift abet ber: ifyr nefymt 
 ©te ©acfye bolltg tuie fie liegt. §at fcon 
 6udj jeber feinen Sftng t)on feinem SSater, 
 ©o glaube jeber ficfyer feinen 9^ing 
 
 2035 3)en ecfyten. — SCRoglic^, baf$ ber SSater nun 
 £)ie £fyrannei be3 einen 3^ing§ nicfyt langer 
 $n feinem §aufe bulben tootten ! — Unb getoifc, 
 3)afe er eudE) aHe brei geliebt unb gletdE) 
 ©eliebt, inbem er-^toei nidjt briidfen mogen, 
 
 2040 Urn einen ju begiinfttgen. — 28oIjIan ! 
 @3 eifre jeber feiner unbeftodmen, 
 3Son 93orurteilen freien Siebe riad; ! 
 @§ ftrebe bon eucf) jeber urn bie SBette, 
 S5ie $raft be3 ©tein£ in feinem 9ftng an £ag 
 
 2045 <3 U ^ e 9 en ! fomme biefer £raft mit ©anftmut, 
 9KU fyerjlicfyer aSertraglidjfeit, mit SBofyltljun, 
 SDttt innigfter ©rgebenbeit in ©ott 
 $u §ilf ! Unb tocnn fid; bann ber ©tetne $rafte 
 93ei euern KinbeSs^inbeSfinbern auf^ern, 
 
 2050 ©0 fab' id) iiber taufenb taufenb ^a^ re 
 ©ie hneberum t>or biefen ©tufyl. 35a toirb 
 6in toeifrer 2Rann auf biefem ©tufyle fi^en 
 2H3 icfy, tmb foremen, ©efyt! — ©0 fagte ber 
 33efdjeibne Slitter. 
 
 ©alabht, 
 
 ©ott! ©ott! 
 
 *tfatl)atu 
 
 ©alabin, 
 2055 2Benn bu bid) fiifyleft, biefer toctfere 
 23erfprodE)ne 5Dtann ju fein . . . 
 
3. 21 u f 3 u g. 7. 2luf tritt- 115 
 
 Salabht 
 
 (ber auf ityn juftiirst unb fetne «£>anb ergretft, bie er Bt§ ju (Snbe ntdjt 
 ftieber fafyren lajjt). 
 
 3$ Staub? %% 3Kc$t8? 
 D ©ott! 
 
 2Sa§ ift bit, ©ultan? 
 
 ©alabin. 
 
 3latban, Iteber 9?atljan ! — 
 2)ie taufenb taufenb $al)re beineS 9?id£)ter3 
 6inb nocfy nid^t utn. — ©em 9K$terftu$l ift nid^t 
 2060 2)er meine. — ©eb ! — ©el) ! — 2lber fei mem greurtb. 
 
 Unb better fyatte ©alabtn mir ni$t8 
 
 gu fagen? 
 
 Salabttt. 
 3K<(tt. 
 
 9M|m. 
 
 ©alabttt, 
 
 ©ar nid&ts. — Unb toarum? 
 
 Watljatt. 
 
 3$ fyatte nodf) ©elegenfyeit getoiinfd&t, 
 2)ir eine Sitte fcorjutragen, 
 
 ©alabttt. 
 
 S9raud&f8 
 
 2065 ©elegenfyeit ju einer Sittc ? — 3tebe ! 
 
 sRafljatt. 
 
 3$ fomm' fcon einer teeiten Sftetf', auf toeld^er 
 3$ ©c^ulben etngetrieben. — gaft Ijab' xcfy 
 
116 Zlattian ber IDeife, 
 
 3)e§ baren ©elb3 gut)teL — ©tc 3eit beginnt 
 23ebenflicf> toieberum ju toerben, — unb 
 2070 2>cfy toeife ntcf)t red;t, too ficfyer bamit fjin. — 
 ©a bad^t' id), ob ntdjt bu srietteid&t, — toetl bocfy 
 ©in naljer £rteg be§ ©elt>e^ immer mefyr 
 ©rforbert, — ettoaS braudjen fonnteft. 
 
 ©alabitt 
 (ifym ttef in bie 2lugen fefyenb). 
 
 5ftatl?an ! — 
 3$ ttntt nicf)t fragen, ob 2Us§afi fc^on 
 2075 Set bit getoefen, — ftuft ntd)t unterfudjen, 
 
 Dh bid? nid)t fonft em 2trgtoofyn tretbt, mir biefe§ 
 (Srbieten freierbtngS ju tfyun .... 
 
 Nathan. ^ ■ 1; - 
 
 @in 2trgtool!m? 
 ©alabitt. 
 
 3$ bin xf?n toert. — 23erjed) mtr! — 2>enn toa§ tyilft'S? 
 ^d) mu£ btr nur geftefyen, baf$ id) im 
 2080 SBegrtffe Wax — 
 
 Nathan. 
 
 2)ocb nicfyt, ba§ namltdje 
 2ln mid) ju fudfjen? 
 
 ©alabitt. 
 aitlerbingS. 
 
 SRatljatt. 
 
 ©0 toar' 
 Un§ beiben ja gefyolfen! ©aft i$ aber 
 *fe^ ' ®tr afte metne 23arfd)aft nid)t fann fcfytden, 
 ©a3 macfyt ber junge £empetf)err. 35u fennft 
 2085 3#n ja, g^m fyab' id) etne grofce ^3oft 
 SSorljer nod) ju bejafylen. 
 
3. "2Iuf 3ug. 7. 2Iuf trtit. 117 
 
 £empel§err ? 
 2)u toirft bodf) meine fcfylimmften getnbe nid>t 
 9Jiit beinem ©elb and) unterftuijen Pollen? 
 
 £$d) f^red^e t>on bem etnen mtr, bem bu 
 2090 3)a3 geben f^arteft . . . 
 
 ©alabitt. 
 
 2(f)! iooran erinnerft 
 £)u mid) ! — §ab' id) bod) biefen ^tingling 9 an 5 
 SBergeff en ! — £ennft bu ifyn ? — 23o tfi er ? 
 
 2Bie? . 
 ©0 toetftt bu md>t, tote biel torn beiner ©nabe 
 giir ibn, burd) ifm auf mid) pfGflw? Gr, 
 2095 ® r m ^ ®cfaJ^r be§ neu erfyaltnen SebenS 
 §at meine £ocf)ter auS bem geu'r gerettet. 
 
 (Salabtn. 
 
 ®r? §at er ba$? — §a! barnacf) fab er au§. 
 £)a§ fyatte traun mein ©ruber and) geifjan, 
 £)em er fo a^iielt ! — 3ft er benrt nod) bier ? 
 
 2100 So bring ifm Ijer! — 3$ Fjabe meiner Scbtoefter 
 Son biefem if?ren ©ruber, ben fie ntcbt 
 ©efannt, fo biel erjablet, bafs id) fie 
 ©em Sbenbilb bod) and) muft fef>en laffen! — 
 ©ef), Ijol ibn ! — 23ie au§ einer guten 2;^ at, 
 
 2105 Q5_ebar fie aud) fd)on blofee Seibenfdbaft, 
 2)od) fo biel anbre gute Sfyaten fftefcen! 
 ©ety, ^ol ifm ! 
 
118 Xlatt\an ber IX) e t f e- 
 
 Watf)an 
 
 (inbem er Salabtns .ftanb fafyren lajjt). 
 
 Slugenbltds ! Unb bet bem anbern 
 aSteibt e3 bod) and; ? (*&.) 
 
 ©alabin. 
 
 2(f) ! ba£ icf) meine ©djtoefter 
 3Rtc£)t fyorcfyen laffen ! — 3 U ^ r ' 5 U ^ r ! — Qtnn 
 2110 2Bic foil id) atteS ba3 ifyr nun erjafylen? 
 (9lb toon ber anbern Sctte.) 
 
 TidjUt tfuftrttt. 
 
 *£)ie Scene: unter hen $a(men, in ber 9ld^e be§ &lofter§, too ber Xempetfjerr 
 *ftatf)an§ roartet. 
 
 Xempelljerr 
 
 (gefjt, mil fid) fetbft fampfenb, auf unb ab, bi§ er (o§britf)t). 
 — igier bait bas Cpfertier ermiibet ftUl. — 
 9Run gut! ^d) mag nicbt, mag nid)t nafyer toiffen, 
 SBas in mir ttorgeljt; mag fcorauS nic^t totttern,^ ' 
 9Ba§ t>orgefm toirb. — ©enug, id) bin umfonft 
 
 2115 ©eflofyn, umfonft. — Unb toetter fonnt' id) bocf) 
 
 2(ud) mcf)t3 al§ fliefyn! — SWim fomm', toa3 lommen 
 3^m ausjubeugen, ftar ber ©tretd) ju fdmefl [foil! — 
 @ef alien, unter ben ju lommen icb 
 So tang unb totet mid) faeigerte. — ©ie fe^n, 
 
 2120 3Me id) ju feE>n fo toenig (iiftern toar, — 
 ©ie fefyn, unb ber Gntfd)luB, fie toieber au% 
 Sen 2(ugen nie $u laffen — 2Ba3 Gntfcfylufe? 
 (gntfd&lup ift 33orfa£, £$at : unb i$, id& Rtt' , 
 
3. 21 u f 3 u g. 8. 21uftrtti. 119 
 
 3$ litte blofi. ©ie fctyn, unb ba$ ©efityl, 
 2125 2ln fie berftru ft, in fie bertoe&t jit fein, 
 
 2Bar etn$. — SBIeibt ein§. — 33on ibr getrennt 
 
 3u leben, ift mir ganj unbenfbar, toar' 
 ") 9Jtctn Sob, — unb too totr immer nad> bem Sobe 
 
 S^oc^ fmb, aud; ba mein Sob. — 3ft ba$ nun Stebe : 
 2130 ©0 — Itebt bet Sempelritter freilicb, — liebt 
 
 ©er Gfyrift baS $ubenmab$en frciRd^. — §m! 
 
 2Ba3 t^ut'g? — 3$ fyft&' in bcm gclobten Sanbe — 
 
 Unb brum aud) mir gelobt auf immerbar ! — 
 
 3)er SSorurteile mebr fd;on abgelegt. — 
 2135 22a§ toiU mein Drbcn aud; ? $$ Sempelfyerr 
 
 Sin lot, toar Don bem Slugenblid ifym tot, 
 
 3)er mid; ju ©alabim> ©efangnen madjte. 
 
 35er $opf, ben ©alabin mir fcfyenfte, tocir' 
 
 ■Kern alter? — 3ft e * n neuer^.ber toon aUem 
 2140 9iid)t3 tocifc, toa£ jenem eingevlaubert toarb, 
 
 2Ba§ jenen banb. — Unb ift ein beff'rev, fur 
 
 2) en batcrlidjen §immel mef;r gemad;t. 
 
 £>a3 fpur' id) ja. Qznn erft mit il)m beginn' 
 
 3d) fo 311 benfen, toie mein SSatcr l;ier 
 2145 ©ebacfyt nm| fyabcn, toenn man 9Juird)en nid)t 
 
 SSon ifym mir borgelogen. — s 3J?ard;en ? — bod; 
 
 ©anj glaublidje, bie g(aublid;er mir me 
 
 2tt3 jefct gefd;ienen, ba id; mir ©efabr 
 
 3u ftraucfyeln laufe, too cr fiel. — @r fiel? 
 2150 3$ toift mit 9Jtannern lieber fallen, aH j^ 
 
 3)Zit $inbern ftebn. — ©ein Seifpiel burget mir 
 
 gur feinen SBeifaH. Unb an toeffen 93etfaK 
 
 Siegt mir benn fonft? — Sin 9tatfyan£ ? — D, an beffen 
 
120 Hat If an ber tt)et fe. 
 
 ©rmuntrung tnefyr al3 SetfaH lann e3 mir 
 2155 %lo<S) tt>enigcr gebrecfyen. — 2Mcfy em igube! — 
 Hub ber fo ganj nur 3ube fcfyetnen toill! 
 ®a fommt er, fommt mit £aft, gliifyt Retire greube. 
 2Ber lam bom ©alabtn je anber3? §e! 
 £e, ^at^an! 
 
 Heunter 2tuftrttt* 
 
 %latf) an unb ber Sempelljerr. 
 
 Sttatyatu 
 2Bie? feib g&r'a? 
 
 Xem^enjerr, 
 
 S^r ^abt 
 2160 ©el)r lang' @u$ bet bem ©ultan aufgefyalten. 
 
 SRatljatt. 
 
 ©0 Icmge nun ftofyl ntcfyt. 3$ ^arb * m §inget)n 
 $u fcuel toertoetltj — 2IE>, toaftrlic^, 6urb, ber 9ttann 
 ©tefyt feinen^u^ru ©ein Sftufym ift b(o£ fcin ©cfyatten.- 
 ©od) laftt bor alien ©ingen @ud; gefc^VDtnb 
 2165 9tur fagen . . . 
 
 2Ba3? 
 
 @r h)ill @ud) fpred&en, toM, 
 £>af$ ungejaumt 3$r 3 U ^ m fommt. Segleitet 
 9Jli$ nur nad) §aufe, too id) nocfy filr i£m 
 @rft ettoa§ anbre§ ju fcerfiigen fyabe: 
 Unb bann, fo gebn toix. 
 
3- 2Juf3ug. 9. 21uftritt. 121 
 
 Sempelfyerr. 
 
 3lafyax\, guer §au3 
 2170 Setret' i$ toieber eJ?er md)t . . . 
 
 ©0 feib 
 3#r bocf) inbeS fcfyon ba getoefen? Jjabt 
 3nbe§ fie bocf) gefyrodjen ? — ^un? — ©agt, tote 
 ©efallt @u$ 2tec§a? 
 
 Xempetljerr. 
 
 Uber alien 2tusbrucf ! — 
 Slttein, — fie toieberfefyn — ba3 toerb' icfy me! 
 2175 3ite ! nie ! — %fyx mitjstet mir jur ©telle benn 
 SSerf^red^en, — ba£ id) fie auf immer, immer — 
 ©oH lonnen fel)n. 
 
 SBie tootft g^r, bafc id) ba3 
 SScrfte^? 
 
 SempeHjerr 
 
 (natf) enter furaen $au[e il)m pto^ttcf) um ten §a(§ faffenb.) 
 
 3JJein 3Sater ! 
 
 ^atljatu 
 
 — hunger SDfann ! 
 
 Xtmpztytxv 
 
 (ityn ebenfo ptofcttdj toieber lajfenb). 
 
 SRid^t ©ofm?- 
 3$ Bitt' @u$, gftat&an! — 
 
 Sieber junger 2Rann ! 
 
122 £1 a tli a it *> * r *Det fe. 
 
 Xtmptlljtxx. 
 
 2180 yiifyt ©ofyn ? — %$) bxtt' @ud&, 9?atfyan ! — %<$) bef^or' 
 ©ucfy bet im erften Sanben ber 9iatur! — 
 Stefyt ifynen fpatre fjeffeln bodj nid&t toor! — 
 SBeniigt ®udj botf), em 9Jtenftf) ju fern! — ©tofct mid) 
 SRid^t toon @u$ ! 
 
 92at^att. 
 Sieber, lieber $reunb ! . . . 
 
 Xtmptfyzxx. 
 
 Unb ©ofm? 
 2185 ©ofm nicfyt? — 2lucfy bann nidjt, bann nidjjt einmal, toenn 
 @rfenntli$fett jum §erjen (Surer STod^ter 
 3)er Stebe fdjon ben 2Beg gebafynet fyatte? ^^jbh 
 2Iucf) bann nicfyt einmal, toenn in exn§ an . f dSmelaen, 
 2luf Suern 2BmI nur betbe toarteten? — 
 2190 3$r \d)Wt\Qt ? 
 
 SRafljatt. 
 $fyr it&errafc^t micfy, junger Slitter. 
 
 SempeHierr. 
 
 3$ iiberrafd^ @ud? ? — tiberrafcfy' @u$, Sftatfyan, 
 
 *Ktt (Suem eigenen ©ebanlen ? — 3$r 
 
 SSerf ennt fie boc^ in meinem SDlunbe nicfyt ? — 
 
 %$ itberrafc^ @u$? 
 
 SRafljiro. 
 
 @fy' idE> etnmal toeift, 
 
 2195 2Ba§ fur ein ©tauffen Suer SSater benn 
 
 ©etoefen ift! 
 
 Sempelljerr. 
 
 2B<x3 fagt ^r, SRat^an ? toa8? — 
 $n biefem 2lugenblicfe fiitylt 3^ r tttd^tS 
 Site 9ieubegier? 
 
3. 2tuf3iig. 9*2Jttftrttt. 123 
 
 *Ratf>an- 
 
 SDenn fet;t ! $tf) fyabe felbft 
 SBofyl einen ©tauffen efyebem gefannt, 
 2200 £)er $onrab tyteft. 
 
 Sempelljerr. 
 
 ^un, — tDenn mein 33ater benrt 
 9iun ebenfo ge^ei^en Jjatte? 
 
 SMtym. 
 
 SSaf?rItd^? 
 
 3d; jjeifce felber ja na$ meinem SSater : Surb 
 3ft £onrab. 
 
 Watiiau. 
 
 %lun — fo tear mein $onrab bo$ 
 %l\&)t @uer 33ater. 3)enn mein $onrab toar, 
 2205 2Ba§ 2$ r / ^ ar £empelljerr, toar nie ttermafrlt. 
 
 £em$>el|jerr* 
 D barum! 
 
 »ttfljatt. 
 
 2Sie? 
 
 £em})en)en\ 
 
 D, barum fount' er bo$ 
 2ftein SSater tootyl getoefen fein. 
 
 9?atlji<ttf. 
 
 3^r fd^crjt. 
 Sempelljerr. 
 
 Unb 3fy* nc^mt'S toafyrlicfy ju genau ! — 2Sa§ toar'8 
 2)enn nun? ©0 toa§ t>on 23aftarb ober Sanlert! 
 
124 Hatfjan ber ttfeife. 
 
 2210 2)er ©$lag ift aucfy nidjt ju beradjten. — S)od) 
 Sntlaftt mtcfy immer meiner 2lfynen:probe. 
 3d£) toitt (Sudf) (Surer toieberum entlaffen. 
 9ii$t jtoar, als ob i$ ben .giringften ,3toeifel 
 ^n @uern ©tammbaum fe|te. ©ott beljute! 
 
 2215 3$r fonnt ifyn SBlati fur Slatt bi3 Slbra^am 
 §inauf belegen. Unb fcon ba fo better 
 28etj3 i$ tfyn felbft, bill tcfy ^ n f elbft befefytooren, 
 
 3#r berbet bitter. — $0$ berbien' id&'S? — ©cfylug 
 3$ benn @u$ fcfyon ba£ ah? — 3$ biH ©ucfy ja 
 2220 9iur bet bem JBorte nidjt ben 2lugenblicf 
 ©0 faffen. — 2Beiter ntd^t^. 
 
 Setttyelljerr. 
 
 ©ebift ? — 9tt$t8 better? 
 D, fo fcergebt ! . . . 
 
 %l\m fommt nur, fommt! 
 
 Setttyenjerr, 
 
 SBofyin ? 
 Sftein ! — SWit in ©iter §au£ ? — 2)a8 nicfyt ! bag nidE)t ! — 
 ©a fcetmf 8 ! — %tf) biH dud) fyier erbarten. ©efyt ! — 
 2225 ©oH id) fte bieberfeljn, fo fefy' tcfy fie 
 %lod) oft genug. 2So nicfyt, fo fal) idj) fie 
 ©d^on fcriel gut>iel . . . 
 
 9latf)an. 
 
 %ti) bill mi$ moglic^ft eilen. 
 
3. 21 u f 3 u g. \o. 2luftrtti 125 
 
 ^efynter 2tuftritt 
 
 £>er £ e in p e 1 1) e i r imb bctlb barauf 2) a j a. 
 
 £em$)ett)err, 
 
 ©cijon mebr aU g'nug ! — 3)e§ 3Jtenf$en £>irn fafet fo 
 Unenblicf) biel, unb ift bodj mancfnnal and) 
 
 2230 ©0 plo^ttdfj fcoll ! — toon einer $Ieinigfeit 
 
 ©0 !pIo|licf) fcoll ! £augt md&tS, taugt m$t§, e3 fei 
 2ludE) bott, toobon e3 toiH. — SDo$ nur ©ebulb ! 
 3)ie ©eele totrlt ben aufgebunf nen ©toff 
 93alb in einanber, fc^afft \id) $taum, unb Sid^t 
 
 2235 Unb Drbnung lommen toieber. — 2ieb' idb benn 
 3um erftenmale? — Cber toar, fta3 icfy 
 Site Stebe fenne, Stebe nid^t ? — 3ft Siebe 
 SWur, toa§ xdf) jeist em^finbe ? . . . 
 
 (bie fief) toon hex Seite tyerfcetgejdjticfyen). 
 
 Slitter I fitter! 
 Xetttpetljerv* 
 
 2Ber ruft? — §a, £}qa, 3^r? 
 
 3$ f)abe tnicfy 
 2240 33ei il)m i>orbeigefc§Ii$en. 2lber nod? 
 
 $onnf er un§ feljm, too 3^ r ^ a !*#♦ — 3)rum lommt 
 3)o$ nafjer ju mir, Winter btefen 33aum. 
 
 Ztmpzlt)tvv. 
 
 2Sa§ gtebt'3 benn? — So get)eimni$tootI? — SSa§ ift'3? 
 
 ^a toofyl betrifft e* ein ©etyehnnte, toa§ 
 2245 9Jiid) ju ©u$ bringt, unb jtoar ein boppelteS. 
 
126 Hatfjan ber IPet fe. 
 
 S)a§ eine tt>ei^ nur id); ba3 anbre ftriftt 
 ■ftur 3$r. — 2Sie ft) at' e§, ft)enn ftrir taufcfyten? 
 33ertraut tnir @uer§, fo fcertrau' id) ©u$ 
 £)a§ meine. 
 
 £em£elfyerr, 
 
 9Jtit SSergniigcn. — 23enn id) nur 
 2250 @rft toeift, toa§ 3$r fur meine§ acfytet. 3)0$ 
 Sag ftnrb au§ ©uerrn ftjofyl erfyetten. — $angt 
 SRur immer an. 
 
 @i, ben!t bod) ! — ^ein, §err fitter, 
 (Srft 3^ r ! *$ folge. — 3)enn t>erfi$ert, mein 
 ©efjeimni^ lann 6ud) gar ntd^t^ nuijen, ftenn 
 
 2255 3$ nid^t jufcor ba§ Sure I)abe. — -Jliir 
 
 ©efd)ft>inb ! — ©enn frag' td&'S @u$ erft ab, fo E>abt 
 2$r nid^tS toertrauet. 9Jktn ©el)eimni3 bann 
 Sleibt mein ©etyehnnte, unb ba§ (Sure feib 
 3$r Io§. — 2)od), armer Slitter! — ©aft tE>r banner 
 
 2260 (Sin folcfy ©el)eimni§ fc>or un3 SBeibern fyaben 
 3u fonnen aud) nur glaubt ! 
 
 Sem^enjerr. 
 
 2)a3 ft)ir ju I)aben 
 Dft felbft nid&t ftnffen. 
 
 $ann toofyl fein. ©rum muft 
 3d) freilicf) erft, @u$ felbft bamit befannt 
 3u madden, fd^on bie greunbfcfyaft I)aben. — ®agt: 
 2265 2Ba§ bteft benn ba§, baft %bx fo KnaC unb gad 
 Su$ au§ bem Staube macf)tet? baft $$r un ^ 
 ^ ©0 fi£en Iteftet ? — baft 2#r nuu m ^ 9tatl)att 
 
3. 2luf3iig. to. 21 u f t r 1 1 1. 127 
 
 %l\d)t toteberfommt? — feat SJiedija benn fo toenig 
 2tuf ®ud) gerrirJt ? tote ? ober aucb fo bid ? — 
 2270 So biel! fo bielJ — Setjrt \$bx be* armen 33ogel§, 
 
 2)er an ber jRute flebt, ©eflat'tre mtdf) 
 ©od) fennen ! — $urj, geftefyt e§ mtr nur gleici), 
 £> a B 3>& r ft e Kebt, liebt bi£ jum Unfinn, unb 
 3$ fag' 6uct) toa§ . . . 
 
 3um Unfinn? SBa^rli^ %bx 
 2275 33erftet>t ®ud) trefflid* brauf. 
 
 Jhm, gebt mir nur 
 £)ie Siebe ju; ben Unfinn toill id) Su$ 
 ©rlaffen. 
 
 2Beil er fict) bon felbft berftefyt? — 
 @in Sempelfyerr ein ^ubenmabcben lieben ! . . . 
 
 ©cfjeint freilict) ioenig Sinn ju k)abcn. — So$ 
 2280 3 u ^ e ^ ert if* be£ ©inn£ in etner ©acfje 
 
 2lud) meljr, ate toir -bermuten ; unb e3 toare 
 ©0 unerfyort bod? nicfrt, baft un§ ber ^eUarib 
 2luf SBegen ju fid? $oge, bie ber $luge 
 95on felbft mdjt leid?t betreten tofirbe. 
 
 3)a3 
 2285 ©0 feierlict? ? — (Unb fe^ icB ftatt be3 §et(anb3 
 SDie 3Sorfid)t : t?at fie benn nidjt redit?) ^E?r macfyt 
 9JtidE) neubegieriger, ate id? toofyl fonft 
 3 U fa 11 getoofynt bin. 
 
]28 HatfyanberlDeife. 
 
 £aja. 
 
 D ! bag ift bag Sanb 
 SDer 2Bunber! 
 
 (9ftm ! — be§ 2Bunberbaren. $ann 
 2290 (gg and) toofyl anberg fein? 3)ie gan^e SSelt 
 SDrctngt fid) ja Ijier jufammciu) — Stebe 3)aja, 
 5ftefymt fur geftanben an, toa§ 2# r fcerlangt : 
 Saft id) fie liebe, baft id) nid&t begretfe, 
 2Sie ofyne fie t$ leben toerbe, baft . . . 
 
 2295 ©etoift? getoift? — So fdjtoort mir, fitter, fie 
 3ur ©urigen ju madden, fie ju retten, 
 ©ie jeitlicfy fyter, fie etoig bort ju retten. 
 Xttnpttytxv. 
 
 Unb tote ? — 2Bie f ann idj ? — $ann idf) fdfytoiJren, toag 
 3>n meiner 9JJad)t nid)t ftefyt? 
 
 gn (Surer 9Jiadjt 
 2300 ©tefyt eg. %<fy bring' eg burcfy ein einjig 2Bort 
 Sn Sure SJtacfyt. 
 
 £emt)eUjerr. 
 
 ©aft felbft ber Sater nicfytg 
 ©atoiber tyatte? 
 
 @i, hmg SSater ! SSater ! 
 SDer SSater fed fcfyon muff en. 
 
 Ztmpttytxv. 
 
 9Kuffen, ffiaja? — 
 5fto$ ift er unter dauber nid^t gefaUen. — 
 2305 @r nmft ntcfyt tnilffen. 
 
3. 21uf3ug. 10. 2luftrttt. 129 
 
 SJiurt, fo mu£ er tooffen, 
 2Kuf$ gem am ©nbe tootlen. 
 
 SDIuft unb gem ! — 
 35od£j, ©aja, toenr> idb Surf) nun fage, baft 
 %& felber biefe 2 ait' ifym anjufd^Iagen 
 8'ereiS t>erfud^t ? 
 
 2Bas? unb er pel nidbt em? 
 Sempelfjerr, 
 2310 @r fiel nut einem 3Jtt^Iaut ein, ber micf) — 
 33eleibigte. 
 
 2Ba3 fagt. 3$r«— 2Bie? g$t fcattet 
 
 Sen ©fatten eine3 2Bunf<$e§ nur nadB 3^ed^a 
 
 3^m blicfen laffen, unb er Wax 7 bor greuben 
 
 9^id;t aufgefyrungen? fyatte^. froftlg ft* 
 
 2315 3uriicf gejogen ? bdtie ©dbhnerigfeiten 
 
 ©emac^t? 
 
 Sempelfjerr. 
 
 60 ungefabr. 
 
 ©0 toiff id& benn 
 9Jti$ [anger leinen Stugenblicf bebenfen — 
 
 ($aufe.) 
 Xem^ettjerr* 
 Unb $i)r bebenft ®u$ bocf>? 
 
 2>er gjfann ift fonft 
 ©0 gut ! — %<fy felber bin fo btel ifym fdmlbig ! — 
 
130 ZI a tlj a it &er IDeife. 
 
 2320 ©aft er bod) gar ni$t fyoren toill! — @.ott toei^, 
 3)a3 §erje blutet mir, xE>n fo ju jtmnflen. 
 
 £em$jell)err* 
 
 ^cfy bttt 1 (Sucfy, Saja, fettf micfy furj unb gut 
 2tu§ biefer Ungetoiftbeit. ©eib £$* a^r 
 s J?o$ felber ungetoifj, 06, h>a§ 3$r fcorfyabt, 
 2325 ©ut ober bofe, fdjanbltcf) ober loblicf) 
 
 $u nennen : — fc^toeigt ! 3$ toill fcergeffen, baft 
 3br etoa§ ju fcerfdjtoeigen fyabt. 
 
 3)a§ &crrti, 
 SCnftatt ju fatten. SRun, fo toifet benn: JfedEja 
 3ft feine giibm, if* — ift erne Sfyriftin. 
 Sempelfjerr (fait). 
 2330 So? 2Biinfd&' @u$ ©liidE ! $at'S fd&toer gefyalten? Safet 
 (SudE) nid)t bie SSefyen fcfyreden ! — gfafyret ja 
 SUJit @ifer fort, ben §immel ju bebolfern, 
 SSenn $br bie @rbe nidjt mefyr lonnt! 
 
 SSie, fitter? 
 Serbienet tneine 9?a$rid)t biefen ©pott? 
 2335 SDafc Ste^a eirte ©fyriftin ift, bag freuet 
 ©ud), einen ©fyrtften, einen ^empelfyerrn 
 2)er 3$r fie Kebt, m$t mefyr? 
 
 SempeUjerr. 
 
 Sefortbetg, ba 
 ©ie eine Sljrtftin ift Don Surer 9Jiad)e. 
 
 2lcf) ! fo fcerftefyt gfyr's ? 60 mag'8 gelten ! — 3?ein ! 
 2340 SDen toill id) fefyn, ber bie belefyren foil ! 
 
3. 21 u f 3U g. \o. 2luftritt. 131 
 
 3^v ©IticE ift, tangft ju fein, toa£ fie ju toerben 
 
 gSerborbcn ift. 
 
 £emjjeUjerr. 
 
 Srflart @udj, ober — gef)t ! 
 
 ©ie tft em Gfyriftenfinb, bon GBrifteneltern 
 ©eboren, tft getauft . . . 
 
 £ettt£elf)err foaftig). 
 
 Unb 9iatf)cm? 
 
 2345 3^ 35 a ^ r ! 
 
 £empeH)err. 
 
 9?atbcm ntd^t tyx S3ater ? — SSBifet 
 3fer, toaS £f>r fagt? 
 
 2)ie SBa^r&ett, bie fo oft 
 Wild) blut'ge ^Bremen toeinen madden. — SRein, 
 ©r ift Ifyr SSater nicfyt . . . 
 
 Unb tyatte fie 
 21 te feme Xocfyter nur erjogen ? fyatte 
 2350 35a§ Sbriftenfmb ate etne ^iibtn ficfy 
 @rjogen ? 
 
 ©an$ getoij3. 
 
 £em£ett)err* 
 
 ©ie touftte nidjt, 
 9Ba§ fie geboren fei? — Sie f)dtt ; e£ me 
 33on ifym erfafjren, bafs fie erne Sfyriftm 
 ©eboren fei, unb leine giibin? 
 
132 Hainan ber IDetfe. 
 
 Quia. 
 
 9?ie! 
 
 2355 ©r Ijatt' in biefem SEBa^ne nic^t ba3 $inb 
 Sloft auferjogen? lieft ba§ 9flctb$en nocfy 
 $n biefem 2Bafyne? 
 
 Seiber ! 
 £empeU)err, 
 
 3?attycm — 2Bie? — 
 2)er toetfe, gute Sftatfyan fyatte ftdfj 
 @rlaubt, bie ©timme ber 9iatur fo jit 
 
 2360 SBerfalfd^en ? — v 2)ie ©rgtefcung eine§ §erjen§ 
 ©0 ju ^ilenfen, bie, ftd) felbft gelaffen, 
 ©anj anbre 2Bege nefymen toiirbe ? — ©aja, 
 $fjr fjabt mir atterbing3 ettoa3 fcertraut — 
 SSon SBidEjttgfeit, — toaS $olgen I)aben fann, — 
 
 2365 3Ba3 midfj bertoirrt, — toorauf idE> gleidE) nic£>t toeife, 
 2Ba§ mir ju tfyun. — ©rum lafet mir geit. — ©rum gefyt ! 
 @r lommt E>xer toieberum fcorbei. @r mocfyt' 
 Un§ iiberfaaen. ©e&t! 
 
 3$ toar' be£ Xobe§! 
 
 Sempelfjerr. 
 
 $cfy bin iljrt je^t ju. fyredjen ganj unb gar 
 2370 SRidjjt fal)ig. SBenn ^fyx ifym begegnet, fagt 
 3$m rtur, baj$ totr einanber bei bem ©ultan 
 ©cfyort finben toiirben. 
 
 Slber lafet ©ucfy jja 
 9fa$t3 merlen gegen tfyn — 2)a3 foU nur fo 
 
3. 21uf3ug.. *o. 2luftrttt. 133 
 
 2>en Iei$ten 3)rucf bem Singe geben, foil 
 2375 @ u $> ScdJoS tregen, aHe Sfrupel mir 
 
 SBerie frmen ! — SBenn g$r aber bantt fie na$ 
 (Suropa fiityrt, fo lafet $fyr bodE) mid? nxd^t 
 
 %tmptl\)tvv. 
 Xa§> toirb ]xi) finben. ©etyt nur, ge^t ! 
 
Mtxitv Mutiny 
 
 (Erftcr 2tuftrttt 
 
 Scene : in ben ^reuagdngen be§ $lofter§. 
 £)er ^lofterbruber unb Bdb barauf ber Xempetfyexx. 
 
 SHofterfcruber. 
 
 ^a, ja ! er fyat fcfyon red&t, ber ^atriarcfy ! 
 
 2380 @3 fyat mir freilid) nocfy fcort adebem 
 Jiicfyt Dtel gelingen tootten, toa8 er mir 
 ©0 aufgetragen. — 2Barum tragi er mir 
 2lud) lauter fold^e ©acfyen auf? — gcfy mag 
 SRtd&t fein fein, mag nxd^t itberreben, mag 
 
 2385 SJiein Sfta^cfyen ni$t in aHe3 ftecfen, mag 
 9Jlein §anbdjen nicfyt in attem fyaben. — Sin 
 3$ borum au§ ber 2BeIt gefdjieben, tcfy 
 giir micfy, urn mtd^ fiir anbre mit ber SBelt 
 9fa>$ erft rec^t ju fcertoicfeln ? 
 
 SempeUjerr 
 
 (mit <gaft anf ifyn sufommenb). 
 
 ©uter ©ruber! 
 2390 35a feib %bx ja, $$ §<&' @u$ lange fcfyon 
 0efu$t. 
 
 ^fofter&ruber. 
 
 3Rtd&, §err? 
 
 134 
 
/*. 2luf3ug. *. 21uftritt. 135 
 
 £empeftierr. 
 
 3$r lennt micfy frfjon nidjt meljr? 
 
 SHofterfcruber. 
 
 £)oc£), bod? ! %d) glaubte nur, ba£ id& ben £errn 
 3jn meinem Seben toieber nie gvi fefyn 
 Sefommen toiirbe. 3)enn t$ fyofft' e£ ju 
 
 2395 ®em lieben ©ott. — 25er Hebe ©ott, ber toetft, 
 2Bie fauer mir ber Slntrag toarb, ben td£) 
 $)em §errn ju tf)un fcerbunben toar, @r toeift, 
 Db id) getoiinfd&t, ein offne3 Dfyr bet Sud) 
 3u finben, VoetB, tote fefyr tcf) mid? gefreut, 
 
 2400 3™ 3 nner ft en Qefreut, baf$ 2$r f° *unb 
 3)a3 aHe§. obne tnet SBebenfen, toon 
 @ud) toief't, ft>a3 etnem fitter nid^t gejtemt. — 
 9?un lommt $$r bod? ; nun §aV$ bod? nad?geftnrft ! 
 
 SemtJeHjerr. 
 
 $l?r toifet e3 fd?on, toarum id? fomme? $aum 
 2405 SBeift id? e3 felbft. 
 
 JHoftertntfeer. 
 
 3$r fyabt'S nun iiberlegt, 
 !Qaht nun gefunben, ba# ber ^atriartf) 
 ©0 unrest bodE) ntd?t i?at; baft G^r' unb ©elb 
 £)urd? fetnen 2lnfcblag ju getoimten; ba£ 
 6in geinb ein $einb ift, toenn er unfer (Sngel 
 2410 2ludE) fiebenmal gett>efen bare. SDa3, 
 
 3)a§ l?abt $l?r nun mit $Ieifd? unb 93Iut ertoogen 
 Unb fommt unb tragi ©u$ toieber an. — 21$ ©ott! 
 
 9Jlein frommer, Ueber Mann ! &dt 6ud? jufrieben. 
 ©estoegen fomm' t$ nicfjt; beStoegen toitt 
 
136 Hainan ber Itfeife. 
 
 2415 3$ nxd^t ben ^atriardjen fyrecfyen. 9^0$, 
 9fo$ ben!' id) fiber jenen $|3unft, tote id) 
 ©ebacf)t r ur.b tooftV urn otteS in ber SBclt 
 ©te gute SJleinung nicfyt t>erlieren, beren 
 SUJicfy ein fo graber, frommer, lieber 3Jlann 
 
 2420 ©tnmal getofirbigi — 3$ fomme blojs, 
 ©en ^3atriarcf)en fiber eine ©acfye 
 Urn Sftat ju fragen . . . 
 
 Mofterbruber* 
 
 3fyr ben $atriar$en? 
 (Sin fitter einen — $f affen ? 
 
 (Sicf) ftf)itdjtern umjefienb.) 
 
 £em£ett)err* 
 
 3a; — bie ©a$' 
 3ft giemKd^ tfaffifcfc. 
 
 Softer timber* 
 
 ©letd&too&I fragt ber spfaffe 
 2425 ©en fitter me, bie ©a$e fei audE) nodj 
 
 ©0 rttterltdj, 
 
 %tmpttyzxx. 
 
 2Beit er ba§ SSorred^t tyat, 
 ©id) ju bergeljn, ba§ unfereiner il)m 
 •Kid^t fefyr beneibet. — greilid), toenn \6) nur 
 gfir mid) jit Ijanbeln tyatte ; freilicfy, toenn 
 
 2430 3$ SRed^enfd^aft nur mir ju geben fyatte, 
 2Ba3 brciutfjt' id) @uer§ ^atriarcfyen? 2l6er 
 ©etoifje ©inge toill id) lieber f$letf)t 
 9tacfy anbrer SBiHen madden, aU aUetn 
 Sftacfy meinem gut. — 3 u ^ em / ^ W nun toofyt 
 
 2435 SMftgiott ift aud^ ^artei, unb toer 
 
 ©id) brob audj) nod) jo unparteiifcf) glaubt, 
 igalt, ol)n' e3 felbft ju toiffen, bocfy nur feiner 
 
4. 2Iuf3ug. 2. 2Uftrttt. 137 
 
 SDte ©tange. 2Beil ba3 einmal mm jo ift, 
 SBirb'g fo ipo^I recEjt fern. 
 
 SUofterbruber. 
 
 £>aju fd&toeig' id; IieBer. 
 2440 SDenn id; fcerftef)' ben jperrn nicf)t redjt. 
 
 Sent^elljerr* 
 
 Unb bod) ! — 
 (2ajs fefm, Saturn nur eigentlid) ju tfytm! 
 Um 3Jlad^tf^rudf> ober 9tat? — Urn lautern ober 
 ©ere£?rten Slat?) — ^d; ban!' @ud&, 33ruber, ban!' 
 @ud) fur ben guten 3Btnf. — 23a§ ^atriard) ? — 
 
 2445 ©eib 3$r mein $atriar$ ! S$ to^tt ja bocfy 
 3)en Gljriften tnebr im ^atriarcfjen al§ 
 ©en Spatriardjen in bem Sfyriften fragen. — 
 SDxe <5afy ift bie . . . 
 
 SHofterfcruber. 
 
 5Rid)t toeiter, £>err, nicfyt toetter! 
 3Boju? — SDer §err fcerfennt tnidj. — 2Ber biel toeifj, 
 
 2450 £at Diet ju forgen, unb id) Ija&e ja 
 
 2JiidE) Siner ©orge nur gelobt. — D gut! 
 
 §ort! fefyt! Sort Ummt, ju meinem ©liicf, er felbft. 
 
 SBIeibt fyier nur ftetyn. ©r Ijat @u$ fdjon erblidt. 
 
 <?>tt>eiter 2(uftrttt 
 
 3>er ^3 a t r t a r d) , toeldjer ratt a Hem geiftfidjen ^|3omp ben einen 
 ^treuggcmg Ijerauffommt, unb bie SB r t g e n, 
 
 3$ toxfy tym lieber ai\%. — 28ar' nid)t mein 9Kann ! — 
 2455 Sin bider, roter, freunblid^er $ralat ! 
 Unb fr>e(d;er $VunI ! 
 
138 Hattjan ber tDetfe. 
 
 SHofterfcruber* 
 
 ^x fofftet tyn erft fe^n 
 9Jacfy £>ofe ftcfy erfyeben, 3 e £o Ifimmt 
 @r nur fcon einem $ranfen. 
 
 2Bie fid) ba 
 9itdE)t ©alabin hrirb fd^amcn miiffen! 
 
 (inbem er nafyer fommt, totnft bem ©ruber). 
 
 $ier ! — 
 
 2460 3)a§ ift ja toofyl ber £empelfyerr. 23a3 toill 
 
 @r? 
 
 SHofterfcruber, 
 
 2Bei£ nid;t. 
 
 ^atrtartf) 
 (auf tt>rt augefyenb, inbem ber ©ruber unb ba§ (^efolge auriitftreten). 
 
 ^Jiun, £err fitter ! — ©efyr erfreut, 
 SDen brafcen jungen 9Jtann ju fefyn ! — Si, rtocfr 
 ©0 gar jung ! — 9^un, mit ©otte£ §ilfe, barau£ 
 $ann etoa3 toerben. 
 
 SJieljr, eljrtoitrb'ger £>err, 
 
 2465 SBofyl fcfjtoerlidj, afe f$on ift. Unb efyer no$ 
 
 2Ba^ toeniger. 
 
 ^atriartij. 
 
 3d^ toiinfd&e toenigftenS, 
 35af$ fo ein frommer SKitter lange rtocfy 
 £)er lieben Sfyriftenfyeit, ber @a$e ©otte£ 
 3u @fyr' unb gfrommen bliifyn unb griinen moge ! 
 2470 S)a§ toirb benn aud? nid^t fefylen, toenn nur fein 
 ©ie junge STapferfeit bem reifen Kate 
 
<*. 2Juf3iig. 2, 2Xuftritt. 139 
 
 2)e3 3llter§ folgen toitt ! — 2Somit tocir' fonft 
 2) em £>errn ju bienen? 
 
 Xemjjettjerr, 
 
 SJltt bem namlicfyen, 
 SBorcm e§ meiner ^ugenb fefylt: mit 2tat. 
 
 ^atriartf), 
 
 2475 $t*fy 9 ern - — 5?ur ift ber Nat and) anjunebmen. 
 
 ©o$ blinblingS nid^t ? 
 
 ^atrtartf). 
 
 23er fagt benn ba§? — ®i freiltdj 
 9JJu£ niemanb bie 33ernunft, bie ©ott ifym gab, 
 $u brauc^en unterlaffen, — too fie F;in 
 ©efyort — ©ef)5rt fie aber iiberaU 
 
 2480 2)enn E>tn ? — D nein ! — 3 um Seifpiel : toenn un3 ©ott 
 2)ur$ einen feiner ©ngel, — ift ju fagen, 
 Quid) einen SMener femes SBort^, — ein 9Jiittel 
 93efannt ju madden toiirbtget, bas SBoIjl 
 S)er ganjen gfyriftenfyeit, ba£ §eil ber $irdje 
 
 2485 2luf irgenb eine ganj befonbre SBeife 
 $u forbern, ju befeftigen: toer barf 
 ©id? ba no$ unterfteljn, bie SBiflfiir be§, 
 35er bie SSemunft erfd^affen, nai) 3Sernunft 
 3u unterfucfjen ? unb ba3 etoige 
 
 2490 ©efe£ ber §errlidf)!eit be§ §>immel3, nadE) 
 ©en Ileinen S^egeln einer eiteln @bre 
 $u priifen? — £)od£) Ijiertton genug. — 2Ba3 ift 
 @3 benn, toortiber unfern ?ftat fur iefct 
 £)er §err fcerlangt? 
 
140 Zl a titan ber XDeife. 
 
 Xtmpttytxx. 
 ©efefct, efjrt^urb'ger 33ater, 
 
 2495 @* n S u ^ e ^Stt' em einjig $inb, — e£ fei 
 
 @in SKabc^en, — ba3 er mtt ber groftten ©orgfalt 
 
 gu allem ©uten auferjogen, ba£ 
 
 @r liebe mefyr ate feme ©eele, ba3 
 
 $fyn toieber mtt ber frommften Siebe liebe. 
 
 2500 Unb nun totirb' unferemem fyinterbradjt, 
 £>ie§ -JRctbcfyen fei be3 $uben £odf)ter ntd&t; 
 @r fyah' e3 in ber $mbfyett aufgelefen, 
 ©elauft, geftoblen, — h?a8 3$ r ^°^ ! man toifl e > 
 ®a3 SUtabcfyen fei ein Gfyrtftenfinb unb fei 
 
 2505 ©etauft ; ber gube §ah y e§ nur ate %ub\n 
 
 Srjogen, laff e3 nur ate Siibtn unb 
 
 Site feine %o<fytix fo fcerfmrren : — fagt, 
 
 ©fyrtoitrb'ger SSater, toai Wax' fyierbet Vdo^I 
 
 $u t^un? 
 
 ^atvtard)* 
 
 9JJt$ fcfjaubert ! — 3)od) ju allererft 
 2510 (SrIIare fid& ber §err, ob fo ein $aft 
 ©in gaftum ober eine §^otI;ef\ 
 2)a3 ift ju fagen: ob ber §err fid^> ba3 
 ■Jiur blofc fo bicfytet, ober ob'3 gefcfyefyn 
 llnb fortfafyrt ju gefcfyeljn. 
 
 3$ glaubte, ba§ 
 2515 ©ei ein3, urn Guer £o$efyrfr>urben SReinung 
 S8I0J3 ju fcernefymen. 
 
 $atriard), 
 
 @in3? — ba fefy' ber §err, 
 3Bie fic§ bie ftolje menfcfylidje SSermmft 
 
*. 2luf3ug. 2. 2luftrttt. 141 
 
 $m ©eiftlid&en bocfy irren fann. — SCRit nicfyten! 
 
 3)enn i[t ber borgetragne gad nur fo 
 2520 ®in ©piel be* 33i|e^ fo Derlobnt eg \\d) 
 
 Ser 3Utube ntcfyt, im Srnft ibn burcbjubenfen. 
 
 ^cf) toitt ben §>errn bamit auf ba§ Sweater 
 
 SBertoiefen Ijaben, too bcrgleidben pro 
 
 Et contra fid} tnit fcielem SSexfaTC fcnnte 
 2525 Sebanbeln laffert. — &at ber §err mid) aber 
 
 DZid^t blojs mit einer t^eatral'fd^en ©djnurre 
 
 3um beften ; ift ber gall em gaftum ; hatV 
 
 6r \id) roobt gar in unfrer 2)ioces', 
 
 3n unfrer lieben ©tabi ^erufalem 
 2530 Sraugnet : — ja al^bann — 
 
 £empett)err, 
 
 Unb toa§ alsbann? 
 ^Satrtartf). 
 
 £>ann Id are an bem ^uben forberfamft 
 2)ie ©trafe ju uottjieBn, bie ipapftlid^eS 
 Unb latferltdjeS SRcd^t fo einem gretoel, 
 ©0 einer Saftertfyat beftimmen. 
 
 Xempelljerr, 
 
 ©0? 
 ^atriarrf), 
 
 2535 Unb jtoar beftvmmen obbefagte heebie 
 3)em ^uben, toeld^er einen Gbriften jur 
 Sfyoftafie berfiibrt, — ben ©dr)eiterr)aufen, 
 Sen £oi3fto£ — 
 
 Sempelfjerr. 
 ©0? 
 
142 Hainan ber VO etfe. 
 
 %atx\axti). 
 
 Unb n>ie bielmefyr bem $uben, 
 ©er mit ©etoalt ein arme3 Gljrtftenfinb 
 2540 35em SBunbe fetner £auf entreat! 3)enn ift 
 9tttf)t atfeS, fta§ man ^inbern tfmt, ©etoalt? — 
 $u fagen : — auggenommen, toaS bie $ir$' 
 Sin Stiiiton tf>ut. 
 
 Setttpelfyetr, 
 
 SBenn abet nun bag $inb, 
 ©rbarmte fetner fief) ber gube ni$t, 
 2545 33iel(eicfyt im Glenb umgefommen toare? 
 
 y$atxiaxtf). 
 
 %i)ut ni$t£ ! ber $ube tturb fcerbrannt. — SDenn beffer, 
 @3 todre ^ier im Slenb umgefommen, 
 2tl£ baf} ju feinem etoigen 33erberben 
 @g fo gerettet toarb. — $u ^ em / ^ a ^ M 
 2550 ©er 3>ube ©ott benn borjugreif en ? ©ott 
 
 $ann, toen er retten tottt, fc^on ofyn' ifm rettcn. 
 
 Xtmpttyzxx. 
 
 Sluc^ trofc ifym, foHt' id) meinen, — felig madden. 
 
 ^Jatrtardj. 
 
 £fmt nicfytg! ber 2>ube toirb fcerbrannt. 
 
 SemJjeUjerr. 
 
 SDaS geljt 
 SCRtr nafy' ! SBefonberS, ba man fagt, er fya&e 
 2555 3)a§ DJJabc^en ntcfyt fotooljl in feinem alS 
 SBtelmefyr in feinem ©lauben auferjogen 
 Unb fie bon ©ott ni$t mefyr ni$t toemge 
 ©elefyrt, alg ber SSemunft geniigi 
 
4, 2Iuf3ug. 2. 2luftritt. 143 
 
 ^atrtarcf). 
 
 3tyut nid&tS! 
 2)er 3 u ^ e totrb berbrannt . . . ^a, toar' aUettx 
 
 2560 ©d)on bieferftegen tuett, breimal berbrannt 
 
 3u toerben ! — 2Sas ? em Cinb otyn' alien ©lauben 
 ©rtoad&fen laffen ? — SBie ? bie grofee $fli*t^S 
 3u glauben, ganj unb gar ein $mb ntd)t lefjren ? 
 2)a§ ift ju arg ! — Wxd) tounberi feljr, §err fitter, 
 
 2565 @ud) felbft . . . 
 
 Sfyrtoiirb'ger igerr, ba§ iibrige, 
 SBenn ©ott hriH, in ber Settle, mu ge$n.) 
 
 ^atrtartf), 
 
 2Ba§? mir nun 
 
 SRidjt etntnal S^ebe ftefm ? — 35en S35fetoi$t, 
 
 £)en S u ^ en m ^ r n ^^ nennen ? — mir ifm ni$t 
 
 £ur ©telle f cbaffen ? — D, ba foeife id) Slat ! 
 2570 3$ get)' fogleicfy jum Sultan. — ©alabin, 
 
 SBermoge ber Capitulation, 
 
 £>ie er befd^tooren, tnufs uns, mu£ un3 fdjut^en, 
 
 Set alien Sied^ten, alien Sefyren fd&itfcen, 
 
 £)ie loir ju unfrcr atlerljeiligften 
 2575 Religion nur immer redfmen biirfen ! 
 
 ©ottlob! fair Ijaben ba3 Original. 
 
 2Bir l)aben feme §anb, fein ©iegel. 3Bir! — 
 
 2lu$ ma$' \fy ifym gar letdjt begreiflicfy, toie 
 
 ©efaljrUcf) felber fiir ben (Btaat e§ ift, 
 2580 yiitytZ glauben ! 2ltte blirgerlic^e Sanbe 
 
 ©inb aufgelofet, finb jerriffen, Winn 
 
 2)er 9Renfd& m$t§ glauben barf. — §intoeg ! bintoeg 
 
 Wlxt folcfyem grefcel . . . 
 
144 ZTatfyan ber XPetfe. 
 
 ©cfyabe, baft id) nicfyt 
 ®en trefflidjen ©ermon mtt beffrer 9J}ufce 
 2585 ©enieften farm ! 3$ bin jum ©alabin 
 ©erufen. 
 
 ^atriardj* 
 
 ^a? — 5Run fo — 9hm freiltcf) — 2)ann — 
 
 $d£) lt>iH ben ©ultan borbereiten, toenn 
 @3 Surer §od(?eIjritmrben fo gefaflt. 
 
 $atrtardj* 
 
 D, oty ! — §d) toeifc, ber igerr fyat ©nabe funben 
 2590 SSor ©alabin ! — 3$ bitte, meiner rtur 
 
 $m Beften bet if)m etngeben! ju fein. — 
 
 W\d) treibt ber Oxfer ©otte§ lebigHcfy. 
 
 2Ba§ icfy jutuel tlju' tfyu' id) ifym. — £>a§ toolle 
 
 SDod) ja ber £>err ertoagen! — Unb ntd^t toafyr, 
 2595 igerr fitter ? ba£ borfyin @rtoai)nte fcon 
 
 SDem $uben tear nur em $roblema? — ift 
 
 Su fagen — 
 
 Xttnpttytxv. 
 
 (Sin ^roblema. 
 (®et)t afc.) 
 
 95atrtard), 
 
 (2) em i$ tiefer 
 ©0$ auf ben ©runb $u fommen fucfyen mufc. 
 3)a3 toar' fo toieberum eiu 2luftrag fur 
 2600 2) en Srubcr SonafibcS.) — §ier, mem ©of)n! 
 
 (@r tyrtcfyt im Wbgefjn mit bem $fofterbruber.) 
 
4. 21 u f 3 u g. 5. 21uftrttt. 145 
 
 Drttter Jtuftriti 
 
 Scene: etn Simmer im $atafte be§ Salabtn, in tnelcfyey von Sflaben etne 
 Dftenge 53ente( getragen unb auf bem Soben neben etnanber geftellt roerben. 
 
 @ a lab in unb batb barauf @ittal). 
 
 (Bttidbht (ber bagu fommt). 
 
 3l\m toaljrlidf}! bag f?at nod) lein @nbe. — 3ft 
 ©eg ©ingg no$ t>iel juriuf? 
 
 (Sin @ffa*e. 
 
 2Bof)[ nod? bie §alfte. 
 (Ealabht. 
 So iragt bag itbrige ju Sittai). — Unb 
 2Bo bleibt ati^afi ? ©as i?ier foK fogleid) 
 
 2605 3ll»§afi ju fid) nefymen. — Dber ob 
 
 ^dEj'g nidjt tuelmebr bem SSater fcfyide? §ter 
 gallt mir eg bod) nur burcb bie ginger. — &toax 
 Wan toirb toofyl enblidf) Ijart, unb nun getoift 
 (goft'g <Riinfte foften, mir fciel abjujlt)aden. 
 
 2610 33ig ftenigfteng bie ©elber aug Sgi^ten 
 3ur ©telle lommen, mag bag 2lrmut fefm, 
 2Bie'g fertig totrb ! — 3)te ©penben bei bem ©rabe, 
 SBenn bie nur fortgefyn! SBemt bie Gfortftenpilger 
 9Wit leeren §anben nur nicfyt ab^ief)n biirfen! 
 
 2615 9Benn nur — 
 
 Stttal). 
 
 2Bag foU nun bag? 22ag foK bag ©elb 
 93ei mir? 
 
 (Salabtu. 
 3ttacfy bid£) babon bejafylt unb leg 
 3tuf SSorrat, toenn toag itbrig blcibt. 
 
146 Zlattian ber IDetfe- 
 
 3ft Rattan 
 3lo<$) mit bem £em!pelljerrn nid£)t ba? 
 
 ©alabitu 
 
 @r fud&t 
 3$n atter Drten. 
 
 ©iefy bod^, toa§ id? fyier, 
 2620 S n k m mir fo rnetn alt ©efcfymeibe burcfy 
 SDie §anbe gefyt, gefunben. 
 
 (Sfym em Item ©emalbe aetQenb.) 
 
 @alabttt« 
 
 §a! mein SSruber! 
 3)a£ ift er, ift er ! — 23ar er ! toar er ! al) ! — 
 211), toacfrer, lieber 3 un 9 e / ba$ i$ kt$ 
 ©0 frilb Verier! 2Ba3 tfatt' id) erft mit bit, 
 
 2625 Sin bemer Sett* erft nnternommen ! — ©ittafy, 
 
 £afc mir ba§ SBilb. 2lud) Icnn' id&'S fcfyort ; er gab 
 (S3 beiner altern ©cbtoefter, feiner Sitla, 
 ©ie eine£ 9Jtorgen§ tfyn fo gartj unb gar 
 ■Jitcfyt au£ ben Slrmen laffen tt>oUt\ @3 toar 
 
 2630 3)er lefcte, ben er auSritt. — 2lb, id) liefc 
 3fyn reiten, unb aHein ! — 211), Sitta ftarb 
 23or ©ram unb fyat mir'3 nie fcergeben, baft 
 3d) fo allein i£)n reiten laffen, — @r 
 Slieb toefl! 
 
 @ttto|« 
 
 $er arme Sruber ! 
 
<*. 2Iuf3ug. 3. 2Iuftrttt. 147 
 
 Salabut* 
 
 2afc nur gut 
 2635 ©ein ! — Sirnnal bleiben toir bodE) atte toeg ! — 
 3ubem, — toer toet^ ? £)er Sob ift'3 nicfyt attein, 
 3)er einem bungling feiner 2Irt ba3 3iel 
 SSerritdEt. @r fyat ber geinbe mefyr, unb oft 
 ©rliegt ber ©tarifte gleidf) bem ©dbtoacfyften. — 9^un, 
 2640 6ei toie ifym fei! — $d) mu£ ba§ 23ilb bodE) mit 
 Sent jungen £em£elfyerrn fcergleid^en, mu£ 
 3)odE) feljn, tote biel micfy meine ^Ijantafie 
 ©etaufd&i. 
 
 Stttal). 
 
 yiux barum bring' ic^'g. 2tber gieb 
 $0$, gieb ! ^d& totfl bir ba§ toofyl fagen ; ba§ 
 2645 SScrfte^t ein toetblicfy Slug' am beften. 
 
 <5alab\n 
 
 (3u eincm Sfjiirftefjer, ber r)ereintrttt). 
 
 2Ber 
 3ft ba? — ber Sempetyerr ? — @r fomm' ! 
 
 ©itta^ 
 
 Su$ nicfyt 
 
 3u ftoren, ifyn mit meiner Jieugier nidfyt 
 gu irren — 
 (Sie fefct fief) fetttnctrt§ auf etnen Sofa unb lafet ben Stf)(eier fallen.) 
 
 ©alabin, 
 
 ©tit fo ! gut! — (Unb nun fein %on ! 
 SSie ber toofyl fein totrb ! — 3lffab§ £on 
 2650 ©cfylaft and) tooljl too in meiner ©eele nod) !) 
 
148 Hainan ber IDetfe. 
 
 Pterter tfuftrttt. 
 
 2)er Slempetfyerr imb ©alabtn, 
 
 3$, betn ©efangner, ©ultan . . . 
 
 ©alabttu 
 
 9Jkin ©efangner? 
 2Sem \d) ba3 Seben fcbenfe, toerb' i$ bem 
 3l\6)t and) bie greifyett fofyenfen? 
 
 Xtmptfytxv. 
 
 2Ba3 bit jiemt 
 3u tfyun, jicmt mir, erft ju fcerneljmen, nid?t • 
 2655 SBorauSjufefcen, 2Iber, Sultan, — ©anf, 
 Sefpnbern ©an! bir fiir mein Seben gu 
 Seteuern, ftimmt mit meinem ©tanb' unb meinem 
 Sljarafter ntd)t. — 63 ftetyt in alien fatten 
 3u beinen ©ienften toteber* 
 
 ©alabttu 
 
 33rau$' e§ nur 
 2660 SRtd^t. totber mid!)! — 3ft>ar *w $ a <* l< §anbe mefyr, 
 2)ie giJnnV i$ meinem fjeinbe gem. 3l(Iein 
 3fym fo ein §erg autf) mefyr ju gonnen, fattt 
 SQZtr fd^toer. — 3$ fyabe mi$ mit bir in ni$t3 
 SBetrogen, braber junger SJlann! 2)u bift 
 2665 9Kit ©eel 1 unb Seib mein Slffab. ©iefy! i$ lonnte 
 ©id) fragen, too bu benn bie gauge 3ett 
 ©eftccft? in toelcfyer §of)Ie bu gefcfylafen? 
 3n toeldjem ©inniftan, Son toelcfjer guten 
 ©it) biefe Slume fort unb fort fo frtfcfy 
 2670 (Srfyalten toorben ? ©iefy ! id? lonnte btcfy 
 
 
4. 2luf'3ug. 4. Snftritt 149 
 
 Srtnnern tootten, ioas tow bort unb bort 
 3ufammen au3gefitbrt. 3$ Bnntc mit 
 Sir janfen, bafe bu Sin ©eBeimnte bod^ 
 SSor mir geba&t ! Sin 2lbehteuer mir 
 
 2675 ®°$ unterfcfrlagen : — %a, ba§ fount' idf>, toenn 
 
 3d) bid£) nut fdf>' unb nidjt aud£) micf). — Sftun, mag's! 
 
 Son biefer fiifeen i£rctumeret ift immer 
 
 3)od; fo biel toafyx, baft mtr in meinem §erbft 
 
 Gin 2lffab toieber Bluben foil. — S)u bift 
 
 2680 S3 bod£) jufrieben, Slitter? 
 
 Xem}>ett)err. 
 
 3llle3, toa§ 
 93on bit mir lommt, — fei teas e3 ftiH — ba§ lag 
 Site SBmrfdE? in meiner Seele. 
 
 8alabin. 
 
 Safe un3 ba3 
 
 ©ogleid; berfudjen, — Sliebft bu tooM bet mir? 
 Urn mir ? — Site Gbrtft, ate Sttufelmann, gleicbbiel ! 
 2685 3m toeifeen Sftantel ober gamerlon!; 
 ^m SEuIban ober beinem gilje : tote 
 3)u toittft! @leidE)t>iel! 3$ f?abe nie berlangt, 
 $afc alien 33aumen Sine SRinbe toad^fe. 
 
 Xempelljerr. 
 
 ©onft toarft bu tooljl aucfy f$toerli$, ber bu btft : 
 2690 £>er §elb, ber Iieber ©otte3 (Sartner toare. 
 
 Salabttu 
 
 Stun bann, toenn bu nidbt fcf>Iecf)ter Don mir benlft, 
 So toaren four ja balb fcbon ricf)tig ? 
 
 XetttpeUjerr* 
 
 ©an§! 
 
150 Ztatfjan ber IDetfe. 
 
 ©atabin 
 
 (if)m bte §ani) btetenb). 
 ©in 2Bort? 
 
 SCttt)JC^Crr (ein[c§lagettb). 
 
 Sin SJJann ! — £>termtt empfange meljr, 
 21(3 bu mir nefymen fonntcft. ©anj ber beine ! 
 
 @alabin« 
 
 2695 $Wo\d ©efainn fiir einen £ag! jutoiel! — 
 $am er nid&t mit? 
 
 Sentpetyerr* 
 
 2Ber? 
 
 ©alabin, 
 
 9latfyan. 
 
 SettHjelfjerr (frofttg). 
 
 ©alabitu 
 
 2BeI$ eine %f)at fcon bit ! Unb Wild) 
 Gin toetfeS ©liitf, ba§ eine folcfye 3:fyat 
 gum Seften eme8 foldjen 9JJanne3 au£f$Iug. 
 
 Sentyenjerr, 
 2700 %a, \a\ 
 
 Salabitt. 
 
 ©0 fait? — -Kern, junger 9}tann! toenn ©ott 
 2Ba§ ©ute§ bur$ un§ fyut, mufs man fo fait 
 9ftrf)t f em ! — felbft au3 Sefd&etbentyeit fo fait 
 3l\tf)t fcfyetnen Pollen! 
 
 SentyieHjerc, 
 
 Saft bod) in ber SBelt 
 ©in }ebe3 ©ing fo manege Seiten l)at! — 
 
^. 2luf3ttg. <k* 2Iuftrtti 151 
 
 2705 93on benen oft fidE) gar ntdfjjt benlen laftt, 
 28te fie jufammenpaffen ! 
 
 (Balaam. 
 
 $alte bid^> 
 5Rur immer an bie beft' unb preife ©ottl 
 ©er tocijs, tote fie jufammenpaffen. — 2lber, 
 SBenn bu fo fd&toterig fetrt toiflft, junger 9Jtann, 
 
 2710 ©o.toerb' aud) irf) ja toofyt auf meirter §ut 
 9Jlicfy mit bir I)alten miiff en ? Seiber bin 
 2tu$ id? ein SDing t>on fcielen ©eiten, bie 
 Dft nid^t fo red^t ju paffen fcfjetnen mogen. 
 
 
 2)a3 fdfjmerjt ! — Qznn 2lrgtooljn ift fo toenig fonft 
 
 2715 9flein fttffltx — 
 
 @afabttt, 
 
 5ftun, fo fage bod), mit toem 
 T>u'3 f)aft ? — @3 fc^ien ja gar, mit SRatyan. 2Bie ? 
 Stuf 9lat$an Strgtoofm? 3)u? — (Srflar bid^> ! fyrt$! 
 Somm, gieb mir beineg 3utraun3 er f* e ^P^obe. 
 
 Seittyetyerr. 
 
 £5$ fyabe toiber Wafyan nid)t3 v £5$ jum' 
 2720 2lHein mit mir — 
 
 Unb iiber toa3? 
 
 Setttyenjerr, 
 
 2)aj3 mir 
 
 ©etraumt, ein $ube Unri audE) toofyl ein $ube 
 
 $11 fein fcerlernen ; ba£ mir toadf)enb fo 
 
 ©etraumt. 
 
 Salabm, 
 
 §erau3 mit biefem toadjen Xraume! 
 
152 Zl a tl\ an be r VO eife. 
 
 Sem^eUjerr, 
 
 ®u toeiftt t)on 3Zat^an§ £od)ter, ©ultan. 2Ba§ 
 2725 $d) fiir fie tfyat, ba§ tfyat id), — tr>etl id&'g tfyat. 
 $u ftolj, £)anf ctnjujrnten, too id) ifm 
 9ftd)t faete, fc>erf$mal)t' id) Stag fiir £ag, 
 ©a£ 9JJabd)en nod) einmal ju fefyrt. ©er SSater 
 2Bar fern; er fommt; er l)ort; er fud)t mid) auf; 
 2730 ©r banft ; er toiinfd)t, ba£ feme £od)ter mir 
 ©efallen moge, fyricfyt Don 2tu§fid^t / tyricbt 
 SSon /^extern gernen. — ytun, id) laffe tmdf) 
 33efd)toai3en, fomme, fel)e, finbe totrfltcfy 
 ©in 9Jiabd)en . ♦ . 511), id) mufj mid) fd)amen, ©ultan ! - 
 
 2735 ©id) fd)amen? — baf$ ein 3 u ^ enm ^^^n auf 
 ©id) ©inbrud mad)te, bod) toofyl nimmermel)r? 
 
 Xem^el^err. 
 
 ©af$ biefem ©nbrucf auf ba§ lieblidje 
 ©efd)toa£ be§ 3Sater3 I)in, mein rafd)e3 §erj 
 ©0 toemg SBiberftanb entgegenfe^te ! — 
 2740 $d) £ro!pf ! td) f!prang jum jtoeitenmal in3 $euer. — 
 ©enn nun toarb id), unb nun toarb id; t>erfd)mal)t. 
 
 ©atabuu 
 
 aSerfc^maf)t? 
 
 Sempettjerr ♦ 
 
 ©er toeife 33ater fd)Iagt nun too[;I 
 
 SJJid) :plaiterbing§ md;t au§. ©er toeife SSater 
 
 SRufs after bocfy fief) erft erfunben, erft 
 
 2745 SBefinnen. Sllterbtngg ! Xi)at icf) benn ba3 
 
 9facfyt aud)? ©rfunbete, Befann ic6 benn 
 
 9Jlid£) erft nid)t and), al§ fie im geuer fd)rte? — 
 
 giirtoal)r ! bet ©ott ! G§ ift bod^ gar toa§ ©d£)one£, 
 
 ©0 toeife, fo bebad^tig fein! 
 
*. 2luf3ug. ^ 2luftrttt. 153 
 
 <5a(abitt> 
 
 9?un, nun ! 
 2750 ©0 ftefy bod^ einem Sllten ettoa3 na$ ! 
 2£ie lange fijnnen feine SBeigerungen 
 3)cnn bauern? 2Birb er benn bon bir berlangen, 
 2)afe bu erft $ube tterben follft? 
 
 Setttpetyeirr. 
 
 2Ber toeift ! 
 8alabtn. 
 SBer fr>ei£ ? — ber biefen 3lati)an beffer fennt. 
 
 2755 3)er 2l6erglaub r , in bem toir aufgetoad^feit, 
 SSerliert, and) tvmn fair ifyn erfennen, barum 
 3)o$ feine 3Ha$t nidbt iiber unS. — @3 finb 
 9ii$t atte fret, bie tfyrer $etten gotten. 
 
 Salabttt. 
 
 ©efyr reif Bemerft ! 3)o$ $Ratfyan toafyrlicfr, Sftafyan . . . 
 
 ^empeUjerr* 
 
 2760 ®er 2l6erglauben fd)limmfter ift, ben feinen 
 giir ben ertraglidjjern ju fallen . . . 
 
 Salabttt, 
 
 gjfag 
 2Bot)l fein! £)od) 5ftaiban . . . 
 
 Settt^elfyerir. 
 
 SDem aUein 
 S)ie blobe 9ftenfd)Ijeit ju bertrauen, bi£ 
 ©ie !)eHern SBatyrfyettStag getoofme; bem 
 2765 2tUein ... 
 
154 XI a tl\ an &er IDetfe. 
 
 SataMtt* 
 
 ©ut ! Stber 9tat&an! — SRatfyanS 2o3 
 3ft biefe ©d&toad&fyeit nid&t. 
 
 £emt>elljertr, 
 
 ©o bad)t' tdj cutd) ! . , 
 2Betm gleidjtoofyl biefer 2lu3bunb atter 9Jienfdf)en 
 ©o ein gemeiner gube toare, baft 
 ®r S^rtftenftnbcr ju befommen fucfyte, 
 2770 Urn fie alS guben aufjugiefyn: — toie bann? 
 
 ©alabitt, 
 
 2Ber fagt tfym fo toaS na$? 
 
 Xem^clljcrr. 
 
 £>a* 9J?ab$en felbft, 
 gjlit toeld^er er micfy fornt, mit beren §offnung 
 @r gem mix ju bejafylen fd^iene, toaS 
 3dE) nid^t umfonft fiir fie getfyan foil fyahm: — 
 2775 S5ie§ 3Rab$en felbft ift feine £od£)ter — nid^t, 
 3ft ein fcerjettelt ©fyriftenftnb. 
 
 @alabitt« 
 
 £)a§ er 
 S)em ungead^tet bir nicfyt geben tooUte? 
 
 Semjje^err (Httg). 
 SBoIP ober tootte ntd&t ! ®r ift entbecft. 
 S)er tolerante ©cfyfr>at$er ift entbecft ! 
 2780 3$ toerbe Winter biefen jub'fc^en SOBoIf 
 3m pfyilofop^fd&en ©cfyafyelj §unbe fdfjon 
 3u bringen totffen, bie tfyn jaufen fotten ! 
 
4. ZUfsug. v 21uftrttt. 155 
 
 <2a(abttt (ernft). 
 
 ©ei ruf)tg, Shrift ! 
 
 Xempetyeirr. 
 
 28ae? rufng, Shrift? — SBenn Sub 1 
 
 Unb SJtufelmann auf %\xV, auf 3RufcImann 
 2785 SBeftetyen, foil alletn ber Sfyrift ben Gfjriften 
 3lxfyt madden biirfen? 
 
 (Baldwin (nod& ernfter). 
 
 3Mig, Shrift ! 
 
 Xem^cl^ert (gelafjen). 
 
 £)e£ 93orfturf3 ganje Saft, — bie ©alabin 
 $n biefe Silbe prefct ! 2(f), toenn id) toiifcte, 
 2Bie Slffab, — SHCffab fid) an meiner ©telle 
 2790 §ierbei genommen batti ! 
 
 Salabht, 
 
 3ttcf)t biel beffer ! — 
 SSermutlid), ganj fo braufenb ! — 2)0$, toer fyat 
 2)enn bid) aucfy fd)on gelel)rt, micfy fo hrie er 
 SSKtt Stnem -ffiorte gu befte^en? greilicfy, 
 SBenn atte£ fid) berljalt, tote bu mir fageft, 
 
 2795 ^cinn icf) mid) felber faum in Sftatfyan finben. — 
 Snbep, er ift mein greunb, unb meiner ?5reunbe 
 9Uhi£ leiner mit bem anbern fyabern. — Sap 
 ®i$ toeifen! ©el) befmtfam ! © iefrjjfen nid£)t 
 Sofort ben ©dbtoarmern betne3 ;$obeI§ !prei3 ! 
 
 2800 SBerfd^toeig, toa$ beine ©eiftlicf)feit an \i)\n 
 $u radjen mir fo nabe legen toiirbe ! 
 ©ei feinem ^uben, leinem Sftufelmanne 
 3um £ro£ ein Sfyrift ! 
 
156 XI a tl\ an ber W eife, 
 
 £Salb tuar'8 bamit ju fpat ! 
 SDo$ ©an! ber Slutbegier be£ ^3atrtarcfyen, 
 2805 35e3 2Berfjeug mir ju toerben graute ! 
 
 @alabttt; 
 
 2Bie? 
 3)u famft jum $atriarc£)en efyer al§ 
 3u mir? 
 
 Xttnptltjtxv. 
 
 $m ©turm ber Seibenfdfmft, im 3BirbeI 
 2)er Unentfcfyloffenfyeit ! — SSerjeif) ! — 35u toirft 
 9Son beinem Slffab, fiird&t' i$, ferner nun 
 2810 SRictytS mefyr in mir erfennen toollen. 
 
 ©alabttu 
 
 2Bar' 
 @3 biefe $ur$t m$t felbft ! mid) biinft, id) tocifj, 
 2(u3 toeldfyen $efylem unfre Sugenb f emit. #***• 
 $fleg biefe ferner nur, unb jene foUcn 
 93ei mir bir toenig fcfyaben. — 2Iber gel) ! 
 2815 ©u$ bu nun Sftatfyan, tote er bid) gefudf^t, 
 
 Unb bring ifm I)er. %d) muft eud) beefy jufammen 
 SSerftanbtgen. — SEar' urn ba§ SNabd&en bir 
 ^m ©rnft ju tfyun: fei rufyig. ©ie ift bein! 
 2lucfy foil e3 Station fd)on empfinben, baft 
 2820 @r oljne ©cfytoeinefleifd) ein ©fyriftenfinb 
 ©rjie^en biirfen ! — ©el) ! 
 
 (2)er £etnpetf)err (jetyt ab, unb Stttal) bertafjt ben Sofa.) 
 
<*♦ 2luf3-ug. 5. 2luftritt. 157 
 
 ^finfter tfuftrttt 
 
 @ a 1 a b t n unb @ i 1 1 a Ij. 
 
 ©anj fonberbar! 
 Safabht, 
 ©elt, ©tttaty? 9ftu£ mein Slffab nicfyt cin braber, 
 ©in fdjoner junger 9Jtann ■ getoefen fein ? 
 
 6ittt|. 
 
 SBenn er jo toar, unb ntd^t ju biefem Silbe 
 ^825 2)er Sempelfjerr btelmefyr gcfeffen ! — 2lber 
 2Bte fyaft bu bod^ bergeffen fonnen, bi$ 
 5Rad^ feinen ©Item ju erfunbigen? 
 
 (gafabht. 
 
 Unb inSbefonbre tuoE^I nacf) f enter Gutter? 
 Db feine DJtutter bier ju Sanbe nie 
 2830 ©etoefen fei? — 3ftd£>t toafyr? 
 
 <Bittaf). 
 
 5Da§ macfyft bu gut! 
 Salabitt. 
 
 D, mbglid^cr tear' ntcfyt*! Qenn 2Iffab toar 
 93ei fyitbfcfyen Efyriftenbamen fo totHfommen, 
 2luf fyiibfctye Sfyriftenbamen fo erptd&t, 
 35a£ einmal gar bie 9tebe ging — -Kurt, nun, 
 2835 SOian tyricfyt nid^t gern babon. — ©enug, id) tyab' 
 3$n toteber ! — toill nut alien fetnen gefylern, 
 9Jtit alien Caunen fetne£ toeid^en §erjen§ 
 $$n toteber fyaben ! — Dfy ! ba3 3Jiab$en tnuft 
 3$m Sftatljan geben. SDietnft bu ntcfyt? 
 
158 Ha t ffatt ber W cife. 
 
 ©tttafj. 
 
 3$m geben? 
 2840 3#m laffen ! 
 
 2iaerbing3 ! 2Ba3 fyatie 9?atfyan, 
 ©obalb er nitf)t if>r SSater ift, filr 9te$t 
 2luf fie? SSer ifyr ba£ Seben fo erfyielt, 
 Sritt etngxg in bie Siedjte be§, ber ifyr 
 @§ gab. 
 
 2Sie alfo, ©alabin? mnn bu 
 
 2845 ^ ur 0^$ ba§ 9Jicibcf)en ju bir nafymft? ©ie nur 
 
 2)em unre$tmaf$igen 33efi£er gletcfy 
 
 ©nt^ogeft? 
 
 Salabitt; 
 
 Sfyate ba§ toobt not? 
 
 ■ftot nun 
 SBotyt eben nidjt ! — ©ie Hebe 9?eubegter 
 ^reibt micfy allein, bir biefen 3tat ju geben. 
 2850 Qtrxn t>on getotffen SJJannern mag id) gar 
 $u gem fo balb tote mogltcfy toiffen, toa3 
 ©ie filr ein Sftabdfjen lieben lonnen. 
 
 ©alabut, 
 
 9?un, 
 ©0 fd&icf unb lafc fie fyolen. 
 
 ©tttalj, 
 
 S)arf id?, ©ruber? 
 ©alabttu 
 
 5ftur fcfyone 3latljan§! Sftat^an mu| burcbauS 
 2855 9ft$t gtauben, baf$ man mit ©etoalt ifyn fcon 
 2#r trennen toolle. 
 
4fc. 2luf3ng. 6. 21 u f t r i 1 1. 159 
 
 Stttafj, 
 
 (gorge ntd&t. 
 8a(abttt, 
 
 Unb t$, 
 3$ mufc ftf)on felbft fefyn, too SHs$a{t bleibt. 
 
 Secf?fter 2tuftritt 
 
 Scene: bie offne Stnr in ftatfyany §aufe, gegen bie 5|)almen an, trie tm 
 erften ^luftrttte be* erften 2lnf3uge§. Gin Set! ber 23ctren unb $oftbar= 
 leiten [teat aulgeframt, beren ebenbafelbft gebadjt totrb. 
 
 •ft at I) an unb S)aja. 
 
 D, aHeS lperrltd£> ! Sttte^ au^erlefen ! 
 D, alley — tote nur 2$r e ^ S e ^ en fonnt. 
 2860 2Bo totrb ber ©tlberftoff mit golbnen 9Janfen 
 @emad?t? 2Ba§ foftet er? — S)a§ nam 1 idfj nocfy 
 ©in SBrautfleib ! $eine ^onigin berlangt 
 @3 beffer. 
 
 Srautfleib? 2Barum SBrautfleib eBen? 
 
 $e nun! 3#r battel baran freilicf) nid^t, 
 2865 2118 Sfyr il)n fauftet. — 2I6er toa£?rltd6, 3?atfyan, 
 3)er unb fein anbrer tnujs e£ fein I Gr ift 
 3um Srautlleib tote befieffi £>er toetfee ©runb 
 @tn 33ilb ber Unfcbuib, unb bte golbnen Strome, 
 3)te aller Drien biefen ©runb burdifcbldngeln, 
 2870 (Sin SStlb be3 2teid£)tum3. ©e&t £br? SWerltebft I 
 
160 Hainan ber IPeife. 
 
 Nathan. 
 2Ba3 *m|elft bu tnir ba? 23on toeffen Srautfletb 
 ©mnbtlberft bu mir fo geleljrt ? — 33ift bu 
 SDenn SBraut? 
 
 3*? 
 
 ^atfjatt, 
 
 5ftun toer benn ? 
 
 3$? — Ueber ©ott! 
 matyan. 
 
 2Ber benn? 23on tDeffen Srautfleib fpricfyft bu benn? — 
 2875 3)a8"affe3 ift ja bein unb feiner anbern. 
 
 3ft mein? ©oil mem f exn ? — 3ft fur 3iedE)a ttid&t? 
 SBatftatt. 
 
 2Ba§ idf) fur ^edEja mitgebradjt, ba§ liegt 
 3n etnem anbern SBallen. 3Jtad^ ! nimm toeg I 
 Strag beine ©iebenfad;en fort ! 
 
 33erfu$er ! 
 2880 SRein / toaren e3 bie ^oftbarfeiten ami) 
 
 3)er ganjen SBcIt ! 9ftd)t rttfyr an! tt)enn 3fy r wir 
 SBorfyer mcfyt fd^toort, Don biefer etnjtgen 
 ©elegenfyeit, bergleicfyen @mf> ber §immel 
 3l\6)t jtoetmal fctyicfen toirb, ©ebraucfy $u madden, 
 
 2885 ©ebraudf) ? bon toa3 ? — ©elegenfyeit ? tooju ? 
 
 D ftefitt @u$ md&t fo fremb ! — 3Jtit lurjen 2Sorten : 
 £)er %empstym liebt 2ted)a; gebt fie ifym! 
 
%. auf^ug. 6. 2Xuftrttt. 161 
 
 ©o bat bod^ einmal Sure ©itnbe, bie 
 
 3$ langer ni<f)t berfdfjtoeigen fann, ein @nbe. 
 
 2890 So fommt ba3 9JJabcf>en toteber unter Gbrtften, 
 2Birb toieber, toaS fie ift, ift ftieber, toa£ 
 6ie toarb : unb 2$r, $fyr ^ a ^ m ^ a ^ ^ em ©uten, 
 £)a§ fair @udE) nicf)t genug fcerbanfen fonnen, 
 9W$t $euerfof)Ien bfo£ auf Guer £>aupt 
 
 2895 ©efammelt. 
 
 35o$ bie alte Seier toteber? — 
 SCRit einer neuen Saite nur bejogen, 
 SDie, furd&t' icfy, toeber ftimmt nocf) fyalt. 
 
 28ie fo? 
 SRatljatu 
 
 W\x toar' ber ;£em!pe[I)err fcfjon recfyt. 3bm gonnt' 
 $cfy 9tedE)a mefyr aU einem in ber 28elt. 
 2900 Slttetn . . . 9hm, ^abc nur ©ebulb. 
 
 ©ebulb? 
 
 ©ebulb ift Sure alte Seier nun 
 
 2Bo$l ntcfet? 
 
 Mutant. 
 
 9tur toenig £age no$ ©ebulb ! 
 
 Siefy bocf) ! — 9Ber fommt benn bort ? gin Slofterbruber ? 
 
 ©el), frag ifyn, toa§ er toUL 
 
 28a§ toirb er tootten? 
 
 (Ste gefyt auf iljn gu unb fragt.) 
 
 SRatijatu 
 
 2905 ©0 gieb! —unb ef)' er bittet. — (SBufet' id) nur 
 £)em Sempelberrn erft beijufommen, obne 
 
162 Hainan berlDetfe. 
 
 ®ie Urfacfy meiner 9teugier ifym $u fagen! 
 ®enn toznn icfy fie ifym fag', urtb ber SSerbad^t 
 3ft ofyne ©runb, fo fyab' tcfy ganj umfonft 
 2910 £)en Sater auf bag ©ptel gefe^i) — 2Ba3 iff 8? 
 
 $)aja, 
 
 @r toill @ucfy fprecfyen. 
 
 ?Jun, fo lafe ifyn fommen, 
 Unb gel? tnbe£. 
 
 Stebenter 2tuftrttt 
 9?atf)an unb ber $lofterbruber, " 
 
 (34> bliebe 3tedja§ SSater 
 ©0$ gar ju gem! — gto^ Icxnn icfy'3 benn m$t bleiben, 
 2(ud> toetm id; auf^or', e3 511 Ijeifeen? — $f)t, 
 2915 gfyr felbft toerb' td&'S bod) immer aud) no$ fyetften, 
 2Benn fie erfennt, tote gem td^'8 toare.) — ©efy ! — 
 2Ba§ ift in <&nzxn ©tenften, frommer Sruber? 
 
 JHofterliruber* 
 Sliest eben triel. — 3>$ f**ue mid^, §err -ftatfyan, 
 ®utf) annod; toofyl ju fefyru 
 
 9tafyan. 
 
 ©0 fennt 3$r tnidf)? 
 
 ©tofterbruber* 
 2920 ge w«/ tow fennt Su$ ni$t ? 2$r Ijabt fo mancfyem 
 3a @uew 9iamen in bie §anb gebriicft. 
 @r fieljt in meiner and) feit fcielen SJafyren. 
 
4. 2luf$ug. 7. Sluftrttt. 163 
 
 Sttatljiro 
 
 (nacf) feinem Seutel langenb). 
 $ommt, 33ruber, fommt; id& frifdf^ ifyn auf. 
 
 SHofterbruber. 
 ^Uw §abt ®anf! 
 
 SdE> Vx>urb r e3 Strmern ftefylen, nefyme nicfytg. — 
 2925 2Benn Sfyr mir nur erlauben iooHt, ein toemg 
 Sucfy me in en 9?amen aufjufrifeben. 3)enn 
 3dE) fann mid) ritfymen, and) in Sure £anb 
 @ttoa£ gelegt jn fyaben, toas nid£)t ju 
 33era$ten toar. 
 
 95erjeif)t ! — 3$ j^ame mid? — 
 2930 ©agt, h>aS? — imb neljmt jur'Sufje fiebenfad) 
 £)en SBert be^felben bon mir an. 
 
 SHofterbruber. 
 
 §ort bod^ 
 33or alien ©ingen, tote tdf) felber nur 
 ©rft Ijeut' an bieS mein @udj> toertrauteS $fanb 
 ©rinnert foorben. 
 
 mix fcertrauteS $fanb? 
 SHofterbruber, 
 2935 $ or furjem faft id) nod) aU ©remit 
 2luf Quarantana, untoett $eridf)o. 
 3)a lam arabifdt) Sftaubgefinbel, brad) 
 SJlein ©otte^f)dugd£)en ah unb meine 3 e #e 
 Unb fd^Iejfyte micfy mit fort. 3 um ©Kief entfam 
 2940 3<f; noc^ unb flol) fyierfyer jum ^atrtarcfyen, 
 Urn mir ein anber ^3Id^d;en au^ubttten, 
 
164 ZT at fyan ber XD etfe. 
 
 9lDtoo id) meinem ©ott in ©infamleit ■ 
 33i3 an mem felig @nbe bienen fonne. 
 
 9latf)<m. 
 
 %<$) ftefy' auf $ofyten, guter Sruber. 9JJa$t 
 2945 ©3 furs. 3)a§ $fanb ! ba§ mir fcertraute $fanb ! 
 
 $Hofterfcruber, 
 
 ©ogleicfy, §err SRat^an. — ^Jiun, ber ^atriarcfy 
 23erft>ra$ mir eine ©iebelei auf Sfyabor, 
 (Sobalb aU eine leer, unb Heft injtotfcfyen 
 ^m Softer mid) ate Saienbruber bleiben. 
 2950 35a bin i$ jefct, §err S^atfyan, unb fcerlange 
 ©e§ £ag§ toofyl Ijunbertmal auf Slfyabor, 3)enn 
 ©er ^Satrxard^ braudjt mi$ ju allerlet, 
 ■JBofcor ic§ grofcen (Sfel fyabe. 3um 
 ©jempel : 
 
 2)?ac^t, id) Ktf (5ucf> ! 
 
 ^Hofterfcruber, 
 
 •9tun, e3 lommt! 
 2955 35a fyat ifym jemanb fyeut' in£ Dfyr gefe^t, 
 {£§ Iebe Ijter fyerum ein ^vtit, ber 
 @in 6f)riftenlinb al3 feine £o$ter ftd) 
 (Srjoge. 
 
 Nathan. 
 
 2Bie? (SBetroffen.) 
 
 SHofter&ruber, 
 
 §ort mxd£) nur au£ ! — ^nbem 
 6r mir nun auftragt, biefem SJuben ftradfo, 
 2960 2Bo mogltd), auf bie ©pur ju fommen, unb 
 ©etoaltig fidj ob eine3 foldjen grefeel* 
 
/*. 21 u f.3 u 9. 7. 2luftrttt. 165 
 
 4 
 
 ©rjiirnt, ber ifym bie ftmtyre ©itnbe toiber 
 
 ©en fyeiPgen ©eift bebiinft ; — ba3 ift, bie ©tinbe, 
 
 SDie aHer ©ttnben groftte ©unb' un£ gilt, 
 
 2965 3l\xx baj$ toir y ©ott f ex ©an!, fo redfjt nid)t toiffen, 
 2Borin fie eigentlicfy Beftetyt : — ba tuad^t 
 9J?it einmal mein ©eftrifjen auf, unb mir 
 %aftt bet, id? lonnte felber toofyl fcor getten 
 ,3u biefer unberjeiljIidE) grofsen ©itnbe 
 
 2970 ©etegenljeit gegebert fyabm. — ©agt : 
 
 §at @u$ ein SKeitfnedEjt mcfyt Dor acfytjeEm ^afyren 
 ©in S£ocf)ter$en gebracfyt toon toenig 2Bo$en? 
 
 28ie ba§? — $Jtun freilidt) — atlerbing^ — 
 
 fifofter&ruber, 
 
 @i, fe^t 
 
 9J{i$ bocf) recf)t an ! — 3)er 9teitfnec§t, ber bin t$, 
 
 2975 ©eib 3#r? 
 
 SUofterbruber, 
 
 3)er §err, Don ftelc^em id£>'3 @u$ bradfyte, 
 2Bar — ift tnir recfyt — ein §err Don gilnel. — SBBoIf 
 
 3Son gilncl! 
 
 Sttatljatu 
 SKd&ttfl! 
 
 SUofterbritber, 
 
 SBeil bie Gutter futj 
 Sorter geftorben toar, unb ft$ ber 3Sater 
 3^ad^ — mein' id) — ©ajja :pIoi$li$ toerfen mufcte, 
 2980 2Bof)in ba§ SSitrmcfyen tfym nid;t folgen fonnte, 
 ©0 fanbf er'3 @ucfy. Unb traf i$ @udi> bamit 
 9Wd&t in ®arun? 
 
166 Hainan ber ID eife. 
 
 Watijatt, 
 
 ©anj re$t! 
 gfofterbruber, 
 
 ©3 tear' fern SBunber, 
 2Benn mein ©ebctcf)tni3 mi$ betrog\ 3$ ^fl^c 
 3)er brafcen §errn fo k>iel gefyabt, unb biefem 
 2985 §ab' id; nur gar ju furje 3ett gebtent. 
 @r blieb balb brauf bet 2I§falon unb tear 
 3Bofyl fonft em Iteber §err. 
 
 Haitian, 
 
 $a tootyl ! ja tootyl ! 
 ©em id) fo iriel, fo fctel ju banlen ^abe! 
 3)er mefyr alS einmal mid) bem ©d)toert entrtffen ! 
 
 gfofterfcruber, 
 
 2990 D fcfyon ! ©0 tocrb't 2$r feineS £od)ter$en3 
 @ud) urn fo Iteber angenommen fyaben. 
 
 9?atl)att. 
 
 ©a3 fount S$t benfen. 
 
 SHofterfiruber, 
 
 9fam, too ift e3 beun? 
 @3 ift bod^ tooljl nic^t ettoa gar geftorben ? — 
 Sa^fS lieber nid^t geftorben fetn ! — SSenn fonft 
 2995 ^ ur niemanb urn bie ©acfye toeift, fo tyat 
 @3 gute 2Bege. 
 
 §at e3? 
 
 Sfofierfirttber, 
 
 £raut tmr, SRattyan! 
 ©enn fe§t, idE) ben!e fo ! 2Senn an ba§ ®ute, 
 SDa§ \i) ,ju tfyun bermeine, gar ju nal) 
 
%. 21 u f 3 u g. 7. auftritt. 167 
 
 2Sa§ gar $u ©cfylimmeS grenjt, fo fyu' id£> Ite&er 
 
 3000 £)a§ ©ute nicfyt; tr>etl toir ba§ ©djlimme jtoar 
 ©0 jiemlid^ gut>erlaffig fennen, aber 
 Set toeiten ntd^t ba§ ©ute. — SBar ja toofyl 
 9laturli$, toenn ba§ @fyriftentod)ier$en 
 SKed&t gut bon @ud) erjogen toerben foUte, 
 
 3005 ®aft 3^3 al3 @uer eigen £od;ter$en 
 grjogt. — 2)a§ fyattet 3§r mit atler 2ieb ? 
 ilnb SCreue nun getfyan, unb miifitet fo 
 33eloIjnet toerben? £)a§ hriH mir nxd^t em. 
 @i freilidf?, linger fyattet 3$r getl)an, 
 
 3010 2Benn 3$r bie Gfyriftin burd) bie gtr>eite §anb 
 2lte Sljrifiin auferjiefyen laffcnj aber 
 ©0 fyattet %fyx ba3 $inb$en 6ure§ greunbS 
 2Iud) ntd^t geliebt. Unb $inber braudjen Siebe, 
 2Bar'<§ eine§ toilben 3:iere§ Sieb' and) nur, 
 
 3015 3 n fallen 3^ ren me ^ r a ^ Gfyriftentum. 
 gum Gljriftentume fyat'3 no$ immer 3ett. 
 22enn nur ba§ 3Mb$en fonft gefunb unb fromm 
 SSor @uern 2tugen aufgefaadjfen ift, 
 ©0 blieb'3 t>or ©otte3 2Iugen, u>a8 e§ toar. 
 
 3020 Unb ift benn nic^t ba3 ganje Sfyrtftentum 
 2tuf3 gubentum gebaut? @3 bat micfy oft 
 ©eargert, tyat mir £E)ranen g'mtg gefoftet, 
 SBenn ©^rtften gar fo fetyr fcergeffen fonnten, 
 ®afc unfer §err ja felbft ein gube toar. 
 
 SRatljatu 
 
 3025 3#r, guter Sruber, miijst mein giirfprad) fern, 
 SBenn §aft unb ©Letfcnerei fi$ gegen mi$ 
 ©rfyeben foUten — toegen einer S^at — 
 2lf>, toegen einer £l)at! — 9?ur %fyx, 3$r fottt 
 
168 ttatban ber rDetfe. 
 
 ©ie toiffen ! — Sftetymt fie aber mit in3 ©rab ! 
 
 3030 Wod) Ijat mi$ nie bie ©ttelfeit berfucfyt, 
 ©ie jemanb anbern ju erjafylen. (5ud) 
 2lllein erjafjP tcfy fie. 2)er frommen Sinfalt 
 2tHem erjafjr id) fie. SBeil bie aHein 
 33erftef)t, fta3 fief) ber gottergebne Wenfcfy 
 
 3035 giir 3:l)aten abgetoinnen fann. 
 
 ^lofterbruber. 
 
 S$r feib 
 ©eriityrt, unb @uer Sluge ftefyt fcoH SBaffer? 
 
 %f)t traft midj mit bem $mbe ju ®arun. 
 2$r toilet toofyl aber nicfyt, bafc toenig Sage 
 gufcor in ©atfy bie Gfjriften atte 3 u ken 
 
 3040 3Jiit 2Beib unb $inb ermorbet fatten, ftnfct 
 2BoI)l nttfjt, baj$ unter biefen meine grau 
 9Jtit fieben fyoffnungSfcoflen ©oEmen ft$ 
 23efunben, bie in meine§ 33ruber3 §aufe, 
 Qu bem id) fie gef(itd£)tet, in^gefamt 
 
 3045 33erbrennen muff en. 
 
 Sfofterfcruber, 
 
 SCftgerecfyter ! 
 
 9?atf)atu 
 
 ^x famt, fyati' id? brei Sag' unb m$V in 2tfc^> > 
 
 Unb ©taub bor ©ott gelegen unb getoeint. — 
 ©etoeint? Seiner mit ©ott aucfy tooljl geredfjtet, 
 ©ejttrnt, getobt, micfy unb bie SBelt t)ertoiinfc^t, 
 3050 3)er ©fyrtftenfyeit ben unberfofynlicfyften 
 §aft jugefefytooren — 
 
<*. 2luf3ug. 7. 2tnftrt it. 169 
 
 £(ofterfcrubet\ 
 
 2tc§ ! 3d; gtaub'S @ud) too^I I 
 Wafljatt. 
 
 ©od) nun fam bte 3Sernunft allmafylicf) toieber, 
 ©te fyrad) nut fanfter ©timm': „Unb bod? ift ©ott! 
 2)od) tear audj ©otte§ 5tatfdjlu£ ba3 ! SBofylcm ! 
 
 3055 Somm ! tibe, fca3 bu langft begriffen fyaft, 
 3Ba3 fidfyerlidfj ju itben fcfytoerer nic^t 
 2113 ju begreifen ift, toenn bu nur ftullft. 
 ©te$ auf!" — 3d& ftanb ! unb rief ju ©ott: 3$ tottt! 
 . 2BtHft bu nur, baft id) h>iH ! — gnbem ftiegt ^x 
 
 3060 33om ^3ferb' unb iiberreicfytet mir ba§ $inb, 
 3n gucrn SWantel eingefmttt. — 2Ba§ 3ftr 
 9Jlir bamate fagtet, toa3 id) Sud), f)ab' id) 
 SBcrgeffen. ©0 fctel toeift id) nur: icf) naf)m 
 £)a£ $inb, trug'S auf mein Sager, luftt' e§, toarf 
 
 3065 9Jti$ auf bie $nie unb fdjlud^te : ©ott ! auf fiebcn 
 3)od) nun fdEjon eines toieber! 
 
 ^lofterfcruber. 
 
 9?atf>an! 9iatfyan! 
 Sfyr feib ein Shrift ! — Sei ©ott, gfyr fetb ein Shrift ! 
 (Sin beffrer ©Ijrift toar me! 
 
 sRatfjan. 
 
 3Sof)l un§! ©enn toa§ 
 9Jtid) @ud) jum Gfyriften macfyt, ba3 mad)t Gucfy mir 
 
 3070 gum gubcn ! — 2lber lafet un§ (anger nid)t 
 Sinanber nur erftetd)en. §ter braucfyt'3 £I)at! 
 Unb ob mi$ fiebenfadje Siebe fcfyon 
 33alb an bteS einj'ge frembe SRdbd^en banb, 
 Db ber ©ebanfe mtcfj fcfion totet, baft 
 
 3075 3$ meine fieben ©ofyn in iljr auf3 neue 
 
170 Ha tli a it *>er IDeife. 
 
 SSerlieren foil : — toenn fie bon meinen §anben 
 S)ie SSorftd^t toieber forbert, — icfy gefyorcfye! 
 
 Mofterfirubcr, 
 
 9Jun i)oUenb§ ! — ©ben ba3 bebacfyt' icfy midE} 
 ©o triel, 6ud) anjuraten ! Unb fo tyat'8 
 3080 @u$ @uer gutcr ©eift fcfyon angeraten! 
 
 Hatijatt. 
 
 9?ur mu£ ber erfte befte mir fie nicfyt 
 
 ©ntreiften Pollen! 
 
 tfofterfcrttber, 
 SRein, getoift nicfyt! 
 
 2Ber 
 2luf fie mcfyt groffre SKecfyte fyat ate icfy, 
 SfJtufe friifyere jum minften fyaben — 
 
 ®lofter&rubet\ 
 
 ftatyait. 
 
 3085 SDie ifym 5iatur unb SBIut erteilen. 
 JHafterbntber* 
 
 greilicf) ! 
 
 ©0 
 
 3Jletn > i$ e3 au$ ! 
 
 SDrum nennt mir nur gefd&toinb 
 ®en 9Jlann, ber if)r ate SBruber ober Dfym, 
 Site Setter ober fonft ate ©i!p:p bertoanbt : 
 2$m toitl tcf) fie nid^t fcorentljalten — fie, 
 3090 3Die jebe^ £>aufe3, jebe3 @lauben£ $terbe 
 gu fein erfdjaffen unb erjogen toarb. — 
 3$ ^off*, 3$r tt)i|t Don biefem ©uern §errn 
 Unb bem ©efcfylecfyte beffen mefyr ate t$. 
 
^ 2Juf3ug. 7. tfuftritt. 171 
 
 SHofterfcruber. 
 
 ®a3, guter 9?atfyan, too^I nun fdjfyerltdj ! — S)enn 
 3095 3^ r ^ a ^ i a f^ 011 ge^ort, ba$ id) nur gar 
 3u furje $eit &ei ^ m getx>cfen. 
 Wafyaxu 
 
 Sfyr benn nicfjt toenigftenS, t»a§ fur ©efcf>led)t3 
 SDie Gutter tear ? — 23ar fie nidbt eine ©tauffin ? 
 
 SUofterfcruber* 
 
 3Bo§I mdglid) ! — 3 a, micfy biinlt. 
 
 JRatljatu 
 
 §te£ nicf)t ifyr 93ruber 
 3100 $onrab toon ©tauffen? — unb toar Sempelfyerr? 
 
 fifofterfcruber. 
 
 2Benn micb r 3 nid)t triegt. £)o$ Ijalt ! ®a fattt mir em, 
 ©af$ i$ bom fePgen §errn ein Siicfyelcfyen 
 Sftocfy I)ab\ 3$ jog's ifym au3 bem 33ufen, ate 
 2Bir tfm bei 2t^falon fcerfcfyarrten. 
 
 SRatljatt. 
 
 9tun? 
 SUofterfcruber. 
 
 3105 @3 finb ©ebete brin. SBir nennen'3 ein 
 
 33ret>ier. — SDaS, ba$t' idE), lann ein Gbriftenmenfd) 
 $a toofyl no$ braucfyen. — 3$ nun fretlid^ mdE)t — 
 3$ faun nid^t Icfcn — 
 
 %$ut m$t3 ! — 9?ur jur ©ad)e. 
 SHofterfcruber, 
 $>n biefem 93iid?eld^en ftefm t>orn unb fyinten, 
 31 10 2Sie id£) mir fagen laffcn, mit be3 §erm 
 
172 Hattjan ber IDeife, 
 
 ©etbeigner §anb, bie Slngefyorigen 
 33on.tf)m unb ifyr gefd^rieben* 
 
 D ertx>iinfc^t ! 
 ©eE)t! lauft! f)olt mir ba3 Siid&eW&en. ©efd&toinb ! 
 3$ bin berett, mit ©olb e3 aufjutoiegen, 
 3115 Unb taufenb S)an! baju! gilt! lauft ! 
 
 jftoftevftruber. 
 
 9iecJ)t gem! 
 
 (S3 ift arabifd^ aber, \va$ ber §err 
 jQtnetngefcfjrte&en. (»&.) 
 
 9?aif)cuu 
 ©tnerlei ! vtxxx fyer ! — 
 ©ott! toenn id) bocfy ba3 9)?abd)en no$ befyalten 
 Unb einen fold;en ©ibarn mir bamit 
 
 3120 ©rfaufen lonnte! — Sdjtoerltcf) toobl! — Shut, fall' 
 ©3 au8, tote's Vt>iU ! — 2Ber mag e3 aber benn 
 ©etoefen fein, ber bei bem ^)3atriard)en 
 ©0 eitoaS angebradjt? ©a3 muft id) bod^ 
 3u fragen ni$t fcergeffen. — 2Benn e3 gar 
 
 3125 23on S)aj|a fame? 
 
 2ttf?ter 2Iuftrttt. 
 
 2)aja imb -ftatljan, 
 
 (ettig unb berlegen). 
 ©cnlt bo$, 9Zatfyan! 
 
 9latf)an. 
 
 9?un? 
 
f. 2tuf3ug. 8. 2Iuftrtti 173 
 
 25a§ arme $xnb erfd^ral tooljl recf)t barii&er"! 
 £)a fd&icft . . . 
 
 £>er spatriard^? 
 
 ©e§ ©ultan§ ©d&toefter, 
 sprinjefftn ©tttafy . . . 
 
 ^atljatt- 
 
 SRid&t ber $atriard£>? 
 
 9tan, ©ittafy! — §ort Sfyr nic^t ? — ^rinjef fin ©ittafy 
 3130 ©dE)icft tyer unb lafct fie ju ft$ fyolen. 
 
 Stofljatt, 
 
 22en? 
 £a£t SKecfya fyolen ? — ©ittal) lafet fie Ijolen. — 
 9?un, toenn fie ©ittafy fyolen Ia£t, unb nid^t 
 3)er $atriar$ . . . 
 
 £aja. 
 
 2Bie fommt %i)x benn auf ben? 
 
 ©0 fyaft bu fiirjlicfy nid£)t3 toon ii)m gefyort? 
 3135 ©etoijs md&t? 2Iuq) ifym nictyts geftedft? 
 
 3$? i^m? 
 Statyui. 
 
 2Bo finb bie Soten? 
 
 SBorn. 
 
174 Hainan ber IDeife. 
 
 %d) h)tH fie bod^ 
 2tu§ aSorfic^t felber f^red^en. Somm ! — 2Benn nur 
 33r)m ^airiard^en nid?t3 balmier fiecft. (sia.) 
 
 Unb itf) — \§ furd^te ganj toa3 anbre£ nocfy. 
 
 3140 2Sa3 gilt's? bie einjige fcermeinte Stockier 
 ©0 eineg reidjen ^uben to&r' a ud£) tDo^>I 
 giir einen -JJhif elmcmn ni$t flbel ? — §ui, 
 2)er Sempelfyerr ift brum. 3ft brum, toenn icfy 
 £)en jtoeiten ©djritt nid^t aud^ nocfy toage, nic^t 
 
 3145 2luc$ iE>r no$ felbft entbecfe, toer fie ift ! — 
 ©etroft ! 2a£ m\6) ben erften 2tugenbltd£, 
 ©en icf) aUein fie Ejabe, baju braucfyen ! 
 Unb ber totrb fein — tuefteicfyt nun tten f toenn 
 3$ fie Begletie. ©0 ein erfter 2Binf 
 
 3150 5?ann unterftegenS toenigftenS ntd^t fcfyaben. 
 
 2>a, \a ! 9iur ju ! $e£t ober nie ! 9?ur ju ! (3$mna$.) 
 
Jixnffer 3lufpxg* 
 
 (Erfter Jtuftrttt. 
 
 Scene: ba& gimmer in Sct(abtn§ ^ktlafte, in tueldjel bie Sentel mil ©etb 
 getragen raorben, bie nod) sn fefjen. 
 
 © a 1 a b t n unb haib barauf fcerfcfjiebene s Dl a m e ( u cf e tt. 
 
 <3a(abttt (ttn ^ereintreten). 
 
 ©a ftefyt ba§ ©elb nun nod) ! Unb ntemanb toetfj 
 S)en 3)erfarifdj aufjuftnben, ber bermuthcf) 
 2ln3 ©cfyadjbrett xrgenbit)o geraten ift, 
 3155 3)a3 iljn toofyl feiner felbft bergeffen macfyt; — 
 
 SBarunt mdjt meiner? — 9?un, ©ebulb! 23a3 giebt'8? 
 
 (Sin 9Jlame(ucf, 
 ©rtDiirtfd^te ^acfyridjt, ©ultan ! greube, ©ultan! 
 ®ie $arafr>ane Don $al)ira fommt, 
 5ft gliicflid) ba ! mit ftebenjaljrigem 
 3160 Jrtbut be§ reicfyen 9tU3. 
 
 @alabht» 
 
 SBrat), ^brafytm ! 
 S)u btft mtr toa^rltd^ em totHfommner 23ote ! — 
 §a ! enblitf) einmal ! enblid?! — §abe %)ani 
 35er guten 3^ un S- 
 
 £er 9ftame(utf (roartenb). 
 
 (9fam? nur I)er batnit!) 
 
 175 
 
176 Hainan ber IPeife. 
 
 @alabitt« 
 
 28a§ toart'ft bu? — ©efy nur toieber. 
 
 £>er SWamehtct 
 
 $)em SBitffommnen 
 
 3165 ©onft ni$t£? 
 
 ©alabin* 
 
 2Ba§ benn nodf) fonft? 
 
 $er SSWantelnct 
 
 ©em guten 23oten 
 $ein 53otenbrot? — ©0 toar' icfy ja ber erfte, 
 SDen ©alabin mit 2Borten abjulofynen 
 SDod; enblicf) lernte? — Stucty ein 9ht$m! — ber erfte, 
 SUlit bem er fnicferie. 
 
 ©alabuu 
 
 ©0 nimm bir nur 
 3170 Sort einen Seutel. 
 
 <£>er SRameluif. 
 
 9tan, mm ntdfjt! 2)u lannft 
 3JIir fie nun alle fcfyenfen footlen. 
 
 ©alabin* 
 
 3Tro|! — 
 ■flomm f)er! ®a £>aft bu gtoei. — ^m (grnft? er gefyt? 
 S£f)ut mir'3 an @belmut jutoor? — ©enn ficfyer 
 9Jiu{$ iljm e£ faurer toerben, au^ufcfylagen, 
 3175 2113 tnir ju geben. — ^braljim! — 2Ba3 lommt 
 SDtir benn and? ein, fo furj bor meinem 2lbtrttt 
 2luf einmal ganj ein anbrer f ein ju Pollen ? — 
 2BiH ©alabin al8 ©alabin nicfyt flerben? — 
 ©0 mufct' er aucfy alS ©alabin nicfyt leben. 
 
 ©in ^iiieitcr 9ttamefatf* 
 3180 9?un, ©ultan ! . . • 
 
5, 2Iuf3ug. I 2luftrttt. 177 
 
 6afobht. 
 2Senn bu mir ju melben lommft . . . 
 groetter Wlamttud. 
 2)a£ au$ 2tgt)pten ber transport nun ba! 
 
 Safabitt, 
 
 gcf) toetft f$on. 
 
 3«iettcr 9Jiautefott 
 $am id) bod^ $u tyat! 
 
 Salabht. 
 
 SBarum 
 
 gu ft at? — ®a ntmm fiir beinen guten 23iHen 
 SDer SBeutel einen ober jtoei. 
 
 3tneiter SRamefacf. 
 
 SKad^t brei! 
 ©afabttt, 
 
 3185 ^ a / ^ enn ^u *ec!men lannft ! — ©0 ntmm fie nur. 
 
 3ttJCtter WtamtlvLd. 
 
 @§ totrb Vdo^I nocfy ein britter fommen, — toenn 
 ©r anber£ lommen lann. 
 
 ©alabtm 
 
 SSie ba3? 
 
 3tt»citer SPiamefaif. 
 
 Se mi, 
 @r fyat aucfy tootjl ben §al§ gebrodjen! 35enn 
 ©obalb toir brei ber 2tnfunft be§ £ran3:port3 
 3190 SSerfid^crt ftaren, fyrengte jeber frifdj 
 2)at>on. 3)er borberfte, ber ftiirjt; unb fo 
 
178 ttatkan be r W eife. 
 
 $omm' id) nun fc>or unb bleib' and) Dor Ms in 
 ©ie ©tabt, too aber gbrafyim, ber Sedfer, 
 5Die ©affen beffer fennt. 
 
 @alafeut, 
 
 D, ber ©eftiirjte! 
 3195 greunb, ber ©eftiirjte ! — 9tett ifym bod? entgegen, 
 
 gttieiter SRamelud^ 
 
 £)a§ toerb' id) ja toofyl iljun ! — Unb totnn er lebt, 
 ©0 ift bte £alfte biefer Seutel fern. 
 
 (®e$t ab.) 
 
 SalaHtt, 
 
 ©iefy, toeldb em guter, ebler $erl au$ ba3 ! — 
 2Ber fann fid? folder 9JlameIuden riifymen? 
 3200 Unb toar' mir benn ju benfen nid^t erlaubt, 
 ©aft fie mein Seifyiel bilben (jelfen? — $ort 
 5Diit bem ©ebanfen, fie ju guter 2e£t 
 9iod^ an ein anbre3 ju getoofynen ! . . . 
 
 @tn- brttter SMamefatf* 
 
 ©ultan, . . , 
 Satabiiu 
 
 Sift bu% ber ftfirjte? 
 
 fritter 9Jlamefucf. 
 
 ■Rein. 3$ melbe nur, — 
 3205 ©aft @mtr 9Jlanfor, ber bie $aratoane 
 ©efufyrt, t>om $ferbe fteigt . . . 
 
 Saiabtn. 
 
 Srtng tfyn! gefd&toinb! 
 ©a ift er ja! — 
 
5. 2Iuf3ug. 2. itnftrtti 179 
 
 (^tpeiter 2luftrttt 
 (S m 1 1 %R a ii j o r unb @ -a 1 a b i it. 
 
 Salafoitt, 
 
 SBillfommen, ©mir ! Sfttm, 
 2Bie iff 3 gegangen? — 9Jlanfor, SJlanfor, Ijafi 
 Une lange toarien Iaffert ! 
 
 liefer 33rief 
 3210 Seridjtet, fta§ bein SIbuIfafjem erft 
 
 gur Unrub' in 2bebai$ bampfen mfiffen, 
 66' tow e5 ftagen burften, abjugefyen. 
 ® en 3ug barauf i)ah } icb befcbleuniget 
 So toiel, toie moglicb toar. 
 
 8alabtn. 
 
 Scf) glaube bir ! — 
 3215 Unb nimm nur, guter 3Jianfor, nimm fogleicfy . . . 
 3)u tfmft es aber bocb audf) gem?. . . nimm frifd^e 
 Sebecfung nur fogleicb. 3)u muftt fogletd; 
 9?od£) toetter, muftt ber ©elber grofeem STeil 
 2tuf Sibcmon jum SSater bringen* 
 
 Wlan\ov. 
 
 ©ern! 
 3220 ©efyr gern ! 
 
 Salabtn. 
 
 Unb nimm bir bie Sebecfung \a 
 3lux nicf)t ju fdtoacfy. G3 ift urn Ctbanon 
 9l\d)t aHes mebr gu ficber. §aft bu nitfjt 
 ©efyort? 3)ie lempelberren finb toieber rege. 
 ©ei too^I auf beiner §ut ! — Komm nur ! 23d Ijctli 
 3225 £er 3ug ? ^d£) ftitf ibn febn unb atleg fcIBft 
 Setreiben. — gljr! i$ bin fobann bei ©ittaf). 
 
T, 
 
 180 Hatfjan ber IDetfe. 
 
 Drttter ZCuftritt. 
 
 Scene: bte $almen Dor 9latfyan§ £>aufe, mo ber Xempelfyerr auf unb 
 
 nicber get)t. 
 
 $n§ £>au§ nun toitt \<fy einmal ntd;t. — 6r toirb 
 ©i$ enblidj bocfy toofyl fefyen laff en ! — 9Jtan 
 Semerfte mid) ja fonft fo balb, fo gem ! — 
 
 3230 SDBiH'8 nod) erleben, ba£ er ftdE) ? 3 fcerbtttet, 
 SSor feinem §aufe mi$ fo fletf^ig finben 
 3u laffen. — §m ! — id) bin bod) aber au<f) 
 ©efyr argerltd;. — 2Ba§ E)at micfy benn nun fo 
 ©rbittert gegen i£>n ? — @r fagte ja : 
 
 3235 3lo<fy fd)liig' er mir nidE)t3 ab. Unb ©alabin 
 §at'S iiber ftd) genommen, ifyn ju fttmmen. — 
 SBie? follte toirllitf; toofyl in mir ber Shrift 
 9^0$ tief er niften aU in tfym ber ^ube ? — 
 2Ber lennt ft$ recfyt? 28ie fount id) ifym benn fonft 
 
 3240 3)en fleinen S^aub nicf)t gonnen Gotten, ben 
 @r fid)'3 ju folder Slngelegenljeit 
 ©emacfyt, ben 6f)riften abjujagen? — greilid), 
 $ein fleiner 3?aub, ein fold) ©efd^opf ! — ©efd&ityf? 
 Unb toeffen ? — bod) be§ ©flatten nU$t, ber auf 
 
 3245 3)e3 SebenS oben ©tranb ben Slod geflo^L 
 Unb ficfy bafcon gemad£)t? 35e3 $itnftfer3 bocf) 
 9So^I mefyr, ber in bem Ijingetoorfnen SBIode 
 ©ie gottlicfye ©eftalt fidfy bacfyte, bie 
 (Sr bargeftellt? — 2Id) ! $itfya$ toaster SSater 
 
 3250 SBIeibt, tro£ bem 6f)riften, ber fie jeugtc, — bleibt 
 $n ©toigfeit ber 3 u ^ e » — SBenn id) mir 
 ©ie lebtglicfy afe Gfyriftenbirne benfe, 
 ©ie fonber alleS ba3 mir benfe, toa§ 
 SCtXein iljr fo ein gubc geben fonnte : — 
 
5. 2Iuf3ug. 3. 2luftrttt. 181 
 
 3255 ©pricf), §erj, — toa§ toar' an ifyr, ba3 bir gefiel? 
 3?t$t3! SSemg! ©eibft tf>r 2ad>eln, it>dr r e3 nid&tS 
 21(3 fanfte, fcfyone gutfung ^ rer SRuJJeln, 
 SSar', toa£ fie Iad^eln in a$t, be3 9tet$e§ untoert, 
 $n ben e3 fid) auf ifyrem 2Run.be fletbet: — 
 
 3260 9?ein, felbft t£>r Sdcfjeln rttd^t ! 3$ f?ab' e$ ja 
 SBofyl fd£)5ner nodi) an Wfttiivty, an £anb, 
 2(n ipofynerei, an ©djmeidfyler unb an Sutler 
 23erfcbtoenben feljn! — §af3 ba midE) audf) bejaubert? 
 §at'§ ba tnir audf) ben 3Bunfc§ entlodft, mein Seben 
 
 3265 3 n feinem ©onnenfcfyeine ju fcerflattern? — 
 
 3$ toiifcte nicfyt. Unb bin auf ben bod) launifcfr, 
 SDer biefen fydfyern 2Bert allein tfyr gab? 
 28ie ba£? ftarum? — SBenn idf) ben ©pott fcerbiente, 
 9Jtit bem mtdEj ©alabin entlief}! ©cfyon fcblimm 
 
 3270 @enug, baf$ ©alabin e3 glauben !onnte! 
 2Bie flein id) ifym ba foremen mu^te ! toie 
 33eradbtlicf) ! — Unb ba§ aHe§ urn ein SMbcfjen? — 
 Gurb ! Surb ! ba3 gebt fo nicfyt. Sen! ein ! 9Senn tooHenbS 
 W\x SDaja nur \va$ borgeplaubert tyatte, 
 
 3275 28a3 fd£)toerlid) ju ertoeifen ftiinbc? — ©ief), 
 5Da tritt er enblid), in ©efpradE) bertieft, 
 2tus feinem §aufe ! — §a ! mit toem ! — 9Jlit iljm? 
 SDWt meinem ^lofterbruber? — §a ! fo toeifc 
 @r ficberlicf) fd^on atle3 ! ift toobl gar 
 
 3280 ©em Spatrtard&en fcfyon fcerraten ! — §a ! 
 
 2Ba3 fyab' tdj Duerfopf nun geftiftet ! — Safe 
 (Sin einj'ger gunfen biefer 2eibenfd)aft 
 Qotfy unferS §irn§ fo fciel fcerbrennen fann ! — 
 ©efd^tmnb entfcf)lieft bid), toa3 nunmefyr ju tf)un! 
 
 3283 ^dj tottt fyier feittoart3 i^rer toarten, — ob 
 SBielleicfyt ber ^lofterbruber dm aerlafct. 
 
182 Hainan ber IDetfe. 
 
 Dierter tfuftritt. 
 
 $1 a t 1) a n unb ber $ 1 o ft e r h r u b e r. 
 
 Watljatt (im ^dt)er!ommen). 
 
 §abt normals, guter Sruber, melen ©anf! 
 
 ^lofterfcruber. 
 Unb 3$r be^gleic^en ! 
 
 Martian. 
 %$? t>on @ucf)? toof iir ? 
 ftitr tnetnen @igenfinn, (£ud£) aufjubrtngen, 
 3290 2Ba§ $$r n ^ brauc^t ? — $a, toenn ifym Surer nur 
 2Iudf) nacfygegeben fyatt', 3#r tnit ©etoalt 
 5Rt$i toolltet reiser fcin ate id). 
 
 SHofterferuber. 
 
 3)a3 33u$ 
 
 ©efjort ja obnebem nid£)t mir, geljort 
 
 ^a obnebem ber £ocfyter, ift Ja fo 
 
 3295 ©er Softer ganje§ fcaterlicfyeS (Srbe. — 
 
 ^e nun, fie fyat ja @udE). — ©ott gebe nur, 
 
 2)af$ $fyv e§ nie bereuen bitrft, fo fciel 
 
 gtir fie getfyan ju fyahttx ! 
 
 $ann idj ba£? 
 ©a3 lann icfy nie. ©eib unbeforgt! 
 
 5Hofter&ruber. 
 
 5Ru, nu! 
 
 3300 3Me $atriard£)en unb bie SCempelfyerren , ♦ . 
 
 SWatfjiro. 
 
 23ermogen mir be3 Sofen nie fo fciel 
 
 3u tfyun, baft irgenb toa3 mid) reuen fonnte, 
 
 ©efcfytoeige, ba§ ! — Unb feib 3#r benn fo ganj 
 
5. 2Iuf3ug. /*. 21 u f t r i 1 1. 183 
 
 aSerfid^ert, ba£ ein Xempelljerr e§ ift, 
 3305 £>er ©uern ^atriard^en fyettf ? 
 
 SHofter&ruber. 
 
 ©§ fann 
 
 33einaf) !ein anbrer fein. ©in £empelfyerr 
 ©prad) !urj border mit ifym, unb toa£ tc§ fyorte, 
 3)a§ Hang barnad^ 
 
 ©3 ift bod) aber nur 
 ©in eingtger jefct in SJerufalem, 
 3310 Unb biefen fenn' iti). SMefer ift mein greunb, 
 ©in junger, ebler, offner SJlann ! 
 
 IHofterferuber. 
 
 ©anj red^t, 
 
 £)er namltcfye ! — 35ocf> toa§ man ift, unb toa3 
 
 3Jlan fein mu| in ber SSelt, ba£ paftt ja tooljl 
 
 %lid)t immer. 
 
 Seiber mcf)t. — ©0 tfyue, toer'S 
 3315 3tudE) immer ift, fein (ScfylimmfteS ober 33efie3! 
 5D?it ©uerm 23udj)e, 33ruber, trotf id) alien 
 Unb gefye graben 28eg§ bamit jum <&ultan. 
 
 5Hofterbruber- 
 SSiel ©liidte! £5$ toW ®u$ kenn nur bier berlaffen. 
 
 MaU)an. 
 Unb fyabt fie md)t einmal gefefyn ! — $ommt ja 
 3320 3)o$ balb, bod£) fleiftig toteber. — 3Betm nur ^euf 
 35er $atrtar$ nodj m$t8 erfafyrt! — £)o$ toa£? 
 ©agt tfym au$ beute, ft>a§ 3#r Joottt. 
 
 $Iofterbruber, 
 
 3$ nid&t. 
 
 1 (@ef)t ab.) 
 
184 Hat^an ber tPetfe. 
 
 Nathan. 
 aSerge^t un3 \a ntd^t, Sruber ! — ©ott ! 
 S)afe icfy nid&t gleid) Ijier unter fretem §tmmel 
 
 3325 2luf meine $mee ftnfen fann ! 2Bte fid) 
 2)er $noten, ber fo oft mir bange macfyte, 
 5ftun toon ftdfj felBer lofet ! — ©ott ! tote letcfyt 
 3Kir totrb, baft id) nun better auf ber 2BeIt 
 %litf)t% ju berbergen Ijabe ! bafc id) fcor 
 
 3330 ©en 3Renfd)en nun fo frei fann toanbeln al3 
 9Sor bir, ber bu aftein ben 9Jienfd)en nid^t 
 Wad) feinen %fyatm braucfyft §u rid)ten, bie 
 ©0 felten feine £I)aten finb, ©ott! — 
 
 ^iinfter 2tuftritt. 
 
 Watfyan unb ber £empell)err, ber Don ber @eite auf iljn 
 gulommt. 
 
 Sem^eUjerr* 
 
 §e! toartet, Sftattyan, nefymt mid) mit! 
 
 Nathan. 
 
 2Ber ruft? — 
 3335 ©eib $l)r e8, fitter? 9So getoefen, baft 
 
 $l)r bei bem ©ultan (5ucf> ntd)t treffen laffen? 
 
 2Sir finb einanber fefylgegangen. SWeljmt^ 
 %l\tf)i iibei ! 
 
 $$ ntd&t, aber ©alabin . ♦ ♦ 
 £em£ett)err, 
 $I)r toart nur ^btn fort , . • 
 
5, 2Iuf3ug, 5. 2fuftrttt. 185 
 
 Unb fyracfyt tfm bod)? 
 3340 3lun, fo tffg gut. 
 
 Sr tottt im§ aber beibe 
 3ujammen fprecfyert. 
 
 35e(to beffer. $ommt 
 9lur mit SWein ©artg ftanb ofynebin ju ifnn.— 
 
 Sem^elfjerr, 
 
 $dE) barf ja bodE) toobt fragen, -Katfyan, tx>er 
 @ud) ba fcerlteft? 
 
 sRat^atu 
 
 $#r fennt tljrt bocfy toofyl nicfyt? 
 
 XempeUjerr, 
 
 3345 2Bar'3 nicfyt bie gute ©out, ber Satenbruber, 
 2)e3 fid) ber ^atriartf) fo gem jum Stober 
 Sebtent? 
 
 ^ann fein! 33eim ^3atriardE)en ift 
 @r allerbingS. 
 
 SetnpeUjerr, 
 
 £)er $fiff ift gar nid^t iibel, 
 2)ie @mfalt bor ber ©cfyurferei fcorau3 
 3350 3" fc^ideen. 
 
 Matyaxx. 
 
 3a, bie bumme, — md)t bie fromme* 
 Sempenjerr, 
 
 2In fromme gtaubt fein ^atrtard). 
 
186 Hat^an ber rt)etfe, 
 
 SKafyati. 
 
 $ur ben 
 
 9fam ftefy' \§. 3)er tt>trb feincm $atrtar$en 
 SRid^tS Ungebufyrli$e§ bottjiefyen fyelfen. 
 
 Xempctyerr* 
 
 ©o fteUt er toenigften£ ftcfy an. — ®o$ tyat 
 3355 ®* @u$ toon mir benn ni$t$ gefagt? 
 
 9tatf)an. 
 
 Son @u$? 
 
 3Son @u$ nun namentlicfy toofyl m$ts. — @r toeife 
 ^a tooljl aucfy fcfytoerlicfy ©uern 9lamzn? 
 
 %tmptli}tvv. 
 
 ©$toerlic§. 
 *Battjatt, 
 
 SBon einem ^empelfyerren freilicfy fyat 
 @r mir gefagt . . . 
 
 Unb toa8? 
 
 SKatljan. 
 
 ffiSomit er @ud? 
 3360 ©odE) em* fur aKemal ni$t meinen lann ! 
 
 SentyeUjerr, 
 
 2Ber toeift? Saftt bo$ nur fyoren. 
 
 2) aft midj einer 
 Set feinem ^atrtarcfyen angeflagt . . . 
 
 SetttyeHjerr, 
 
 @u$ angeflagt? — Sag ift, mit f etner ©unft — 
 ©rlogen. — §ort tntdf), 9tatfyan ! — %<$ bin nicfyt 
 3365 2)er 9Jtenfcfy, ber irgenb etft>a§ abjuleugnen 
 
5. 2Juf3ug. 5. 2Iuftritt. 187 
 
 ^mftanbe toare. 28a§ id) tfyat, ba3 if) at id) . 
 £)od; bin id) and) tttd&t ber, ber alleS, toa3 
 @r tl)at, ate tool)IgetI)an bertetb'gen mod)te. 
 23a3 foHt' icfy eine3 gel)te mid) fdjamen? $ah y 
 
 3370 3$ n i$* ^ en feftcn 93orfa£, if)n ju beff ern ? 
 Unb toet£ id) eti^a ntdjt, lute toett mtt bem 
 63 9JienfdBen bringen fonnen? — §ort midb, Sftatfyan! — 
 $d) bin be£ SatenbruberS £empeH)err, 
 2)er (Sud) Derflagt foil f)aben, aUerbinge. — 
 
 3375 3^ r toiftf i a / toa$ mxd^ tourmifd) mad)te ! toa£ 
 9ftein Slut in alien 2lbern fiebcn macfyte ! 
 3d) ©aud) ! — id) lam, fo ganj mit Seib' unb Seel' 
 6ud) in bie 2lrme mid) ju toerfen. 3Bie 
 $I)r mid) em^fingt — tote fait — tote lau — benn lau 
 
 3380 3ft fd^limmer nod) ate fait ; toie abgemeffen 
 3Jtir au^ubeugen ^x befliften toart; 
 SJlit toeldjen au§ ber Suft gegriffnen $ragen 
 31)r SInttoort mir ju geben fcbeinen tooUtet: 
 35a£ barf id) faum mir jettf nod) benfen, toenn 
 
 3385 3$ foil gelaffen bleiben. — §ort micb, 9?atl)ani — 
 3n biefer ©Sprung fdjlid) mir 25aja nacfy 
 Unb toarf mir tE>r ©efyeimnte an ben $oj>f, 
 £)a§ mir ben 3luffd)Iu§ ©uer3 rdtfell)aften 
 33etragen§ %a entfyalten fd£)ien. 
 
 SBie ba§? 
 Sempettjerr, 
 
 3390 §ort micf) nur au$l — 3$ bilbete mir etn, 
 3I)r tooHtet, toa§ $l)r einmal nun ben S^riften 
 ©0 abgejagt, an einen 61)riften toieber 
 •Ktcfyt gem t>erlieren. Unb fo fiel mir ein, 
 
188 Xiat^an bet IDeife* 
 
 @ud) furj unb gut ba3 3Jleffer an bie g£]jl£_ 
 
 3395 3« f e £ en - 
 
 Sttatyatu 
 
 ^ur j unb gut ? unb gut ? — 2So ftecft 
 3)a§ ©ute? 
 
 Setn^ettjerr* 
 
 §ort midf), SRatfyan ! — SlUerbingS, 
 3$ tfyat nicfyt recf>t ! — 3#r fcib toofyl gar nid;t fcfyulbig.- 
 3Me SRarrin Saja toeijs nictyt, t»aS fie fpricfyt, — 
 3ft @u$ gefyafftg, — fud;t @ud) nur bamit 
 3400 $n einen bofen §anbel ju bertoicfeln ; — 
 
 $ann fein ! lann fein ! — 3$ 6w e * n junger Saffe, 
 2)er immer nur an betben ©nben fd;toarmt, 
 93a(b btel ju fcnel, ba(b fctel ju toenig t^ut ; — 
 2lud^ ba£ lann fein ! SSerget^t mir, 9iatljan. 
 
 ^otljatt. 
 
 3Benn 
 3405 Sfyr fa m ^ frexlid^ faffet — 
 
 Xem^eHjerr. 
 
 ^urj, \§ ging 
 3um ^atriarcfyen ! — Ijab' @ud) after ntcfyt 
 ©enannt, 2)a3 ift erlogen, toie gefagt! 
 3$ Ijab' tfym blo£ ben gall ganj aUgemein 
 Grjafylt, urn feine SDleinung ju fcernefymen. — 
 
 3410 2tu$ ba3 fyatt' unteibleiben lonncn ; ja bod^ ! — 
 3)emt fannt' id) mdjjt ben *Patriar<f)en fd^on 
 211$ einen ©dwrfen? $onnt' i$ Su$ nidfyt felber 
 5ftur gleid) jur 3^ebe ftetten ? — 9JUtf$t' i$ ber 
 ©efafyr, fo einen SSater jit fcerlieren, 
 
 3415 $)a§ arme 9JJabcfyen opfern? — 9iun, toaS ttyut'8? 
 3Me Sd^urferei be3 $atrtar$en, bie 
 
5. 2luf3ug. 5. 2Iuftritt. 189 
 
 ©o aijnltcf) unmet fid? erbalt, bat micfy 
 
 2)e3 nacfyften 2Cegc^ toteber ju mir felbft 
 
 ©ebracfyt. — 3)enn Ijort mi$, SKatban, Ijort mid) au§ ! — 
 
 3420 ®efe§t, er \vu$t' and) Guern Harnett, toa$ 
 
 ■Kim meljr, toaS mefyr ? — Sr lann Sud) ja bag -IRabdjen 
 
 5JJur neljmen, tomn fie memanbS ift ate ®uer. 
 
 @r lann fie bodf) au£ ©uerm Jgaufe nur 
 
 3Jn3 Softer fc^Ieppen. — 2lIfo — gebt fie mir! 
 
 3425 ©ebt fie nur mir unb laftt ibn lommen. §a! 
 ®r fo!f§ toobl bleiben laffen, mir mein 2Seib 
 $u nefymen. — ©ebt fie mir, gefd^runb! — ©ie fei 
 3lun Sure Softer, ober fei e3 m$t! 
 ©et 6§riftin ober 3>ubtn ober feines ! 
 
 3430 ©[ei$fc>iel! gleicbttiel! 3$ toerb' (Sucf) toeber jefct 
 9fo(f) jjemafe fonft in meinem ganjen Seben 
 2>arum befragen. ©et, tote'S fei! 
 
 $Utt)an. 
 
 ^fyr ftabnt 
 
 3Bof)l gar, bafc mir bie SBafyrljeit ju fcerbergen 
 
 ©efyr notig? 
 
 £em$jelf)en\ 
 
 ©et, toie'3 fei! 
 
 SRatf) an. 
 
 3$ fyab' e3 ja 
 
 3435 Gu$ — ober toem es fonft ju toiffen jiemt — 
 
 3lod) nidjt geleugnet, bap fie eine 6f)riftin 
 
 Unb ni$t3 ate merne v $f[egetocbter ift. — 
 
 SB arum idf>'3 aber ibr nocfy ntd£>t entbecft? — 
 
 Saruber braucfy' xd) nur bei if>r midj ju 
 
 3440 Cmtfcbulbigen. 
 
 £em£eil)err. 
 
 £a3 foHt $br aucb bei tfyr 
 
 v JttdE)t braucfyen. — ©onnt'3 it>r bod^, baft fie SudE) me 
 
190 Xtat^an ber IDetfe- 
 
 Wit anbern Slugen barf betracfyten ! ©part 
 3^r bie (gntbecfimg bocb ! — 3?oc^ $abt $f>r ja, 
 Sfyr ganj allein, mit tE>r ju flatten, ©ebt 
 3445 ©ie mir! 3$ 6itf ©utf), SRattyatt, gebt fie mir! 
 3$ bin's atlein, ber fie jum jtoeitenmale 
 @u$ retten lann — unb toilL 
 
 $a — lonnte ! fonnte! 
 9tun auc| ntd)i mefyr. @3 ift bamit ju ft at. 
 
 2km$>elljerr, 
 
 SBie fo? in foat? 
 
 ^atjjatt, 
 
 2)anl fei bem ^atriardjen . . ♦ 
 XetttpeHjerr* 
 
 3450 ©em $atrtard)en? 2)anf? ifym ©an!? toofur? 
 
 ©an! batte ber Bet un3 fcerbienen toollen? 
 
 SBofur? tooffir? 
 
 9?atf)tm. 
 
 2)aft toxr nun ftriffen, toem 
 ©ie anfcertoanbt, nun totffen, toeffen §anben 
 ©ie fitfjer auggeliefert toerben lann, 
 
 3455 3)a§ ban!' ifym — toer fiir mefyr tfym banlen toirb! 
 
 2lu§ btefen mii$t $fyr fie nun aud^y erfyalten 
 Unb ni$t au3 meinen. 
 
 Xem^eUjerr. 
 
 3lrme 9ie$a! 2Ba3 
 3)ir attcS fcuftofet, armc 3ted)a ! 2Ba£ 
 ©in ©liicf fiir anbre JBaifen ttmre, totrb 
 
5, 2t u f 3 u g. 5. 2tuftrttt. 191 
 
 3460 2)ein Unglikf ! ~ 9iatljan ! — Unb too finb jit, biefe 
 Sertoanbte? 
 
 2Bo fie ftnb? 
 SempeUjerr. 
 
 Unb toer fie finb? 
 
 93'efonberS E)at ein Sruber fid) gefunben, 
 93ei bem 3$r urn fie toerben muf& 
 
 £emtjeU)err* 
 
 @in Sruber? 
 2Ba3 ift er, biefer Sruber? Sin ©otbat? 
 3465 @m ©etftlid)er? — Safet fyoren, toa§> \i) mir 
 SSerf^rec^en barf. 
 
 Xat|ttt. 
 3$ glaube, ba§ er feine3 
 33on beiben — ober beibe3 ift. 3$ ^ enn ' 
 3#n nocfy nidf)t red)t. 
 
 £em£etf)err. 
 
 Unb fonft? 
 
 Sttatjatt. 
 
 Sin brafcer SOlann ! 
 
 93ei bem fid) 3te$a gar nid)t ubel toirb 
 3470 Sefinben. 
 
 £em£ell)err* 
 
 Qotf) ein (Shrift ! — %<fy toet§ ju geiten 
 2lud^ gar nidjt, toa$ id) Don Surf) benlen foil; — 
 SRetymt mir'3 nidEjt ungut, 9?atf)an. — SSirb fie mdjt 
 ©ie Sbriftin fpielen muffen unter Sf)riften? 
 Unb toirb fie, toa% fie lange g'nug geftnelt, 
 
192 Hainan ber HJetfe. 
 
 3475 9tt$t enblidb toerben? 22irb ben lautcrn SBetjen, 
 ©en 3# r 9 e f&'t, ba3 Unlraut enbltd^ nid)t 
 (grftiden ? — Unb ba§ fiimmert Su$ fo toenig? 
 ©em ungea<f)tet fonnt 2$r fagen — 2$r ? — 
 ©aft fie bet tfyrem ©ruber ftcf) nicfyt iibel 
 
 3480 93eftnben toerbe? 
 
 Watfiau. 
 ©enf id) ! fyoff td) ! — Sffienn 
 3$r ja bet ifym toa3 mangeln foUte, fyat 
 ©ie Sucfy unb micfy benn ni$i nod) immer? — 
 
 Xettttoefljerr. 
 
 Sty 
 2Ba§ totrb bei ifym it>r mangeln fonnen ! 233irb 
 ©a§ 93ruber$en tnit @ffen unb mit Kletbung, 
 
 3485 3Kit SRafd^toerf unb mit $u£ ba§ ©d)toefter$en 
 9Jtd)t reicfylicfy g'nug berforgen? Unb toaS braucfyt 
 (Sin ©dj>toefterrf)en benn mefyr? — 6i fretltcfy: aucfy 
 9?ocfy einen SUiann ! %lnn, nun, — and) ben, and) ben 
 2Birb ifyr ba§ 93riibercfyen ju fetner 3 e ^ 
 
 3490 ©d)on fd^affert, tote er immer nur ju finben ! 
 ©er c^riftlicbfte ber befte ! — ^ftatfyan, ytatyan ! 
 2Bel$ einen ©ngel fyattet %i)x gebtlbet, 
 ©en Sucfy mm anbre fo fcerfyunjen toerben! 
 
 Nathan. 
 §at feine 5Ttot ! @r toirb fidj unfrer Siebe 
 3495 9totf) tmmer toert genug befyaupien. 
 
 £em£eU)err. 
 
 ©agt 
 
 ©a§ ntdjt ! SSon meiner Siebe fagt ba% ntd^t ! 
 ©enn bie laftt nicfyt3 fid^ unterfcfylagen, ntcfytg, 
 6§ fei audfj) nod? fo flein ! aucfy leinen Xiamen ! — 
 
5. 2X u f 3 u g, 5. 2Juftrttt. 193 
 
 2)o$ fyalt ! — SCrgtDO^nt fie toofyl bereit£, h)ai mit 
 3500 ^f)r i>orget)t? 
 
 9Jtt>glicf> ; ob i$ fcfyon nicfyt toiiftte, 
 
 2Bofyer ? 
 
 £em£en)en\ 
 
 2tud^ eben fcuel; fie foil — fie mufs 
 $n beiben fallen, toa3 il)r ©dE>idEfaI brol)t, 
 Son tnir juerft erfaljren. 5Dletrt ©ebanfe, 
 ©ie ef)er ftneber nid)t ju fefm, ju fyrecfKn, 
 3505 2113 bi§ idB fie bie meine nennen biirfe, 
 gaUt fteg. %<$) eile . . . 
 
 Sleibt! too^in? 
 
 Sentyenjerr, 
 
 3u tf>r! 
 3u feljn, ob biefe 3ftabcf)enfeele. 3)?ann3 genug 
 2Bofyl ift, ben einjigen @ntf$lu£ ju faffen, 
 ©er ifyrer toiirbig toare ! 
 
 SBel^en? 
 
 Sen: 
 3510 9^ad^) ®uc£) unb ibrem Sruber toeiter ni$t 
 3u fragen — 
 
 Unb? 
 
 Xempenjerr. 
 
 Unb mir ju folgen, — foenn 
 ©ie briiber eine§ 9JiufeImanne3 grau 
 SCud^) toerben mit^ie. 
 
194 Zt at ft an ber IDetfe. 
 
 Nafyan. 
 
 Sleibt ! ^x trefft fie nid&t ; 
 ©te ift bet ©tttafy, bet be3 ©ultanS ©cfytoefter. 
 
 Xtmpttytvt. 
 
 3515 ©eit toenn? toarum? 
 
 ftailjatt. 
 Unb toollt $fyr ^ a &*i i^nen 
 3ugleid^ ben 83ruber ftnben, fommt nur mit. 
 
 SempeUjetr* 
 
 £>en Sruber? toel^en? ©itta^S ober 9te$a3? 
 
 9Zatl)att, 
 Setc^t betbe, $ommt nur mit ! %<$) bitt' @u$, lommt ! 
 
 (@r fufjrt if)ti fort.) 
 
 Sedjfter tfuftritt. 
 
 Scene : in Stttcu)§ <£>arem. 
 © 1 1 1 a I) unb Sft e rf) a in Unterfyaltung begrtffen, 
 
 StitaJ), 
 
 2Ba§ freu' id) mid^ nttf)t betner, fiifceS Sftabdfjen! — 
 3520 ©et fo beftemmt nur ni$t! fo angfi! fo f$ii$tern! — 
 ©et munter! jet gefprad^iger! fcertrauter! 
 
 SPrinjeffin, . . . 
 
 ©tttaf). 
 
 $t\ti)t bodE) ! nid&t ^rtnjefftn ! yiznn 
 Stfttd) ©ittafy, — betne greunbtn, — beine ©cfytoefter, 
 yitnn nttd) betn 9Kutterd)en ! — %d) lonnte ba£ 
 
5. 2t u f 3 n g. 6. 21 u f t r 1 1 1. 195 
 
 35 2 5 3 a Wm aud^) fein. — So jung ! fo Hug ! fo tromm ! 
 2Ba§ bu nid£)t aHe§ toei^t ! rticbt' aftes muftt 
 ©elefen fyabzn 
 
 3$ gelefen? — ©ittab, 
 35u tyotteft beiner Keineit albern ©djtoefter. 
 3$ fann laum lefen, 
 
 Stttalj. 
 
 $annft laum, Siignerin ! 
 fRetfja. 
 3530 Sin toenig metne$ SBaterS §anb ! — 3$ roeinte, 
 £>u fprad^ft Don Siidjern. 
 
 STEerbing§ ! bon Sud&ern. 
 9iun, Silver h)irb mir toafyrlicf) fd^toer ju lefen ! — 
 
 Sm @rnft? 
 
 $n ganjem Srnft. SOiein 3Sater Itebi 
 5Die faltc 93ud^ gele^rf amleit, bte fid) 
 3535 3Rtt totcn 3ei$en ™3 ©^itn nur briicft, 
 3u toenig. 
 
 Sittalj, 
 
 Si, toa§ fagft bu ! — Sat mbefc 
 
 28oI)I ni$t fe^r unrecbt! — Unb fo man$e§, toa§ 
 
 £>u toei^t . . . ? 
 
 SRedja. 
 
 28ei£ tdj aUein au§ feinem 3Jtunbe 
 
 Unb lonnie bet bem meiften bir nod) fagen, 
 
 3540 2Bie? too? toarum? er mtd>'§ geleljrt. 
 
196 Hat^an ber IDeife. 
 
 <3tttal). 
 
 ©o bangt 
 (Bid) freilicty alle§ beffer an. ©o Iernt 
 9Jtit etn3 bie ganje ©eele. 
 
 ©i$er fyat 
 2lu$ ©ittaf) n^erttg ober nid)t3 gelefen ! 
 
 % 28ie fo? — 3^ bin md^)t ftolj auf£ ©egenteil. — 
 3545 2t(Iem Vt>ie fo? ©ein ©runb ! ©pridf? breift. ®em ©runb? 
 
 ©ie ift fo fd)Iecbt unb red)t, unb unfcerfunftelt, 
 ©o ganj ftd^> felbft nur a&nlid^ . . . 
 
 ©tttal). 
 
 SRun? 
 
 2)a3 f often 
 3Me Siid^er un§ rtur felten laffen, fagt 
 3Jietn 33ater. 
 
 D, fta§ ift bein SSater fiir 
 3550 (Sin SJtann ! 
 
 md)t ftafyr? 
 
 Stttal), 
 
 SBie naf) er immer bo$ 
 
 3um 3iele trifft ! 
 
 *flerf)a, 
 
 9fid&t toa^r? — Unb biefen SSater — 
 ©tttal), 
 
 23a§ ift bxr, Siebe? . 
 
5. 2luf3ug. 6. 2tuftrttt. 197 
 
 3Me[en Setter — 
 
 ©ott! 
 ©u toeinft? 
 
 met)*- 
 
 Unb biefen SSater — 2lfy ! es mu£ 
 §erau3 ! 3Jlem §erj toill guft, toiU Suft . . . 
 
 (SSirft fid), bon Xtyranen iibertDdttigt, ju tfyrett Sfugen.) 
 
 6ttte$. 
 
 $inb, toaS 
 
 3555 ©efd&ie&t bir? 9}e$a? 
 
 SDtefen SSater foil — 
 ©oil i$ fcerlieren! 
 
 Stttal). 
 35u? berlieren? ifyn? 
 28ie ba§? — Set rufyig ! — nimmermefyr ! — ©tel) auf ! 
 
 v OfJedja, 
 
 2)u fottft bergeben§ bid) ju meiner greunbin, 
 $u meiner ©cfjtoefter nidfjt erboten I)aben! 
 
 6HM|. 
 
 3560 ^d^ Kn'8 ja ! bin'3 ! — ©tefy boi) nur auf! gd^ mu§ 
 ©ortft §tlfe rufen. 
 
 (bie fid) ermemnt unb aufftef)t). 
 
 2lf) ! berjeify ! fcergteb ! — 
 9JWn ©d^merj J?at mi$ bergeffen madden, toer 
 2)u bift. 33or ©ittafy gift fein ffiBmfeln, fein 
 SBerjtoeifelrt. Salte, ru^ige 33ernunft 
 
198 XI a tit an fcer IDeife. 
 
 3565 2Bt(l aHe£ iiber fie adein bermogen. 
 
 2Be3 ©acfye btefe bet ifyr fii^rt, ber fiegt ! 
 
 ©tttaf)* 
 9fam bann? 
 
 *Retf)a, 
 
 9tan, metne $reunbin, meine ©cfytoefter 
 
 ©tebt ba3 ntcfyt ju! ©iebt ntmmer ju, baft mir 
 
 @in anbrer SSater aufgebrungen toerbe! 
 
 ©ttia^ 
 
 3570 ©in anbrer SBater? aufgebrungen? SDir? 
 
 2Ber fann ba£? lann ba§ aucfy nur tooKen, Siebe? 
 
 2Ber? s JJteine gute bofe SDaja lann 
 
 ®a§ toollen, — toil! ba§ fonnen. — %a, bu fennft 
 
 SBofyl btefe gute bofe ®aja ntdjt? 
 
 3575 9^un, ®ott fcergeb' e3 tfyr! — belofyn' e3 $rl 
 
 ©ie fyat mir fo triel ©ute£, — fo bid 23ofe3 
 
 (Srtoiefen ! 
 
 ©ittal). 
 
 5Bofe§ bir? — ©0 mufc fie ©ute§ 
 
 £)o$ toafyrltdj toenig Ijaben. 
 
 SDo$! red^t fciel, 
 
 ©Utaf}, 
 
 2Ber ift fie? 
 
 Sine Gfyriftin, bie 
 3580 %n meiner $inbl)eit mid) gepflegt, micf) fo 
 
 ©epflegt ! — SDu glaubft nid^t ! — bie mir eine Gutter 
 ©0 toenig miffen laffen ! — ©ott bergelt' 
 
5. 2Iuf3ug. 6. Sluftrttt. 199 
 
 @3 tf>r ! — bie aber mid) and) fo geangfiet ! 
 Wlid) fo gequalt! 
 
 6tttaf>. 
 Unb iiber toaS? toarum? 
 3585 SOBte? 
 
 SCd^ ! bie arme gfrau — id) fag' bits [a — 
 3ft eine Eljrtftin, — muft au§ Siebe qualen, — 
 3ft eine bint ben ©$h)firmerinnen, bie 
 
 Sen atlgemeinen, einjig ftmbren 2Beg 
 9?a$ ©ott ju toiffen tx>af>nen ! 
 
 (Sittai). 
 
 Nun berftel)' id) I 
 
 3590 Unb fid? gebrungen fii^Ien, einen jeben, 
 
 2)er biefe§ 2Beg3 fcerfeljlt, barauf $u lenfen. — 
 $aum fonnen fie and) anber§. £)enn tft'3 toaljr, 
 £)af$ biefer SSeg aftein nut rid^tig fitfyrt : 
 SBie foUen fie gelaffen iljre greunbe 
 
 3595 2ltxf einem anbern toanbeln fefyn, — ber in§ 
 gSerberben ftiirjt, in§ etoige 33erberben? 
 (£3 muftte moglid) fein, benfelben 2Renf$en 
 3ur felben 3 e ^t ju lieben unb 511 Ijaffert. — 
 Stud) ift'3 ba§ nicfyt, toa§ enbltcfy taute $Iagen 
 
 3600 9ftid) iiber fie ju fiifyren jftnngt. Sfyr ©eufjen, 
 8fc aSarnen, if)r ©ebet, ifyr ©roljen fyatt' 
 3d) gem nocfy langer auSgefyalten, gern! 
 (£3 bracfyte mi$ bod^) immer auf ©ebanfen, 
 SDte gut unb nii^lid). Unb toem f$mei$elt ? 3 bod^ 
 
 3605 3 m ©runbe nicbt, fxd^> gar fo toert unb teuer, 
 33on toem'3 and) fei, geJ)aIten fiiljlen, baj$ 
 
200 Hainan ber rDeife. 
 
 @r ben ©ebanfen nid^t eriragen fann, 
 @r miiff einmal auf etoig un$ entbeljren! 
 
 @tttaf). 
 
 ©eljr toafyr! 
 
 2lKem — aUein — ba§ gefyt ju toeit ! 
 3610 ®em lann id) nidjt§ entgegenfe^en, ni$t 
 ©ebulb, nicfyt Uberlegung, nid>t§! 
 
 Stttal). 
 
 2Ba3? toem? 
 *Retf|a, 
 
 2Ba$ fie mir eben j|e|t entbedt Voitt fyaben. 
 
 ©tttalj* 
 
 ©ntbecft ? unb eben jefct? 
 
 %lux eben je£t! 
 2Bir naljten auf bem 2Beg' Berber un§ einem 
 
 3615 93erfaKnert 6fyriftentem:pel. ^lo^licfy ftanb 
 
 ©ie ftill, fcfyien mit fid) felbft $u fdmpfen, blidte 
 SJtit naffen 2lugen balb gen §immel, balb 
 2Iuf mid). $omm, fyracfy fie enblid), laft un£ Ijier 
 ©urcfy biefen £em!pe[ in bie SRic^te ge^n! 
 
 3620 ©ie gef)t ; tcfy folg' ifyr, unb tncin 3luge fd^toetft 
 9Jtit ©rauS bie toanfenben 3tuinen burcfy. 
 5Run ftefyt fie foneber, unb idj febe mid; 
 2ln ben berfunfnen ©tufen etne3 morfd£)en 
 2Utar3 mit ifyr. 2Bie toarb mir? aU fie ba 
 
 3625 3Rtt fyeifcen Straiten, mit gerungnen £>anben. 
 3u meinen giiften fturjte . . . 
 
 Sttta^ 
 
 ©ute§ £inb ! 
 
5. 21 u f jug. 7. 2Cuftritt. 201 
 
 Unb bet ber ©ottlicfjen, bie ba toofyl fonft 
 ©o mandE) ©ebet erfyort, fo mand)e§ SBunber 
 SBerricfytet Ijabe, mi$ befcfjtoor, — mit Slicfen 
 3630 3)c§ ftafyren 9JKtIeib3 mid) &efc£)it)or, mtc§ meiner 
 2)od) ju erbarmen ! — toenigften§ ifyr ju 
 SSergebcn, toetm fie mtr entbecfen mitffe, 
 2Ba§ ibre Rxxd)' auf midf) fur 2tnfprudj Ijabe. 
 
 (Ungliicflicfye ! — 63 a^ntc mir !) 
 
 WtQa. 
 
 3$ jet 
 3635 2tu3 cf)riftli$em ©ebliite, fei getauft, 
 
 ©et $ftatfyan§ £od)ter nidjt, er nidbt mein 33ater ! — 
 ©ott! ©ott! (Sr nicbt mein SSater ! — ©ittaf) ! ©ittaf) ! 
 ©ief) mi$ auf3 neu' ju beinen gotten . . . 
 
 Sittaf). 
 
 $e$a! 
 
 3tfd&t bo$! ftefy auf ! — 9Jlein 23ruber fommt! ftefy auf! 
 
 Stebenter 2Iuftrttt. 
 ©alabtn unb bie $0 rig en, 
 
 Salabtn. 
 3640 28a§ gtebt'3 fyier, ©tttaf) ? 
 
 ©tttaf}. 
 
 ©ie ift bon ftd& ! ©ott ! 
 
 8alabtn, 
 
 2Ber ift'3? 
 
202 Hatl]au ber rDetfe. 
 
 ©u toeiftt ja . . . 
 
 ©alabitt* 
 
 UnferS 9tatfyan§ Softer? 
 2Ba3 fef)It tf>r ? 
 
 Stttaf), 
 
 Somm bod? ju btr, $inb! — ©er (Sultan . . . 
 
 (hie fief) auf ben $nteen 511 Sa(abtn§ Qfiigen fdjle^t, ben $opf aur (Jrben 
 
 gefenft). 
 
 3^ iW ntcfyt auf ! nid^t efyer auf ! — mag eljer 
 2)e3 ©ultan3 2lnt(i$ md^t erblicfen ! — efyer 
 3645 3)en Stbglanj etoiger ©erecfyttgfeit 
 Unb ©iite nidjt in feinen Stugen, nicfyt 
 2luf fetner ©tirn betounbern . . . 
 
 (Balabin. 
 
 ©tefy . . . fiel) auf ! 
 tRccfia- 
 
 ®^ er mir nic^t bertyridjt . . . 
 
 ©atabht* 
 
 Somm ! td^ berf^red^e . . . 
 ©et toa8 e§ hull! 
 
 >Re$a. 
 
 9tt$t tnefyr, nidf)t toemger, 
 3650 21(3 meinen 25ater mir ju laffen unb 
 
 9JJicf) ifym ! — 5Rod^ toetfc id) nidjt, it>er fonft mein 3Sater 
 3u fetn Derlangt, — berlangen fann. aOBitt'S aucfy 
 Sttcfyt toiffen. SCber macfyt benn nur ba3 331ut 
 ©en SSater? nur ba3 23!ut? 
 
5. 2Jnf3ug. 7. 2Iuftriti 203 
 
 Salabht (ber fie auf£;ebt). 
 
 3d? merfe U)o^l ! — 
 3655 28er ftar fo graufam benn, bir felbft — bit felbft 
 ©ergleidjen in ben $o£f ju fe^en? 3ft 
 @3 benn fdjon bottig au3gemad)t? ertotefen? 
 
 9Jiu6 toofyl! £enn ©aja tottt bon meiner 2lmm' 
 
 @3 fja&en. 
 
 galabtn. 
 
 2)etner 2lmme! 
 
 Wtd)a. 
 
 £)ie e3 fterbenb 
 3660 3^r ju bertrauen fief) fterbunben fixate. 
 
 Salabitt. 
 
 ©ar fterbenb ! — 3tt$t auci) fafelnb f$on? — Unb toar'3 
 2Tudj toatyr! — 3a toofcl: ba3 Slut, ba§ Slut atlein 
 9Jiacf)t lange nod) ben 93ater nid&t! mad;t faum 
 3)en SSater eine§ S£ieue§! gtebt jum fyocfyften 
 3665 2)a§ erfte Sfted^t, \\<$) biefen Xiamen ju 
 
 Srtoerben ! £aft bir boc^ nid)t bange f ein ! — 
 Unb toetfet bu toa£? ©obalb ber SSater jtoei 
 ©i$ urn bidE) ftreiten, — laft fie betbe, nimm 
 ©en britten ! — 9ftmm bann mid) ju beinem SSater ! 
 
 (Sittal). 
 
 3670 tfyu'3 ! o ttyu'3 ! 
 
 ©alabin. 
 
 3d) faiU ein guter 93ater, 
 9?ed)t guter SSater fein ! — 3)o$ bait ! mir fattt 
 yiofy fciel toa§ SBeff re§ bei. — 2Ba3 braudbft bu benn 
 ©er SSater itberfyau^t? SOBenn fie mm fterben? 
 
204 XI at ban ber !t)eife. 
 
 33ei geiten fi$ nacfy etnem umgefefyn, 
 3675 2>er mtt un$ urn bic 2Sette leben U)iH! 
 ^ennft bu nod) leinen? . . . 
 
 9J?adi) fie nid^t errdten! 
 
 ©alabht. 
 
 ©a§ F?ab' id) atterbingS mir fcorgefe^t. 
 ©rroten mad)t bie §af$lid)en jo fd;on, 
 Unb foHte ©cfyone nidjt nod) fd&oner madjen? — 
 3680 3$ fyftbe beinen SSater 3lafyan unb 
 Sftocfy einen — einen nod) fyierfyer beftetlt. 
 (Srratft bu ifyn? — igter^er I ©u toirft mir bo$ 
 ©rlauben, ©ittalj? 
 
 Stttalj, 
 
 Sruber ! 
 
 Sala&ttu 
 
 ©a£ bu ja 
 SSor ifym recfyt fetyr erroteft, liebe£ 9Jlab$en! 
 
 !Red)a, 
 
 3685 SSor toem? erroten? . . . 
 
 Salabht, 
 
 $Ieine §eudj)lerin ! 
 Sftun, fo erblaffe lieber ! — 2Bie bu toiUft 
 Unb f annft ! — 
 
 ((Sine Sftoin tritt fyeretn unb nafyet fidj Sitta§.) 
 
 ©te finb bo$ ettoa nidfjt fcfyon ba? 
 
 ©ittal), 
 ©ut! lafc fie nur Ijerein. — ©ie finb e3, Sruber! 
 
5. 2tuf3ug. £efcter 2luftrttt. 
 
 205 
 
 Setter JCuftrttt. 
 9? at I) an unb ber Xempti^exx $u ben 2)origen. 
 
 (Salabitt. 
 
 2lf), meinc guten, lieben greunbe ! — SMdfj, 
 3690 3Md^ Slaifyan, mufe i$ nur bor alien SMngen 
 Sebeuten, baft bu nun, fobalb bu totCIft, 
 2)ein ©elb fcmnft toieber bolen laffen ! . . . 
 
 «Rat fj an. 
 (Baiabin. 
 
 %l\m \Ufy id) audj ju beinen S)ienften . . 
 ©alabin. 
 
 Sultan ! 
 
 ©ultan ! 
 
 3Me ^aratoan' ift ba. %<$) bin fo reid^ 
 3695 9fam toteber, ate id) lange nicf)t getoefen. — 
 
 Somm, fag mir, toa$ bu braudbft, fo red^t foa§ ©rofte§ 
 3u untemefymen ! 35enn aucf) tbr, and? tfyr, 
 2$r §anbeMeute, fonnt be§ baren ©elbeS 
 gufciel nie Ijaben ! 
 
 ^atfjatt, 
 
 Unb tDarum juerft 
 3700 35on biefer $Ieinigfeit? — $d) fef>e bort 
 (5tn 2lug' in S^ranen, ba3 ju trodfnen mir 
 SBeit angelegner ift. (©e&taufsied&asu.) S)u fjaft getoeint? 
 2Ba§ f eE>It bir? — bift bodE) meine Softer no$? 
 
 SKcin Sater ! . 
 
 tfietfja. 
 
206 ttatl\an bcr IDeife. 
 
 *Rati)att. 
 
 SSir fcerftefyen un£. ©enug! — 
 
 3705 ©ei fetter ! ©ci gefaftt ! 2Benn fonft bein §erj 
 
 9iur bein no$ ift! 2Benn betnem §erjen fonft 
 
 9lur lein SSerluft nicfyt brofyt ! — !Uetn SSater ift 
 
 ©xr unberloren! 
 
 <tfetf)a, 
 
 Reiner, feiner fonft! 
 Xem^elljerr, 
 ©onft feiner? — 9hm ! fo ^ab id) mid) betrogen. 
 3710 9Ba§ man nidjt §u t)erlierert furd&tet, fyat 
 9Jtan ju befi^en nie geglaubt unb nie 
 ©etounfcfyt. — 9te$t too£>t ! red&t toofyl ! — £)a3 anbert, 
 ©a3 anbert atteSJ ■ — ©alabtn, fair famen [-ftatfyan, 
 2luf bein ©e^ff. 2IIIein, idj fyatte bid) 
 3715 SSerleitet ; je|t bemiif) btcfy nur ntcfyt toeiter ! 
 
 / ©alabttu 
 
 SBie gac^ nun tt>ieber, junger 3Jtann ! — ©oil aUe§ 
 
 Sir benn entgegen lommen? 2Ifte3 btcfy 
 
 Srraten ? 
 
 Semjjelljerr, 
 
 ■Kim, bu fyorft ja ! fiefyft ja, ©ultan ! 
 ©atabttu 
 @i toaljrlidE) ! — ©cfylimm genug, baft beiner ©a$e 
 3720 2)u nicfyt getoiffer toarft ! 
 
 £em£elf)err. 
 
 ©0 bin id&'S nun, 
 
 ® aIabitt - ^^T^ 
 2Ber fo auf irgenb eine SBofyltljat trofct, 
 
 Sttmmt fie juriicf. 2Ba3 bu gerettet, ift 
 
5. 2X u f 3 u g. Setter 21 uftrttt. 207 
 
 3)e3toegen m$t betn Sigentum. ©onft tear* 
 £)er dauber, ben fern ©eij in§ geuer jagt, 
 3725 ©0 gut em §elb U)ie bit! 
 
 (9luf 9?ed)a jugetyenb, urn fte bem Sempetfjerrn 3U3ufii()ren.) 
 
 fiomm, Iiebe3 DJJabd^en, 
 Somm ! TOmtn 3 mit ibm nicfyt fo genau. ©enn \vdx 
 @r anber£, tear' er minber toarm unb ftolj, 
 6r fyatt' e§ bleiben laffen, bid) ju retten. 
 3)u muftt ifym ein§ fur§ anbre red^nen. — Somm ! 
 
 3730 23ef$dm ifyn ! tlju n>a§ tfym ju tfyun gejtemte ! 
 23efenn iljm beine Stebe ! irage bid) ibm an ! 
 Unb toenn er bi$ fcerfcfymaljt, bir'3 je bergi^t, 
 2Bte ungletcf) mebr in biefem ©cfyritte bit 
 §iir \i)\x getljan, aU er fitr bid) . . . 9Sa§ §at 
 
 3735 ®r bennjitr bid^ getfjan? 6tn toenig fief) 
 
 Serautfjern laffen ! — ift toa§ SRed^fg ! — fo fyat 
 
 @r meine§ 33ruber3, metne* SCffab, ni$t3 ! 
 
 ©0 tragi er feme Sarfce, nidjt fetn §erj. 
 
 ^omm, Siebe . . . 
 
 etttal). 
 
 @eb ! get), Stebe, geb ! ®3 tft 
 
 3740 fjllr beine ©anlbarfeit nod£) immer toenig, 
 
 SJJocfy immer ntd^tS. 
 
 §alt, ©alabtn! bait, ©titafy ! 
 
 Salabm* 
 
 2Iuc^ bit? 
 
 §ier I)at noc§ enter mit ju fpredjen . . . 
 
 <&a\abx\L 
 SBer leugnet ba£? — llnftreitig, Dfatfyan, fommt 
 ©0 einem 5Pflegefc>ater eine ©ttmme 
 
208 Xlat\\an bcr ttJetfe. 
 
 3745 SJlit ju ! SDte erfte, \vtnn bu tx>ttlft* — 2)u fyorft, 
 8^ toeife ber ©acfye ganje Sage. 
 
 5Ri$t fo ganj! — 
 3$ rebe nicfyt bon mtr. @3 ift ein anbrer, 
 SSeit, toeit ein anbrer, ben id), ©alabin, 
 SDoc^ aucfy fcorfyer ju fyoren bitte. 
 
 ©alabht. 
 
 3Ser? 
 Hrtfyra. 
 
 375° 3#* SJruber ! 
 
 Salabitt. 
 
 SRecfyaS Sruber? 
 
 SRedja. 
 
 SKein Sruber? 
 
 ©o fyab' idE) einen ©ruber? 
 
 Setttyenjerr 
 
 (au% feiner ttulben, ftummen gerftreuuna auffatyrenb). 
 
 2Bo? too ift 
 (Sr, biefer ©ruber? 3^oc^ nid)t ^ier? gdHoUt' 
 
 2$n ^ er ]<* treffen. 
 
 s J*atf)att. 
 
 9?ur ©ebulb ! 
 
 XCW^Cl^Crr (aufcerft bitter). 
 
 S^t einen 33ater aufgebunben : — toirb 
 3755 @r feinen ©ruber fur fie finben? 
 
 Salabuu 
 
 £)a§ 
 
 §at rto$ gefefylt! Shrift! ein fo niebriger 
 
5. 2t u f 3 u g. Setter 2Iuft'rttt. 209 
 
 SSerbad^t fear itber 3lffab§ Si^en nicfyt 
 ©efommen. — ®utl fabr nur fo fort! 
 
 SRntljatt, 
 
 SSerjei^) 
 
 8&m! — $$ berjeif)' tfym germ — 2Ber toei£, toa§ h)ir 
 3760 2ln feincr ©telT, in feinem Sllter batten! 
 
 (Sfreunbfdjaftlidj auf ifjn sugeljenb.) 
 
 KatOrlidft, Slitter I — 2lrgfrofm folgt auf SJtifttrau'n ! — 
 SB'erat %fyv mid? ®ure3 toaljren -KamenS gleid) 
 ©etoiirbigt fyattet . . . 
 
 SentyeUjerr. 
 
 23ie? 
 
 Watijan. 
 
 3$r f eib lein ©tauffen ! 
 
 Sentyetyerr. 
 
 SSer bin id) benn? 
 
 ^atfjatt. 
 
 §ei£t Surb toon ©tauffen m$t! 
 
 Sem^enjerr. 
 3765 2Bie fyeifc id? benn? 
 
 Katljait. 
 
 §et£t £eu toon gilnef. 
 
 XempeUjerr* 
 
 SBie? 
 ^atfjatt. 
 3^r ftuftt? 
 
 SempeUjerr. 
 
 3Rtt Sfted^t ! 2Ser fagt ba3? 
 
 *Ratf)am 
 
 3$, ber mefyr, 
 9?o$ mefyr @u$ fagen fann. 3$ ftraf inbefc 
 (Sucfy feiner 2iige. 
 
210 Hainan ber IDetfe. 
 
 Xem^etyerr. 
 
 Nathan. 
 
 $ann bocfy toofyl fern, 
 3)afc jener 92am' ©ud) ebenfaEte gebtiljrt. 
 
 Xem^cnjerr- 
 
 3770 3)a§ foUt' id) meinen! — (®a3 fytefe ©ott ifm tyrecfyen!) 
 
 ^atf)att. 
 
 SDenn Sure 9Jtutter — bie Wax eine ©tauffm. 
 2$t 33ruber, ©iter Dfym, ber @u$ erjogen, 
 35em Sure ©(tern ©ucfy in ®eutfd)lanb lie^en, 
 21(3, Don bem rauljen igtmntel bort fcertrieben, 
 3775 ©ie foieber fyter ju Sanbe famen : — ber 
 
 §ie{$ Surb fcon ©tauffen, mag an $inbe§fiatt 
 SBieCCeid^t ©ud) angenommen Ijaben ! — ©eib 
 %i)x lange fdjon mit ifym nun aucfy fyeriiber 
 ©efommen? Unb er Iebt bod? nod)? 
 
 Sempenjerr. 
 
 2Ba3 fott 
 
 3780 3d) f agen ? — SRat^an ! — 2tderbtng§ ! ©0 ift'8 ! 
 
 ©r felbft tft lot. %tf) lam erft mit ber le^ten 
 
 33erftarfung unferS Drben3. — 2iber, aber — 
 
 2Ba§ fjat mit btefem aHem 9ted)a3 Sruber 
 
 3u Waff en? 
 
 (Suer SSater . . . 
 
 %tmptlf)tvv. 
 
 Sffiie? au$ ben 
 3785 £abt 3ftr gefannt? 2lud? ben? 
 
5. 2luf3ug. £efcter2luftritt. 211 
 
 @r Wax mem greunb. 
 £empett>en\ 
 2Bar @uer greunb? gft's mogltcfc, 9?at^an! . . . 
 
 Dannie 
 ©i$ SDBoIf Don gilnef, aber Wax fern SDeutfc^er . . , 
 
 Ztmptfytxv. 
 3f)r foifet aucf) ba3? 
 
 ^atf>att. 
 
 28ar einer ©eutjdpen mix 
 ©ermaijlt, Wax Surer SUlutter nur nacf) S)eutfrf)Ianb 
 3790 2luf lurje geit gefolgt . . . 
 
 Xem^elljerr. 
 
 9lid)t meljr! S* bitf 
 @uc£>! — atber ^e$a§ ©ruber? 3te$a3 ©ruber . . . 
 
 Xttfyni. 
 
 ©eib S^r! 
 
 Sempelfierr. 
 
 3$? icf) ifyr ©ruber? 
 
 <Retf)a. 
 
 @r mein ©ruber? 
 Sittal). 
 ©efd&ftrifter! 
 
 (Salabitt. 
 
 ©te ©ef drifter! 
 
 9iedja (will auf tljtt au). 
 
 2I£> ! mein ©ruber 
 Sempettjerr (tritt jurucf). 
 3fyr ©ruber! 
 
212 Zl a tli an ber IDeife. 
 
 (fyalt an unb menbet fid) 311 Watfyan). 
 
 $ann nidjt fein ! nicfyt fcin ! ©ein §erj 
 379s SBeijs nid^tS batton! — 28ir finb 33etrieger! ©ott ! 
 
 ©alabttt (jum Sempetfierrn). 
 
 Sctricger? — tote? Sa3 benlft bu? lannft bu benfen? 
 SBetrteger felbft! ©enn aHe§ ift erlogen 
 2tn bir: ©eficfyt unb ©timm' unb©ang! 9ttd!)t3 bein ! 
 ©0 eine ©cfytoefter nicfyt erfennen tooHen ! ©efy ! 
 
 Xemi)ett)err 
 
 (fit!) betnutig tfym nafyenD). 
 
 3800 9Tli^beut au$ bu nidjt tnein (Srftaunen, ©ultan! 
 93erfenn in einem 21ugenblicf , in bem 
 ®u fcfytoerlid; beinen 2lffab je gefe^en, 
 9ti$t ifyn unb mid? I 
 
 (3iuf Slattern 3ueilenb.) 
 
 gtjr nefytnt unb gebt mir, SRat^an! 
 3Kit Pollen §anben beibe§ ! — SRein ! 3#r gebt 
 3805 9Jttr tneljr, aU gfyr mir nefymt ! unenblid) mefyr ! 
 (SRe$a urn ben §al§ falfenb.) 
 
 2tfy meine ©rfjtoefter! meine ©cfytoefter! 
 
 Slanba 
 SBon gfilncf ! 
 
 Slanba? Slanba? — $edE)a ntd&t? 
 9ftd?t Sure Sted&a mefyr? — ©ott! gfyr fcerftofet 
 ©te, gebt tfyr tfyren Gfyriftennamen toteber! 
 3810 SSerfio^t fie metnettoegen ! — 9iatljan! Siatfyan! 
 SBarum e£ fie entgelten laffen? fie! 
 
5. 21uf3ug. £efete*2Iuftrttt. 213 
 
 Unb \va$ ? — D meine ^inber ! mcine $mber ! — 
 Qtrm meiner Softer 33ruber toar' mem $inb 
 9M;t and), — fo&alb er hull ? 
 
 (3nbem er fid) Ujren Umarmungen uberlajst, tritt Salabm mit unrufytgem 
 Srftaunen an feiner Sdjtnefter 
 
 ^afabitt. 
 
 2Ba3 fagft bu, ©d^tt>efter? 
 ©tttaf). 
 3815 S$ & n gerufyrt ... 
 
 ©alabut. 
 
 Unb icfr, — id) fc^aubere 
 33or einer groftern SRufjrung faft juritcf! 
 Sereite btcfy rntr brauf, fo gut bu fannft. 
 
 gtttaf). 
 SBie? 
 
 <3a(abht. 
 
 iRattyan, auf em 2Bort! ein 2Sort! 
 
 (Snbetn 9ratf)an au ijm tritt, tritt Sittaf) au bem ©efdjtmiier, ifym ifjre 
 £etlnd)me aw bejetgen, unb 9c at f) cm unb Salabin fprec&en leifer.) 
 
 §or ! f)5r bod), SRatfyan ! ©agteft bu fcorljm 
 3820 3Wd&t — ? 
 
 ^atfian, 
 
 2Ba3? 
 
 ©afabttt. 
 2Iu3 IDeutfd&Ianb fei ifyr SSater nid^t 
 ©ctoefen, ein geborrter £eutfd&eu nxdE>t. 
 2Ba3 toar er benn? 35?o toar er fonft benn Ijer? 
 
 Nathan. 
 
 2)a£ tyat er felBft mir me bertrauen tooHen. 
 2lu3 feinem SJiunbe toeifc idj nidf>t§ bafcon. 
 
214 Xlat^an ber IDetfe. 
 
 ©alabitt, 
 
 3825 Unb toar aucfy fonft fern gran!'? fein 2lbenbldnber? 
 
 «tfatf|an. 
 
 D ! baft er ber nid)t fet, geftanb er toofyl. — 
 @r fprad) am liebften perftfdj . . . 
 
 ©alabut. 
 
 2Ba3 toill \$ mefyr ? — ®r tft'8 ! @r tear e3 ! 
 
 SBer? 
 ©alabhu 
 
 9Jictn ©ruber ! ganj getoift ! SJtein 2lffab ! ganj 
 3830 ©etoift ! 
 
 5Run, toenn bu felbft barauf fcerfaHft : — 
 Sftimm bie $erficfyrung ^ier in btefem 93u$e! 
 
 (3§tn ba§ SBretrier uberrcitfjenfc.) 
 
 Salabtn 
 
 (e§ begtertg auffdjlagenb). 
 
 211?! feme §anb! Stud) bie erfenn' i$ toteber ! 
 
 ■ftocty toiffen fie bon nicfytS! 3^od^ ftetyt'3 bei bir 
 2IUein, toaS fie bafcort erfafyren foCCen ! 
 
 Safabtn 
 
 (inbei? er barin geblattert). 
 
 3835 3$ meine§ 33ruber§ ®inber m$t erlennen? 
 3$ meine S^effen — meine ^inber nxd^t? 
 
5. 2Juf3iig. Setter 21 u fir it t. 215 
 
 ©te ni$t erlennen? tc§? ©te btr toobl laffen? 
 
 (2Bteber taut.) 
 
 ©ie ftnb'3! fie finb e§, ©tttafy, finb ! ©ie finb'S! 
 ©tub beibe tneineS . . . betne§ SrubcrS $inber ! 
 
 ((£r rennt in if) re Umarmungen.) 
 (Sittal) (Hjm folgenb). 
 
 3840 28a3 fycr* i$ ! — ®onnt'3 and) anberS, anber§ fein! — 
 
 Sftfabtlt (jum £entpel§errn). 
 
 Nun muftt bu bocf) toofyl, Stofcfopf, mufti mi$ lieben ! 
 
 Cgu ffiec&a.) 
 
 9lun bin id£) bo$, tooju icfy mid) erbot? 
 SKagft tooHen ober nic^t ! 
 
 Sitta). 
 
 3$ aucf) ! icfy aud) ! 
 
 (Satabitt 
 
 (3um Sempelfyerrn jururif). 
 
 SRein ©ofm ! mem Slffab I meineS 2lffab§ ©ol;n ! 
 Xempelfjerr. 
 3845 3$ beine§ 23Iut3 ! — ©0 toaren jene £raume, 
 SSomit man meine Rinb^eit toiegte, bocfy — 
 £)ocfy meljr aU £raume! 
 
 (Sfjm au SitBen fattenb.) 
 ©alabitt (t&n auftebenb). 
 
 ©efyt ben Sofehrid&t! 
 
 @r touftte toa§ bafton unb lonnte mid) 
 
 3u feinem Corbet macben tootlen ! 9Bart ! 
 
 (Unter ftummer 28ieberf)ohmg aftfeitiger Umarmungen fatlt ber SSorfyang.) 
 
NOTES. 
 
 ACT FIRST. 
 
 Title. — SRatfjatt* In Boccaccio the Jew's name is Melchisedec, 
 reminding of that priest of Jehovah called the prototype of Christ 
 (Heb. v. 6; Ps. ex. 4), though we see no special reason for the selec- 
 tion. Possibly the prophet Nathan (2 Sam. xii. 1-14), who made 
 David see his wrong by a simple parable, had an influence upon 
 Lessing's choice; possibly the Nathan in Boccaccio's story (10, 3; see 
 Introduction, p. xxvi) suggested the name. However, it is a common 
 Jewish name, is euphonious and suited the verse better than Melchis- 
 edec. 
 
 Motto. — Introite, nam et heic Dii sunt (Apud Gellium) : Enter, 
 for here, too, are gods. These words were put by Aristotle into the 
 mouth of Heraclitus, the Ionian philosopher of Ephesus, when visited 
 by some friends who were reluctant to enter into a stable where he 
 was warming himself. They were interpolated, in this Latin form, by 
 Phil. Beroaldus into the preface of Aulus Gellius to his Nodes Atticae 
 and transmitted to recent times as a saying of Gellius. Lessing pre- 
 ferred the Latin form, probably as the best known. 
 
 ACT I. SCENE 1. 
 
 * ©Cette : gflur tit %lattyan§ £aitfe* $(ltr is entrance-hall, — fre- 
 quently paved — from which one enters either directly into the rooms 
 of a house, or into a corridor. 
 
 * ^ttjCU In the first sketch this name is Dina, but Lessing's friend 
 Ramler having suggested that Daja in Persian and Arabic meant nurse, 
 
 * Shows that the note is on a word occurring in the stage directions. 
 
 217 
 
218 NOTES. 
 
 or foster-mother, he changed it to Daja. He also found the name 
 Daja in an Arabic history of Saladin. 
 
 2. $a§ tljr bod) enbltd) eittmal imeberfommt, that at last you 
 
 really return once more. The accumulation of particles (bod) ertbtid) eilt^ 
 mat) well express Daja's anxiety and intense desire for Nathan's return. 
 — Sty** The use of the vocative throughout the play conforms in 
 general to the usage of the Mid. H. G. period. 3>l)r is very respectful, 
 and, through English and French influence, is very popular on the 
 stage, while @ie (pi.) is scarcely admitted in serious and elevated 
 poetry (except in the drama and the novel) . 3fyr is used in address- 
 ing superiors (as Daja and Al-Hafi to Nathan, Daja to the Templar, 
 etc.). It is also used by children to parents as a mark of respect (as 
 Recha to Nathan) ; and in polite address. 
 
 5. SBafctylott. After the destruction of its defenses by Darius 
 Hystaspes, and later, by Xerxes, Babylon never rose again and had at 
 this epoch no special significance. 
 
 7. ©ettaJl* Here this word evidently means ©ettetttoege, ^CbtDegc 
 madjert, born graben 2Bege afcgdjen, and the preposition ah does not 
 have its usual force, as in bergab, ftrotttab, etc., but denotes direction 
 towards the side and from the main road. For Nathan is not travelling 
 on a side-way, by-way, but is obliged to make constant deviations from 
 the direct course, either on account of the unsettled times (third 
 Crusade, 1 192-3), or for business purposes, as lines 9-10 would indi- 
 cate. 
 
 8. ($Xlt ^ttiei fyttttbert Wltiltn. The German mile equals about 
 four and three-fourths English miles. The distance from Babylon to 
 Jerusalem is about 140 German or 700 English miles. 
 
 10. f^obCt*t for forbert. Possibly a mistake, for this form does not 
 again occur in the play, though the true form does (1. 2486) ; or else 
 Lessing is not consistent. It is a dialectic form preferred in the 1 8th 
 century by many because they considered it more euphonious. 
 
 11. ajott ber $attb fdjf a^en = rafdj abmadjert, to do quickly, to 
 
 cause no trouble. Cf. rjOtl ber §atlb gefyett, and Lessing in a letter to 
 Ramler, rjon ber §cmb tt)egfd)tagett. 
 
 12-13. These words of Daja explain her former „©0tt jet 2)attf," 
 etc. For the fire had made Nathan's absence doubly painful. The 
 form tnbeJ3 is now generally written irtbeS. 
 
ACT I. SCENE I. 219 
 
 $a£ brattttte, that (the house), and nothing else, burred; ba§ is 
 emphatic; for it indicates that Nathan had heard of the burning of his 
 house, but was not aware that anybody's life had been endangered by 
 the fire. 
 
 18. <5d)0tt nmtjr ! Quite true, but (bag tft fdjott tvatjx, aber). 
 
 The fdjoit is here concessive as in tr-enn fdjort, objcf)On. 
 
 27. 2$iirbet 3J)r tJOU mix t§ I)i3ren ? Daja implies that she would 
 either have burned with Recha or never have awaited his return. 
 
 42. Babylon was noted for its silks and woollens and Damascus for 
 its jewelry. 
 
 53. Uttb ftf)ttJCig, The more natural interpretation of these words 
 seems to be that Nathan wishes Daja to take his gifts as he gives them, 
 without many words, though she understands them in another sense. 
 This interpretation would be more in accordance with Nathan's gener- 
 ous nature. However, we feel that his real danger lies in Daja's prick- 
 ing conscience, and there may be the ulterior meaning of bribery to 
 this conscience. 
 
 54-55- %8t* $tt>eifeft f Wafyan, ba§ tfjr tttrfjt, etc. The negation 
 here violates the grammar, and is in imitation of the Latin quis dubitat, 
 quin, and the Romance Languages, especially the French. But such 
 Gallicisms are found in the best writers. 
 
 61. &omm T iiber (£udj ! cf. Matt, xxvii, 25: (geitt SBfat fomme 
 
 liber Utt8 Uttb ltttfre £irtber. Daja knows her Bible well and likes to 
 quote it. Or is it Lessing that knows his Bible so well and likes to 
 put it in Daja's mouth? For at the time of the Crusades the Bible was 
 laid on the shelf and no one knew anything about it, not even the 
 priests. Only a select few may have had some knowledge of it. 
 
 63. $$ett1t ts\X mid) f)tntergef)ft ! Recha's non-appearance causes 
 Nathan to doubt whether he has heard the whole truth or not. 
 
 65-67. In her feverish excitement her mind continually dwells on 
 fire, fie (fta§ fie malet) refers to ^3f)antafte. She passes from the 
 sleeping to the waking state indifferently, and not at stated intervals as 
 with one in the normal condition of life; while awake her mind is 
 feverish, turbid, visionary, and while asleep she dreams. 
 
 68-69. $alb toemger aU Xter, balb meljr al$ (gttgel, Recha 
 
 still has a vague dread that she may be burned alive, and in consequence 
 of her excitement her sleep is only broken, so that in the day she feels 
 
220 NOTES. 
 
 weary. Having no knowledge of psychological truths, Daja describes 
 her visionary condition at night as superhuman, nay, superior to that 
 of an angel, and her exhaustion by day as weaker than that of an ani- 
 mal, which, at least, has the full use of its senses. It is well-known 
 that the words of those in such a state can be very apt and even betray 
 what seems to be superhuman knowledge. 
 
 70. Cf. Ps. viii. 4 and Job vii. 17. Nathan is reminded of the 
 weakness of the flesh. 
 
 71 ff. Here we have one of those wonderful mental visions so often 
 observed in such cases. Buchheim calls it " Expectant Attention " and 
 credits Lessing with "having given the first psychological explanation — 
 in 1779, at a time when mesmerism was in vogue — of the manifestations 
 of animal magnetism." This particular phase of these phenomena is 
 usually called clairvoyance (or second sight), and the' expectant state is 
 a necessary part of the explanation. 
 
 74. $nbem = tnbeffen, tucifyretib bef|en, 
 
 75- 23rarf) fief) tfjr $ttge ttneber, Her eye grew dim again. 
 
 76. £>em feme3 $rme3 ©tittle fief) entpg. @ein refers to $au\>t, 
 
 for the arm is considered the natural support of the head, and not to 
 the Templar as some would interpret it. For in that case Recha would 
 have to be talking in her dreams and supposing that her head rested on 
 the Templar's arm; but she believed the Templar an angel and not a 
 human being (see Duntzer on this passage). 
 
 77. <5tUX%t J = fiet, fatt!. In her vivid description Daja uses strong 
 expressions. 
 
 79. 3®a3 SShittber* In Mid. H. G. the genitive after ft)er and tocio 
 was the usual construction, but this construction has now passed into 
 simple apposition, though it still remains in phrases like tt)Ct§ be$ 
 £eufet§, toa§ §enfer§, ttaS tft SSeigeS bort am griinen 2BaIbe, etc. 
 
 90. (Semen wt&ermuteten ©ettunft = feiti utitoermutet tfym ge< 
 
 fd)enfte§ £eben. The figure is taken from gambling where the winnei 
 is ever ready to risk the stakes he has unexpectedly won. 
 
 91. $rifdj, boldly. 9Bar = ft&re . . . getnefetl. When a negative 
 reality is to be represented, then the preterite indicative is (often) used 
 instead of the subjunctive, as „3ene Ijat getebt (that is, tebt nitfjt meljr), 
 ttemt id) bte3 SBtatt au§ meitten §anben ge&e." 
 
 94. &0t3 erfte = fiir§ erfte. Formerly t>or and fur were inter- 
 changeable. 
 
ACT I. SCENE I. 221 
 
 98. *£)£§ §(JUfC^» The insertion of the genitive between the gov- 
 erning noun and its modifying adjective is a very bold imitation of the 
 classic construction, but found in the German of the 15th century in 
 translations from the Laiin. 
 
 £unbftf)aft = Jhmbe, $ertntrti§, SBefatmtfdjaft. This is an earlier 
 meaning of the word, now obsolete. The more general construction 
 would be with t>ort rather than with the genitive. 
 
 100. Wit Dorgefprei^tem Wantcl = mit nttdj born cmsgebrettetem 
 SJtatltel. The cloak was held out before him and drawn together so as 
 to shield him from the fire. 
 
 104. %)iit ettt3 (eitteS, old ace; cf. auf etrtS, in eut§, both from 
 Lessing) = mit etrtma( or einem Wlale = plo^licf). 
 
 105. (£mpov fie tragenb == emporijaftenb, trug er jte. 
 
 no. Utttertt = UUter ben. This contraction of the article and 
 preposition is very rare. 
 
 in. $e3 9htferftattbettett ($tab. Even at that period there was 
 a church of the Holy Sepulchre which was said to contain a monument 
 enclosing the grave of the Lord. The real grave in this church was a 
 sarcophagus of bluish white marble, they say. The very site of the 
 church is unknown. 
 
 113. (Sntfcot. The real meaning of erttbtetert is burd) eirtert SBotert 
 fagen faffert. But Daja is the messenger, not the one sending the 
 message, hence Lessing must have transferred its meaning from the 
 sender to the messenger. (Srfyob in the same line seems also to be 
 used in a peculiar sense, for it means ' to raise,' * to exalt,' ' to praise.' 
 We may translate, I tha?iked, implored (praised), urged, conjured. 
 
 120. $emanb antvtUn = rtafye Semartb tretert = mit eirter SBitte 
 obex ixberfyaupt mit einer gorbentng ttalje gu Semattb tretett. 5frttretert 
 is more forcible here than cmgefjetl would be. Cf. 1. 517. 
 
 125. Uttfer3 5luferftattbenett. In the first sketch Lessing wrote 
 feirte§, etc. Cf. 1. 1550. Daja intentionally includes herself in the 
 blessing of a risen Lord and also gently hints to Nathan that Recha 
 belongs to the same faith. 
 
 133. Sid) ^Ctttfett, a more forcible, but a less elegant expression 
 than fief) ftretten. The high esteem we have comes from the judgment 
 ($0pf), our inclination (cmgqogen toerbett) from the heart. Nothing 
 hurts more than contempt for our judgment, hence we easily hate the 
 
222 NOTES. 
 
 one despising our high esteem and possibly transfer this to all mankind. 
 But Recha's feelings are stronger than her reason, and this cool, indif- 
 ferent treatment would naturally depress her and lead to melancholy 
 (@d)U)ermut). Notice the figure of chiasmus, as 2ftenfcf)enl)af3 refers to 
 $0pf and @d)tt)erttUtt to §er$. For the better definition of @djtt)tirmer 
 (visionary, enthusiast, dreamer) see " Education of the Human Race," 
 §90, in Lessing's Complete Works (Lachmann's ed.), X, 325, and 
 XI (2), 67 ff. In the normal condition reason and feeling are in 
 accord; in the visionary state they exchange places; the head feels, 
 the heart reflects. The distorted fancies of the brain become inspira- 
 tions of the feelings and the excitement of the feelings reflections of 
 reason. Hence Nathan says : SDaS latere tft 9fad)a8 gall: ftc fcfyttmrmt. 
 She had lost the equilibrium between reason and feelings. 
 
 141. @ cfrf) ttiar tttt. The special idiomatic use of the past parti- 
 ciple after fyeiften, fein, nennen is well-known. Cf. 2)a8 Ijeiftt fd)ted)t 
 geroorfen, unter efyrltdjen £euten netxnt man ba& gelogen, grtfd) geroagt 
 iff l)atb geraonnen, and our example: 3ft bod) aud) gefdjradrmt (is 
 indeed also visionary dreaming). 
 
 142. @Ute — ©rifle. The dash indicates that Daja suddenly realizes 
 that Nathan will only mock her superstitions and substitutes ©rifle 
 (whim, caprice) for ©lailbett (belief, faith). Therefore she cleverly 
 conceals from him (cf. 1577) that she had made Recha believe that an 
 angel had saved her, thus condemning her own work in the one word 
 ©rifle. 
 
 144. $ellte3 tri>ifd)ett ($ater$ ©oI)tt) is pleonastic, though quite 
 oriental and not foreign to Greek and Latin. It is the Saxon genitive. 
 
 148. After toerfyullt supply getnefett fei, and after gefdjtnebt in the 
 next line Ijabe. Such omissions are common in German. 
 
 For mtt em§ cf. 1. 104. 
 
 152. The belief of the active interference of angels in bodily form 
 in the affairs of men was common to Christians, Jews and Mussulmans 
 at that period. 
 
 156-177. 2>Ctt SBtfbeU = ben tmgejttteten, for he had rudely re- 
 fused thanks. SaUtUrjCtt = lauitifdjeil, splenetic, ?noody. 
 
 158. The fine irony of the passage as seen in the words fyiemtebett 
 and toaflen is exquisite, fallen is used of those on a pilgrimage and 
 SBafler means a pilgrim. The thrust is directed against the too com- 
 mon sanctimoniousness of the age. 
 
ACT I. SCENE 2. 223 
 
 159. Ungefittet Ofttterftfjaft ju tretfcen, Sftitterfdjaft = ritter* 
 
 Uf^eS £I)ntt. His deed was chivalrous, but his conduct since the deed 
 has been rude. 
 
 163-4. Compare Lessing also in Minna von Barnhelm, Act Fifth, 
 
 Scene Ninth : „Wlinna ttdre fonft ein Chigel, ben id) mit edfycmbern 
 uere^ren mujjte, ben idj nidjt lieben fonnte." Lessing also wrote the 
 
 following epigram in the album of one who believed that he had a 
 friend without a blemish and that his beloved was an angel : — 
 
 „%xa\i feinem fyreunbe fonber Sftangel, 
 Unb lieb em 2ftabd)en, fetrten Snget." 
 
 167. ^djlitttm = jdjjtau, bad or -wicked, in a playful sense. Nathan 
 ridicules the idea of an angel having come to rescue Recha. 
 
 ACT I. SCENE 2. 
 
 169-70. In lines 72-4, Recha in her visionary state hears her 
 father's voice, but his long delay in coming to her makes her believe 
 that his voice had only preceded him, hence her joyous surprise on 
 seeing him bodily before her eyes. 
 
 177. ©atftig, in the sense of abfd^eulicf). It refers to the implied 
 ^bfcfjeu or ©djauber which Recha feels at the thought of such a death. 
 The tremor of fright caused by the thought is indicated by the " O." 
 According to the stage direction in the first sketch she rushes into her 
 fathers' arms at the words „mem $inb, mein ftebe3 $tnb." 
 
 189. $ie nngetrenen <3triJm\ Cf. Schiller's auf nngetrenen 2BeI* 
 
 ten in the ring of Polycrates. The Romans frequently called the sea 
 perfidus, treacherous {perfida freta)> and the idea is as old as poetry 
 and the knowledge of the sea. 
 
 193. %$QXQt)pXt\%ttV 2ftatttel, Cf. line ioo and the note. The 
 Templars wore white (trjei^e) linen mantles. 
 
 195- $urd)3 Jyeuer triig T f toon feinem $ittitf)e &ewef)t, A rather 
 
 bold construction in German, as t)erftel)t must modify geuer ([the 
 fire] blown away by his wing) the object of a preposition, rather than 
 Recha (mid)), to which some refer it. 
 
 198-9. The fond father is speaking here when he makes his 
 daughter equal to an angel. Perhaps there is just a touch of self-adula- 
 
224 NOTES. 
 
 tion in these words, which imply that the father of such a daughter 
 must also have angelic qualities. Recha hints as much in her reply. 
 
 200. 333cm f(f>meid)eft tl)V ? etc. This reading was suggested by 
 Ramler, though no one knows just what the original reading was. 
 Duntzer suggests „ttiir, mein SSater?" instead of „toem? bent (Sngel?" 
 Some have interpreted the words as indicating that Recha considered 
 herself the image of her father, but this does not seem a logical deduc- 
 tion. For, however much a personal resemblance might natter his 
 vanity, it would not make him prouder of her or more inclined to 
 compare her with an angel. The passage is difficult to understand 
 exactly, but seems to mean : " Are you complimenting the angel on his 
 remarkable insight, or yourself for being the father of such a daughter? " 
 Of course the words are playful. 
 
 203. ©ettmfjreit = Ijer&orbrittgett, produce; or perhaps its usual 
 meaning of offer, present, suffices for a fair rendering of the thought, 
 though it could not * offer ' without ' producing.' 
 
 212. SSfltt after (SttUtjfeit, This Biblical phrase adds force and 
 beauty to the idea expressed. 
 
 220. Dl)U r fciefe^ is a violent apocope. 
 
 225. Qixtl = @ef)tm. According to Lessing, §im is more sonor- 
 ous and forceful and perhaps for that reason better adapted to poetry, 
 though (Sefyirtt is possibly not less frequent in poetry. Here it may be 
 a mere question of meter. The brain is likened to a stringed instru- 
 ment whose strings snap when over-strained. 
 
 226. (SttbttUtatCtU Rather learned for Daja, but probably she 
 had heard Nathan himself use it in some of his philosophical talks. 
 
 227. 3 er fa* en 9 en — i*rft>rengen tnctdjen; for it is used in a causa- 
 tive sense. 
 
 228. 2$ttttber£ tttdjt fjetUtg, In the earlier history of the language 
 the use of the partitive genitive was more frequent than now. But it is 
 still used with gertug and in expressions like 2Ber lttlb It) a 3 2Inber§, 
 Semartb, 9?iemattb 2Inber§, totel, toeing, tnefyr ©ute§, etc. 
 
 232. (£ute3 XttttpttytXtW fcerfdjont. The genitive is the older 
 construction with fd)0ttert and its compound fcerftfjottett and is often 
 used now. Historical facts do not confirm this statement (cf. also 
 line 88) , as Saladin frequently spared Templars and other warriors. 
 
 232-236. The true Templars preferred death at the hands of 
 
ACT I. SCENE 2. 225 
 
 Saladin, the greatest enemy of Christianity, to pardon, and therefore 
 never asked to be spared. The statement in lines 235-6 re„ts upon a 
 historical fact related in Marin, Histoire de Saladin, I, 249 f. In a 
 battle Odo de St. Amaud had been taken prisoner; the Sultan offered 
 him his liberty in exchange for one of his Emirs who was a prisoner of 
 the Templars. His reply was that a Templar ought either to conquer 
 or die, and could only give his sword and belt as ransom. 
 
 235. Sebettt — teberrtert. When the adjective already ends in n 
 Lessing frequently omits the ending — ett. Cf. lines 294, filbent = 
 ftfbernen; 897, 3528, albern = albernen. 
 
 237. £a3 fdjKeftt ftfr mtdj = ba« fprtdjt fur mid), beroeift fur 
 
 mid). The commentators claim that fdjliefjeit has this meaning only 
 here and in one or two other places. Cf. Sanders, Worterb. 3, 958, 
 2 col. Then Recha considers Xathan's remark an argument in her 
 favor; but by giving the expression a slightly different shade of mean- 
 ing it would refer to Recha's inner conviction that she had seen an 
 angel face to face and needs no further argument to convince her. 
 However, it may only mean "that argues for me." 
 
 251. $iele Sttmtt^tg %al)Xt I)er. In Silesia and Lusatia Diet joined 
 with gtDan^ig denotes an indefinite number : SSid $tt)art$ig fotnmeit ben 
 Xclq jum §errn nnb molten Ujn jprecfjcn. Cf. also einige jmatijig 
 where urtb after einige is omitted. As Lessing was from Lusatia this 
 idiom was familiar to him. 
 
 252. In line 2649 we learn that the name was Assad. 
 
 253. Line 2986 informs us that he fell at Ascalon. 
 
 258. UttgiauBUcf)Cr0, That is, the angel theory. For the synco- 
 pated form cf. lines 458, abgef djmctcf terS 5 783, befferS; 1664, 23id)tiger§, 
 and in Goethe, UeberS, abgefdjmacfterg, graulid)er$. Lessing also has 
 gertngreS, fd)onres, where the first e is syncopated. 
 
 260. Seilt ©efdjuuftcr* 2>a8 ©ejdjttnfter is here used in the 
 collective sense, and therefore properly stands in the singular. Marin 
 (1. c. I, ill, 112) tells us that Saladin was very fond of his family. 
 
 266. (5-ett Uietttt ? Modern usage requires fett rccrmt. Originally 
 raann and tuenn, bcmn and benn were not different and even now are 
 interchangeable in colloquial language. About the middle of the 18th 
 century the two terms were differentiated in the written language. In 
 Mid. H. G. and in the older Mod. H. G. roenn was preferred. 
 
226 NOTES. 
 
 268-9. Nathan had urged a natural miracle for Recha's rescue; 
 that is, the pardon of the Templar who rescued her, all in the natural 
 order of things; Daja required an unnatural miracle; that is, an angel. 
 Either case required equally strong belief; hence Nathan's pleasant 
 raillery. 
 
 272-5. Certainly an elevated Christian idea that the counsels and 
 plots of kings serve God's purposes. He makes them his sport and 
 scorn by destroying them. Cf. Ps. ii. 2-5. ©etlt ©^tcl will be best 
 considered as the accusative in apposition with ©tttfrfjlitffe and @ltt= 
 ttmrfe and the clause menu tutfjt fetrt ©pott = tuettn (fie) nidjt fein 
 ©pott (ftnb), (irtbem er fie rjerrtidjtet). 
 
 275-6. The repetition of ntCttt 2?ater is emphatic; for Lessing 
 would hardly be guilty of repetition to fill out the verse as some critics 
 pretend. Any good actor would manage the phrases without difficulty. 
 
 283. S3ug = SBtegurtg. 
 
 284. SBUbeit, barbarous. "Jews and Mussulmans were then the 
 only learned men," says Lessing in one of his fragments, and the East 
 was then in a higher state of civilization than the West. And yet the 
 adjective may refer especially to the Templar, who was rude and im- 
 petuous in his nature. 
 
 286. 2Bttttberfiirfjt r ge3 23oIf. A colloquial expression used in 
 good-natured irony {wonder -loving people) . 
 
 293 ff. This parable sounds oriental, but Diintzer is probably right 
 in ascribing its invention to Lessing. 
 
 299-300. The meaning is not quite clear. If we believe we can 
 be nearer God by merely " feeling ourselves so much nearer," then we 
 abase the true conception of God, and detract from his majesty by our 
 boasting; otherwise, as Nathan says, Daja's words are " nonsense." 
 
 310. Since the fifth century angel-worship has been quite common 
 in the Church, and many angels have special days set apart for their 
 worship, as the archangels Gabriel and Michael, and the patron angels. 
 These remarks are intended more especially for Daja the Catholic than 
 for Recha, as the Jews did not have any days set apart for angel-wor- 
 ship. 
 
 311-312. SDZtd) 2)ettd)t. The older conjugation of bunfert was: 
 biirtfen, bcind)te (rarely bcmd)te) ; gebtiud)t (rarely gebcmdjt). Now the 
 verb is regular (biirtfen, biinfte, gebiinft). From btiudjte were then 
 
ACT I. SCENE 3. 227 
 
 formed the presents baud)tetl and btilld)en\ 2)eud)t is only another 
 spelling. The earlier language preferred the accusative with this verb, 
 and it is now the best accredited, though the dative is more common. 
 
 320. Cf. line 94 ff., where Nathan expresses the same thought. 
 
 323. JSetgmigf Gilt, now generally geniigfam, denotes that state or 
 condition of inner contentment which is satisfied with little. Daja of 
 course means that the Templar has no physical wants. 
 
 325. Untern *palmetu Cf. line 119. 
 
 329. <3rf)ab r t, unusual and harsh contraction; cf. Ijatt'ft, line 354 
 below, and Itib't for labet. Goethe also uses ftrtb't, bifb't, etc. 
 
 334. ^tGUfe* Even now Orientals generally call those from the 
 western nations Franks because the first crusaders were mostly Franks, 
 that is, Frenchmen. 
 
 335-6. The rules of St. Benedict and of Bernard of Clairvaux were 
 very strict, requiring hard labor and privations; those of the Templars 
 were modelled after them. Hunger and watching belong to the duties 
 of a soldier. 
 
 339. 9U), Strictly speaking this should be ad), which is generally, 
 though not always, used to express pain, while al) expresses joyful 
 surprise and wonder. But Lessing frequently exchanged them and 
 they are now often exchanged. 
 
 340. 3utyrad) T , now 3utyrud). 
 
 343. " Even Goeze, Lessing's opponent, said in a sermon on love 
 towards those of other religions that we must also love enemies and 
 unbelievers and help them where we can: ,($eimg, e3 tfi eirt SDtafd), 
 Itttb better Wtfer -ftadjfter.' " The Templar only needed to know that 
 a human life was at stake to rush to its rescue. 
 
 346. $fyttt re f ers back to „toa§," which is here regarded as a 
 
 person. Cf. „2B&8 fttfj ttecft, ba% lieht ftd)"; „2Ba8 fttf) nod) jiingft in 
 blnt'gem §aj3 getrennt, ba$> tfyeitt entjiitft bie adgemeine 2uft." 
 
 355. He had only wished to cure the (£nge(f(^njtirmertn, and now 
 comforts her about the Templar. 
 
 358. Comforting words to Recha, but not containing an absolute 
 truth; for God does not always reward the good done here in this life. 
 The comfort to Recha lies in the words : ®ettnf? f ttidjt tot I 
 
 360-1. Because @d)tt>annerei is merely a quiescent state of fancy 
 and feeling, while action requires an effort of the will. One is indo- 
 
228 NOTES. 
 
 lent self-indulgence and the other is true manhood active in good 
 works. 5(nbod)ttg ©rf) tt> firm ett, indulging in devout contemplation, as 
 the Quietists. 
 
 364. ^iitfett is here used in its obsolescent signification of notig 
 l)Clbert, braudjen; in order that he may not need to act well. 
 
 372. 5U=§ftft, the barefooted. See Introduction, p. xxxvi. In this 
 character we may observe Lessing's skillful use of humor, though 
 elevated above the merely comical; for Al-Hafi represents the humor- 
 ous element in human nature. 
 
 374. $ijtttmt* According to Kehrein fommt is Netherlandish, 
 while fomtttt is high German. Lessing is very fond of fomtttt. 
 
 375* ^Utettt ttttt Ctttf) appears a rather brusk expression in the 
 mouth of Nathan. But he has already asked them twice (lines 359 
 and 367) to withdraw, and this cannot appear harsh, as it was said to 
 hurry them away before the stranger arrived and saw them, a thing not 
 permitted in the East (cf. Diintzer, p. 84, and Niemeyer, p. 99). Some 
 think Nathan had kept Recha secluded, so that no one should find out 
 his secret. Of course Nathan did not easily recognize the Dervish in 
 his fine dress as treasurer. 
 
 ACT I. SCENE 3. 
 
 376. $ltX%t Xtnx bit 2lugett <Utf r colloquialism among the lower 
 classes. The cynical Al-Hafi constantly uses such expressions while 
 Nathan speaks in pleasant raillery with him. 
 
 381. ©0 bet redjte 'iCertMfd)* ©0 is here used to qualify and 
 restrict the words it introduces and means „id) metrte"; „ba§ fjeiftt," 
 that is, the genuine Dervish. 
 
 385. Settt SWettfd) ttttt^ miiffctt. This celebrated saying evidently 
 means that no one should allow outward force to make him do any- 
 thing against his inner convictions of what is right and wrong. Nathan 
 refers to this outer force, while the Dervish refers to the inner convic- 
 tion. 
 
 Ultb Ottt £>erttufd) tttii^te ? The battle-cry of the Dervishes was 
 freedom, hence Nathan's surprise that a Dervish must needs do any- 
 thing. 
 
 386-7. 29Sarum ♦ ♦ ♦ erfemtt The ttmntm of the first clause implies 
 
ACT I. SCENE 3. 229 
 
 the omitted ft>a§ (ftmS er fur gut erlemit) of the second and the ba$ of 
 the following clause is the antecedent of both. tuarum here = Ultl 
 tt)a3 and is used for the more correct Riorum. 
 
 388. ^Bei Uttferm Qbott ! According to the general trend of the 
 drama this can mean nothing else than that Nathan considers God com- 
 mon to all mankind in spite of the differences of their religious beliefs, 
 thus denying a separate God for Jew and Mussulman. 
 
 389. 9JlCttf(l) is here used in its pregnant sense of a truly noble 
 person. Cf. 1491-2. 
 
 390. Uttb (tl)r) ffflgt, etc. The omission of the pronoun in 
 German is rare, but the poet often. takes that liberty either to imitate 
 colloquial speech, as here, or in elevated lyric style. Cf. Goethe : 
 $aht nun, acf) ^^ilofo^te, etc., ftubtrt, etc.; giiHeft ttneber 23ufdj unb 
 Zfyal ©till mit ^ebelglan^ Cf. also Grimm IV, 214. 
 
 392. $erl denotes one of great physical and even mental strength, 
 but unpolished. As Dervish Al-Hafi was one of nature's sons and as 
 free as the air he breathed, but cynical; this expression belongs to the 
 cynical part of his character. 
 
 *£>££, now bejjen, incorrectly often written be§; it is the older form 
 found in Mid. and O. H. G. 
 
 396. SSitt fcttt; tuiH is here used in the sense of claims ; which also 
 claims respect. 
 
 398. $0(fj* Said half seriously and half in earnest. For Nathan 
 has but little faith in the practical ability of the Dervish, and therefore 
 mentions that office as a proper one for his friend, which he might be 
 able to fill with honor and to the satisfaction of his master. But the 
 Dervish thinks he might add steward (line 400) also, as that with 
 Nathan w r ould not be too much. 
 
 402. 255orbett» In the Mid. H. G. the participle ge- w r as not so 
 rigorously required in the formation of the past participle as at present. 
 Luther, Herder, Goethe, Schiller and others, omit it w 7 ith tnorbeu. 
 
 403-4. S)e3 fleutern <3tf)at?e3 — be3 gri^ern. It is said that 
 
 when Saladin first acquired the office of vizier of Egypt he wished to 
 abdicate in favor of his father Ayoub, so great was his tenderness for 
 him, but the latter refused this dignity and took charge of the finances. 
 The greater treasury was the state treasury, which, according to 
 Lessing's drama, was in charge of Saladin's father; but this is an 
 
230 NOTES. 
 
 anachronism, for his father was dead at this time. The lesser treasury 
 was that of Saladin's own household, now in the hands of the Dervish. 
 
 406. $ft tJon feincm $aufe = geprt git feinem £aufe. The con- 
 struction is French, est de sa maison, and not German. 
 
 408. W\t Strumjjf tmb 8ttel tierttlgett f now mit ©tumpf unb 
 
 ©ttel Derttlgett. Notice the alliteration and compare iiber ®tocf 
 unb @tetn, mit £aut unb £aar, mit 9ftann unb SftauS, $tnb unb 
 tegct 
 
 411. Xroi? ehtem, ^ w*/Z <w; er ^auft tro£ einem ^Pferbe, he runs 
 as fast as any horse. 
 
 415-417. Experience teaches that poverty cannot be removed by 
 the greatest generosity, nor should we refuse on that account to listen 
 to the calls of distress. The metaphor begun by the Dervish and 
 finished by Nathan is extremely felicitous. 
 
 418-421. Lessing remarks in the first sketch of his drama that the 
 Arabs ascribe this maxim to Aristotle. It would not do for princes to 
 rob their subjects, for the greed of princes would impoverish their 
 people and either drive them to vices of all kinds or to a revolution. 
 That would be bad enough, but it would be ten times worse if the 
 people should plunder the treasury of the princes, for then they (the 
 princes) would have to plunder the rich to satisfy the poor. Nathan 
 cannot assent to this last alternative, as his compassion for the poor is 
 too great. 
 
 422. %f)v fjabt $nt rcbcn = man mag immerlu'n reben, e§ ift um= 
 
 fonft $U reben, in imitation of the French avoir beau dire, it is in vain to 
 talk. The Dervish thinks that Nathan would talk differently if he had 
 his experience. 
 
 ^Ottttttt CUt, In the Imperative : fomm an ! employed as a challenge 
 to the waiting opponent to come on; moreover as challenge in general 
 = tD0f)tan, well, good, done. Sanders' Worterb. I, 975. Here it is 
 used in the sense of %6}t gegeben. There is a controversy between 
 them about the maxim, and the Dervish calls Nathan's attention to the 
 proof of the justice of his remark. 
 
 425. 29ttdjertt f here == 3inf en einbringen, and does not have its 
 usual meaning of usury, 
 
 432. ©djeibe&rtef — ' bill of divorce,' but here in the sense of 
 farewell (to our friendship) . 
 
ACT I. SCENE 3. 231 
 
 435. Al-Hafi could not conduct the finances of Saladin honorably 
 with an empty treasury. 
 
 437- Sty* f rfjttttelt. Supply ben $0pf, an unusual omission. 
 439-40. Viehoff paraphrases thus : „2tt=§aft ©ernrifd) tft luittfom> 
 
 men, an %Uem Xty'ii gn nefjmen, trja§ id) in meinent $ermogen tjabe." 
 
 441. ^eftCfbat f here treasurer. It really means Minister of 
 Finance. 
 
 444-5. Al-Hafi already contemplated leaving a position so distaste- 
 ful to him because it brought him too much in contact with the world. 
 Son of Nature as he is he loves the hot sands of the Ganges whence he 
 came; or, perhaps, of the desert, as we may judge from line 497. 
 
 450. £etd)t, that is, freed from his duties as treasurer. 
 
 SBftffuf?, Walking barefooted in the hot sands was a mortification 
 for sins. 
 
 451. Sfttt JttCittCtt Severn* Nodnagel says: "The teachers of 
 Hafi on the Ganges are Brachmins, from the farthest antiquity in pos- 
 session of the treasures of wisdom, much of which has passed to occi- 
 dental lore and poetry; they live in voluntary poverty, now as teachers, 
 now as hermits." He belongs to the Parsees or Ghebres, who believe 
 in the Zoroastrian-Brachminical idea of the purification of the soul by 
 means of physical mortifications of the body. They of course despised 
 worldly possessions. 
 
 456. %VX $QUl f in a trice. Colloquially f)ut is used as a substan- 
 tive. 
 
 $>en retdjftett Settler tit emeu arrtten Wtitytn. This is one of 
 
 Lessing's favorite antitheses. The contented poor man is richer than 
 the discontented, avaricious, greedy rich man. Duntzer reminds us that 
 Lessing found this thought in a Latin collection of riddles by Hollonius 
 and Setzer (1615). 
 
 471. Uttttttlb tttilb, illiberally liberal. This figure of speech 
 (oxymoron), the joining of two contradictory ideas, produces a very 
 pleasant epigrammatical effect. Cf. concordia discors, insapiens sa- 
 pientia, etc. SD^tlb is probably used here in the Mid. H. G. sense of 
 liberal, generous. 
 
 473 ff. Lessing's fertility in metaphors and similes in this whole 
 scene is remarkable. Already we have had the changing ebb and 
 flood tide, the engulfing canals, the open sluices, and now appears the 
 
232 NOTES. 
 
 stopped pipes sending forth unclean (unrein) and spurting (fymbelnb) 
 the waters they 'have received clear and calm. The imrei.lt and 
 ftmtbefttb are perhaps best explained by the uttfyolb and uttgeftiim 
 above. 
 
 477-8. This of course refers to birdsnaring, where the fowlers imi- 
 tate the calls which decoy the birds into the snare. The ©impel (bul- 
 finch, redfinch, here blockhead) is so easily snared that the word has 
 become proverbial for simpleton. 
 
 478. ©C(f f etc., self-complaisant fool that I am, for he says above 
 that he had felt nattered. 
 
 481. 23etf)ttttbert taufenbctt = in StbtfyeUwtgen toon Ijuttberttau* 
 
 fenben; cf. the English, by hundreds. It is not the equivalent here of 
 Bet in such expressions as bet fitnfeig £cmfenb = gegett fiinfaig Xaiu 
 fettb, about 50,000, but rather by hwtdred thousands. This is not a true 
 picture of the great ruler — who was celebrated for his clemency, 
 justice, moderation and liberality, and never was known to exact unjust 
 tribute. He often restored what was lawfully his own and gave the 
 rest to his officers, leaving so little property that his funeral expenses 
 had to be raised by contribution among his friends. Therefore 
 Diintzer's interpretation of bet §Uttberttcmfettbett = bet eg Ijitttbert 
 taitfettbe gibt, may be right. The idea would then be that, seeing that 
 hundreds of thousands are oppressing, etc., it is folly to wish to appear 
 a philanthropist to individuals. But perhaps the state of passion to 
 which the Dervish had wrought himself will account for his exaggerated 
 statements. 
 
 483. 5ttt eht^eltt. Either a dative plural from the older form 
 eittget (Mid. H. G. and later), or to be explained as line 235 above. 
 Cf. Matt, v, 45, for the following lines, and remember the fact that 
 Saladin gave to friend and foe, to the needy of all creeds, with unstinted 
 generosity. 
 
 496. 9}larf|C + Pray, do hasten off into, etc. Wladjtn here has its 
 colloquial meaning. For the next sentence compare E. von Kleist's 
 saying: (Sin roaljrer Sftenfdj mug fern r>on 9ftenftf)em fciti* This is the 
 true character of the Dervish, and the world would only rob him of his 
 real humanity by its disagreeable frictions which he does not under- 
 stand how to turn to his best interests. 
 
ACT I. SCENES 4 AND 5. 233 
 
 ACT I. SCENE 4. 
 519. ^Better aB fid) fdjliigt = ben 2Beg Derldgt Cf. ben 2Beg cirt* 
 
 fd^fagen, turns aside. 
 
 524. SftfeUt = WhtUZ} tttfytit. Formerly SCbfein was more fre- 
 quently employed than now, found in Opitz, Flemming and Hagedorn. 
 Cf. the form ^ajetu. Notice the noble motive that Nathan gives for 
 the Templar's action and the unpleasant contrast with the real reason 
 given in line 528 : cr fottttttt ^U fetnem 3nben. Nathan is broad and 
 the Templar is narrow and rude. 
 
 528. (£\l(f). The ethical dative used in an indeterminate way to 
 express the interest of the speaker or hearer. 
 
 ACT I. SCENE 5. 
 
 (Scene: £empe(f)err. The order of the Knights Templars was 
 founded about 1118 by some French knights, who " bound themselves 
 by a vow to the Patriarch of Jerusalem to guard the public roads, to 
 live as regular canons, and to fight for the King of Heaven in chastity, 
 obedience, and self-denial." "The Templars almost from their founda- 
 tion had their quarters in the palace of the Latin kings, which had 
 been the mosque of Mount Moriah. This place was also known as 
 Solomon's Temple,"' hence the name Templars. It was "a military 
 order from its very origin, inasmuch as its earliest members banded 
 themselves together for the express purpose of giving armed protection 
 to the numerous pilgrims, who, after the first crusade, flocked to Jerusa- 
 lem and the other sacred sites in the Holy Land." 
 
 The palms were near the cloister (cf. Act 3, scene 18, line 21 11) 
 from which the Templar has just come, and the friar follows him at a 
 distance. 
 
 Adolf Stahr thinks that Lessing saw originals for his friar during his 
 journey in Italy with prince Leopold of Brunswick. 
 
 532. $or lunger 2$etfe = cms £cmgtnet(e. He is not following 
 me merely to kill time, merely because he has nothing better to do. 
 
 533. ®Uttt SBtnbet, that is, lay brother of a mendicant order; one 
 who has received ordination is called father. Hence the Templar's 
 question: 3d) famt twti) raof)t $ater nemten, nidjt? Similarly Gotz 
 
234 NOTES. 
 
 von Berlichingen in Goethe's drama (i, 2) greets brother Martin as 
 worthy father. And the answers are also similar. The lay brother had 
 to take oath to obedience, celibacy and submission to the cloister; his 
 duties were usually outside the cloister. They often showed true 
 humility and were ready for the most menial services. 
 
 536. 2$er , . ♦ toa3 fjatte = SSertrt jemanb rmr feibft toaS Ijatte. 
 In O. H. G. fter and ft)a§ were used as indefinite pronouns, but at 
 present this use is retained only in colloquial language. They are then 
 equivalent to Jemattb and etftCtS. 
 
 544. ($itt fleitte^ ^tlgetmaljl, etc. It was considered a part of 
 the duty of the cloisters to keep open house, and many were celebrated 
 for their hospitality. 
 
 546. §err. In the 17th century §crr and gratt began to be used 
 in the case of address; §err is still thus employed. Chamisso is very 
 fond of it and Lessing uses it in this play. 
 
 550-551. In Baumgarten's Universal History, IV, 81, we learn that 
 there was danger of blood-heating and ulceration, if foreigners partook 
 of dates, but this statement lacks confirmation. 
 
 552. Compare line 1633: Unb toaxt mtt (Suerm Summer geijtger 
 %l% (Slterm £eben? The cause of his melancholy lay chiefly in his lack 
 of everything as captive, though apparently free, in his enforced inac- 
 tivity, and the latent love for the Jewish maiden (provided that had 
 already made itself felt) whom he had saved from the fire. 
 
 555. (Srfunbett, now erfunbigert. Cf. also line 2746, erfunbete, 
 
 (Siltem Uttf bett Bftljtt fiit)leit, "to sound one, to feel one's pulse"; 
 a colloquial expression taken from the dentist who examines the teeth 
 to find the defective ones. 
 
 561. That is, true obedience is blind. It wills what another wills, 
 while the seeker for fine distinctions (ber fluge(t) first tests the right 
 and wrong and then acts upon his own judgment, which, according to 
 the friar, is not true obedience, but independent action. This shows 
 the different principle governing the two characters : the Templar 
 makes nice distinctions (fliigelt), the friar obeys without examination 
 of causes, but in such a way that no harm ever comes from it. 
 
 The conjunction bafj sometimes introduces sentences expressing a 
 wish, a threat, etc., leaving the wish, threat, etc., to be supplied from 
 the verb of the subordinate clause : 3)ag bit mtr rmr 2Bort Ijaltjt (3d) 
 
ACT I. SCENE 5. 235 
 
 ratrje Mr, ba$, etc.); Stag bocr) tie (Stnfalt tmmer red)t Berjdtt ! (2Bie 
 tDa^r tft e$, baft bod), etc.). Simplicity is instinctively true where too 
 much philosophizing goes astray. Cf. Schiller's 2£orte be§ (Slaubert8: 
 
 llnb ma§ fetn SBcrftanb ber SSerftartbigen fief)t, 
 Say iibet in Gtnfatt etn ftnbtitf) ©emiitf). 
 
 570. Qftg rotC ^rCU^ + The Templars (Knights Templars) were 
 probably the most renowned of the three great military orders founded 
 in the 12th century, the Hospitallers (Knights of St. John of Jerusalem 
 later Knights of Malta), the Teutonic Knights and the Knights Tem- 
 plars. " The three orders were distinguished from each other by their 
 garb. The Hospitallers wore black mantles with white crosses, the 
 Templars white mantles with red crosses, the Teutonic Knights, white 
 mantles with a black cross. The white color of the Templars signified 
 their own innocence and their mildness for Christians, while the red 
 denoted the bloody martyr-death and the enmity to unbelievers." 
 
 573. £ebtUN, a strong fortress north of Ptolemais, near Tyre, on 
 the road to Sidon. It is situated in the mountains between Paneas and 
 Sarepta or Sarphenda. During Saladin's campaign against the Chris- 
 tians in 1 1 87, Ptolemais and many other places along the coast were 
 captured by his Emirs, Tebnin among the number. Sidon'surrendered 
 to Saladin himself. Tyre was not captured until after a siege of three 
 years. There is no historical account of the breaking of a truce by an 
 attack of the Templars on Tebnin, but they did it elsewhere. Lusignan, 
 king of Jerusalem, broke his oath not to fight against Saladin about this 
 time and had quite a number of skirmishes around Tebnin, but it all 
 seems to have been legitimate warfare. 
 
 576. Sidon lies on the Mediterranean Sea; in earlier times it was 
 one of the capitals of Phoenicia and was one of the many Christian 
 cities taken in Saladin's celebrated campaign (cf. above). Now it is a 
 wretched town of no account. 
 
 577. Selbft^ttMtt^tgfter = id) mit neun^e^n artbern Sempeifyerrert, 
 fo ba$ id) felbfi ber Jttmtlgigfte toar. To denote the number of persons 
 in one's company, instead of using the full cardinal number, the pronoun 
 felbft is placed before the ordinal. Hence the now nearly obsolete com- 
 pounds felbartber (er felbft ber cmbere [ber gtoeite]), fetbbritte (er felbft 
 ber britte), etc. Cf. also the Greek. The cardinal is not common in 
 
236 NOTES. 
 
 this construction, but Lessing has fetu fiingiger (Emilia Galotti, III, i). 
 
 578. 2?om ©afabilt. But compare line 585, where the article is 
 omitted. It may be used or omitted before a well-known proper name. 
 
 583. ©r gatt^ atteht. The friar is humble throughout and uses 
 2)er £>err or the polite iljr (see note to line 2). Here er takes the 
 place of 2)ct §err in the line above and is not to be confounded with 
 the dv often used in address. 
 
 585-6. Notice the change of tense from the past to the historical 
 present in order to denote surprise and express the action more vividly. 
 
 593. 5UtffceI)aftett = aufbettJafyrt. This verb is now nearly obsolete 
 and is seldom used of persons. 
 
 593~4« The bitter sarcasm in these words shows that the Templar 
 considered it the " Irony of Fate " that he was spared to rescue a 
 Jewess from burning and escort inquisitive pilgrims to Mt. Sinai. He 
 is not ashamed of saving the Jewess, as some interpret this passage, 
 any more than he would be ashamed of saving a dog, but he considers 
 it unworthy a valorous and heroic young man desirous of winning fame 
 and honor. 
 
 595-6. Sinai, that is, in Arabia Petraea, the real Horeb, between 
 the Gulf of Suez and Akabah. Sinai is the name of the desert in which 
 the mountain lies. This is then what caused his absence from the city, 
 and as it is far distant from Jerusalem it must have taken a long time. 
 Contrary to present usage, Lessing, like Herder, omits the article with 
 the names of mountains. 
 
 607-8. ®r fyattt burtf) ben §erw Gtin 23rteftf)ett gent fcefteflt. 
 
 These words express the wish of the Patriarch, He would have liked to 
 send, etc. The friar does not wish to emphasize the reality of his 
 statement, but modestly expresses his opinion. We should expect 
 future time, but he is sounding the Templar, and we can supply : er 
 fagte, er fyatte gem eitten SBrief burd) @ie beftelft, toenu ©ie ba$u krett 
 itmretu 
 
 611-12. <Sagt bet ^atnattf)* The fidelity of the friar is seen in 
 this refrain; for he delivers his message literally as his superior had 
 enjoined upon him, but at the same time wishes his bearer to under- 
 stand that he is not responsible for the moral right or wrong of the 
 opinions advanced. They are not his. Cf. Minna von Barnhelm 3, 2, 
 where Just waives all responsibility in the same way. 
 
ACT I. SCENE 5. 237 
 
 615-6. Cf. I Cor. ix, 25; 2 Tim. iv, 8; 1 Pet. v, 4; Jas. i, 12; Rev. 
 ii, 10, for the special crown offered to the faithful. 
 
 618. -Jftettt QttV seems to be an imitation of the French polite 
 monsieur used in addressing strangers. 
 
 619. On account of the following cutd), Diintzer suggests changing 
 2)erm biefe $rorte §it uerbiertert into Urtb biefe, etc. 
 
 622. ©td) fiefcljett — ftd) umfefyert, fefyenb ftd) umtfuirt. Cf. also: 
 2)ctj3 id) mid) in Siert rjefefjen tooEte, and 3n btefer §i£e in Stalien 
 fjentm reifen, urn fid) 311 Befefjen, all from Lessing. 
 
 625. Historically true. Saladin worked zealously on the fortifica- 
 tions of Jerusalem after he had captured it. 
 
 628. $>en ©treitertt (&Qtte§ = ben ^reu^fa^rem. The expression 
 accords with the mediaeval idea that every crusade was a Holy War and 
 the crusaders the warriors of God himself. 
 
 632. $ijttig $f)ilt$)$K That is, Philip Augustus II, of France, 
 who undertook in 1191 a crusade with Richard the Lionhearted of 
 England. But he had already started home in August of 1191 on 
 account of dissensions with Richard. After his departure Richard 
 concluded a truce of a little more than three years with Saladin. Why 
 Lessing mentions Philip here and not Richard is puzzling; for the 
 friendship existing between Richard and Saladin hardly seems a justifi- 
 able reason for this anachronism. However, see note to line 677^ 
 
 641. ($3 toijfltjj toieber lo3<jd)t, colloquial expression for im gall 
 ber $rieg uolltg ttneber cm§brid)t. For the attack of the Templars on 
 Tebnin was only an isolated case and not a general, well-organized 
 outbreak of hostilities. 
 
 647. The Templars' attack on Tebnin was a breach of the truce. 
 
 654-5. This contradicts the Patriarch's assertion (lines 621-2) that 
 the Templar was free. He considers himself simply a prisoner on 
 parole. 
 
 659. $erii&eltt = fiir iibet aufneljmert, to take amiss. The friar 
 has an unpleasant duty to perform, and is fearful that the Templar will 
 fall in with the Patriarch's evil propositions. Hence his apparent 
 relief when he finds him honorable. 
 
 661. $Iu3gattent, spy out. This is a colloquialism, as well also as 
 2)en ©amti§ mad)ert and 2)ct§ ©tiicf magert below. 
 
 663. Stetfen = fcerborgen feiru For 3)ie ungef)euren ^urnmen cf. 
 
238 NOTES. 
 
 lines 403-4, the greater treasury in the care of his father, whom history 
 calls an excellent manager. The fortress on Lebanon is Lessing's in- 
 vention. 
 
 671. 2>ett ©arauS tfym $u matfjeit, d. h., tfjn gu toten. ®arau3 
 
 is a substantive formed from the adverbs gar and au§ (generally masc, 
 sometimes neut.) and has two principal meanings : (1) the sunrise and 
 sunset bell, hence the end of night and day, then of anything; (2) the 
 emptying of the cup when drinking one's health; cf. Eng. * carouse ' 
 which comes from @Ctratt§. 
 
 673. SWatOlttteu. This is one of the many Christian sects of the 
 Orient. They probably received their name from the abbot John 
 Maro ( ?) who lived in the 8th century ( ?) ; they dwelt on Lebanon 
 not far from Byblos. But this is all conjecture, as nothing certain is 
 known. They partook of the Lord's Supper in both forms, allowed the 
 inferior priests to marry, were monothelites till they united with the 
 Roman Catholic Church in the 12th century; but they did not conform 
 entirely to its regulations. As they lived on Lebanon, they would 
 therefore know the way. Saladin had founded a cloister there and 
 allowed the Maronites bells. 
 
 677-9. As above stated, Philip Augustus was on his way to France 
 and Richard the Lionhearted was still in Palestine. It has been sug- 
 gested that the poet's reason for exchanging these two kings was on 
 account of the natures of the two men. Philip was not only cunning 
 and secret, but of a shrewd and ignoble mind; nay, he did not even 
 shrink from great crimes, if for his advantage, while Richard was frank 
 and open-hearted. It may be objected that Richard often did wrong, 
 but yet he did not descend to low cunning like Philip. 
 
 678. Ptolema'is was a strong fortress on the boundary of Palestine, 
 also called St. Jean d'Acre and Accho (?). 
 
 684. &ott Uttb bet Dtben . «. ♦ The priests frequently suffocated 
 every human impulse and moral obligation for the honor of " God and 
 the Order " as they claimed, when anything was to be gained by it. 
 See lines 686-7 f° r a P r °°f of their sense of moral obligation. In 
 striking contrast to this is the simple, straightforward nature of the 
 friar. 
 
 691-2. Specious sophistry, as the Templar's answer shows. The 
 malicious casuistry of lines 695-7 still further brings out the repugnant 
 
ACT I. SCENE 6. 239 
 
 side of the Patriarch's character and is only too true a copy of the cor- 
 ruption that had crept into the Church. 
 
 697. UnfertttUtfen. In the casuistry of the Patriarch the pardon- 
 ing was done for the sake of Saladin's brother and not for the sake of 
 the Templar. 
 
 698. ttub ha tJCrlautett niotte, and since they pretend (in the 
 stories in circulation about your pardon). 
 
 700-701. This appears to be the first intimation to the Templar of 
 the real reason of his pardon. Cf. line 583!?. 
 
 704-710. External resemblance, according to the Templar, should 
 imply an internal one; that is, like features like character. This does 
 not follow, but yet he hopes it may in his case. Nature is true in all 
 its works, for perfect harmony reigns in everything. 
 
 ACT I. SCENE 6. 
 
 716-17. $>otf) tttufj ttf) tttem $afet nut ttmgen = Fr. hasarder, 
 
 risquer le paquet = e§ Ctltf gut GHucf toageiU Cf. Lessing's French 
 translation of his Laokoon : risquons done le paquet, to risk anything, 
 to engage in a doubtful cause. 
 
 718-19. The proverb quoted is unknown to the German, though 
 there are many similar ones; for monks and women were the butt of 
 popular jokes. Seiber ftnb be8 Xeufets &l'o6en, barin er fcingt, iwaS 
 auffi^t. ©in alteS 2$eib Ijeigt jpricfjtoortlid) ein 2?ote bee %m\t\%. 
 The Devil is represented with claws, which he uses to get men in his 
 power. In the first sketch Lessing calls woman the Devil's left claw, so 
 the monk would be the right, referring to the Patriarch's proposals. 
 Prejudice against the Jews is expressed throughout the scene. 
 
 736. Siita = Arabic form for China. Cf. s 2(pfetfttte f ' China apple ' 
 or ' orange.' 
 
 748-9. 2$te ftf)ttctt em 2mgettbttcf tJoriiber ift ? The moment of 
 
 generous feeling in Nathan would soon be over; for the Templar can- 
 not believe that any Jew could be liberal. 
 
 753-. 2futf) tmr towrb T 3 \>ov (now on) ber SSicge ttttfjt gefuttgett, 
 
 etc. This refers to the custom of singing cradle songs predicting their 
 future fate to children. Cf. lines 3845-3847. 
 
 756. Urn ba ein Subeumtibrfjen 5U er^tefjeiu Cf. also the answer of 
 
240 NOTES. 
 
 the Templar. It is hard to reconcile the statement here with Act IV, 
 Scene 7. The emperor Frederick Barbarossa lost his life on June 10, 1 190, 
 so that Daja could have been only two years with Nathan when our piece 
 opens in 1 192. We know that Recha was then eighteen years old, and 
 could not have been brought up by Daja. Cf. Introduction, p. XXXIV. 
 A similar scene occurs in Minna von Barnhelm, Act I, Scene 12, where 
 Just proposes to tell Werner's tale. 
 
 757. fiued)t = $rteg8fned)t or 3toter§fned)t, cavalryman. 
 
 761. (Srrfaufeit, coarse expression, to be ascribed to the vexation of 
 the Templar. (Srtrinfett is the usual word. 
 
 769. $nm JRatfel toon tnir felbfi nttr tt>irb + His (to himself) 
 
 enigmatical conduct puzzles him when he thinks that he, a Christian, 
 should rescue a Jewess. Becomes an enigma of myself to myself. 
 
 776-7. 2lutf) lafyt ten aSater nttr fcom £alfe, Cf. also eutem 
 
 batnit uom £>alfe b.'eiben. Don't bother me with the father. 
 
 778. @ht plumper Stfjttwl). Proverbially the Swabians are called 
 bumm unb eljrlid), the Hessians blirtb and the Pommeranians plump. 
 But here the epithet „plump" is applied to the Swabians. Daja calls 
 him a German bear (1. 786). He half confesses that the maiden's 
 image was and still is in his soul. It could not, how r ever, have been 
 anything but a passing impression, for it was not until his visit that his 
 passion was aroused. Daja appears about to confess Recha's origin 
 when he abruptly leaves. 
 
 786. 2>U beutfrfjer S5tir denotes the bluntness of the German 
 character which did not yield so early and readily to the refining in- 
 fluence of the Roman and Romanizing civilization as the other nations. 
 
 ACT II. SCENE 1. 
 
 788. $80 btft h\X ? Cares of state will account for Saladin's dis- 
 traction. The outbreak of the war and his financial distress draw his 
 attention from the game, so that Sittah has to remind him of his 
 mistakes. 
 
 789. $ur mtd) UUb faUttt* For me a?td scarcely that. He is 
 playing scarcely well enough for Sittah, who modestly assumes that she 
 is a poor player. 
 
 791. Uubebetft = mtgebecft So 5iel) T id) in tit &abtU They 
 
ACT II. SCENE I. 241 
 
 generally say now Me ©abet gebert. It means to fork that is, to 
 threaten two pieces at once with one piece, so that one of the 
 threatened pieces must be lost. 
 
 793- 3>rf) fe^C &0t f 1 cover, or I interpose. 
 
 8oo. $)(*£ ttwrft bu ttttfjt tJCrmuteit ? A rare construction, for the 
 infinitive seldom depends on fettt. Gothic and O. H. German furnish 
 no examples and Grimm finds but one case in Mid. H. German. In 
 Greg, we find : si war en viscken, 774. In the transition period we find 
 many examples and the inifinitive seems to have developed out of a 
 present participle. It is like our progressive form (you were not ex- 
 pecting that, were you ?) 
 
 804-5. 2)letne taufettb ®Utat\ The possessive pronoun shows 
 that that was the usual stake. A dinar is an Arabian coin worth about 
 four dollars; the naserin is a silver coin worth about one half cent, first 
 coined by the Calif Naser or Xasr. 
 
 812. $)eit (5a^ r the stake. 
 
 821. 9lfcfd)ttd) f discover check. It is a move which leaves the ad- 
 versary's king exposed to check from some other piece and at the same 
 time attacks a piece with the moving piece, here the queen. They now 
 usually say ^bgng§ftfjad). The mention of a queen is here an anachro- 
 nism, as she was not introduced into the play till 1525. 
 
 826. $(0^ Ittit bent <5tehte ? would seem to imply that Saladin 
 was not fortunate with his wives, but history tells us nothing of this. 
 
 828-30. This may refer to the fact that Saladin had frequently 
 spared Sittah's queen, but probably refers to his treatment of princesses. 
 When the sister of the defeated Saleh, son of Nureddin, appeared be- 
 fore Saladin (1 175), he returned her her fortress and loaded her with 
 gifts. The mother of the defeated Sultan Massud was treated with the 
 greatest distinction, though her son's domains were not restored to 
 him. Sybilla, wife of Guy de Lusignan, king of Jerusalem, and Maria, 
 wife of Prince Balian II, were royally treated by Saladin. 
 
 839. $te (^fatten Steme, A passage of the Alcoran (Sure 5) 
 which forbade wine, gaming and images (figures of men and animals) 
 was interpreted as referring to chessmen. A sect of Muhammedans, 
 the Sonnites, therefore only played with smooth pieces (glatte ^tetne). 
 Lessing found this in the Preliminary Discourse to the Koran by 
 George Sale (1734). Cf. the footnote to Boxberger's Edition, 1. 841. 
 
242 NOTES. 
 
 Others, especially Persians, did not follow this rule and used carved 
 pieces. Lessing assumes that all priests use the smooth pieces and 
 supposes that Saladin was usually pleased to play with smooth pieces 
 whenever he played with a priest, in which case he did not have the 
 carved pieces to make him more attentive. However, some believe 
 that Saladin distrusted the Imam of using the smooth pieces in order 
 to get the advantage over him. But Buchheim well observes that 
 Saladin was a strict Mussulman and would never have played with 
 carved pieces. It is the enlightened Saladin of the drama who com- 
 plains of the smooth pieces suitable to an Imam. 
 
 841. $matt. Most editions change this form to 3mattt, which is 
 the prevalent and more correct spelling, but Boxberger (ibid.) shows 
 that the form 3tttCttt was more common among Occidental scholars in 
 Lessing's time. 
 
 842. SSctlttft tiritf SBotttMttb is a German proverb: Loss seeks an 
 excuse. 
 
 849. 3etffrettttttg* She here returns to the cause of Saladin's 
 distraction and care, which naturally makes the sister anxious. Qtx* 
 (treiiung (^erftreitt) could hardly be used in the sense of diversion, 
 amusement, for Sittah would not be likely to be diverted when her 
 brother is anxious and troubled. Her brother's anxiety is enough to 
 make her anxious. 
 
 851. ©teriger = etfriger, more zealously. 
 
 852. 2o3gel)t, cf. 1. 641. 
 
 854. ©tittcftattb = SBaffenfiiftftattb. Lessing used the shorter form 
 in several instances. ©ttffeftcmb instead of ©tttlftanb is required by 
 the meter. Cf. 1. 573 about the breaking of the truce. 
 
 857. Oiit^atb^ S3tltber t History knows nothing of this; it does 
 tell us of a proposed marriage of Saladin's brother Melek el Adel with 
 Richard's sister Joan, widow of king William of Sicily, whom she had 
 accompanied to the East. Lessing enlarged this and proposed a 
 double marriage. 
 
 858-9. History often mentions this mutual admiration of these two 
 great men. 
 
 870. 9lfiergfaU&ett* Sittah does not make any distinction between 
 ^Cfcergiaubett (superstition) and ©Icmbett (belief, creed). 
 
 28ir$t =■ tX)iirgt r as it is derived from 2&UT3 (Eng. wort), spice. 
 
ACT II. SCENE 2. 243 
 
 875 ff. Virtue is again elevated above belief (creed), rrorality above 
 religious confession. Christ's name, not his virtues, is to be propagated 
 until it swallows all other names, in that it makes the whole world 
 Christian in name only. The Christians do not wish any longer to hear 
 of good men, but only of good Christians. Sittah, forgets how the 
 Muhammedans propagated their faith with fire and sword. 
 
 882. The Christians generally required the conversion of the 
 heathen before intermarriage. 
 
 885-6. Sittah asserts that love was not brought into the world by 
 Christians and was not peculiar to them. God created man and woman 
 (Gen. ii, 23 ff.) and implanted this feeling (of conjugal love) in their 
 breast. 
 
 891. Saladin's remarks about the Templars are strictly true. From 
 the smallest beginnings they rose to the greatest power and played an 
 important part in the history of the world. But the warlike and secular 
 spirit grew much more rapidly than the religious, and the monkish part 
 of their character was only seen when they wished to cloak their 
 actions. 
 
 892. 5(CC(X = Ptolemai's, lying on the Syrian coast; it played an 
 important part during the Crusades. Saladin's brother was to receive 
 Palestine and other territories and Joan Acca as dowry. 
 
 897. 2{ttern, cf. 1. 235 note. 
 
 903. $rrte is used in the sense of irre madjert, ftorert, fcerttnrrert. 
 
 906. Cf. lines 666 ff. As already mentioned Saladin's father was 
 long ago dead; but Lessing was never a martyr to chronology. 
 
 910. Lessing's own experiences are speaking here. For no one 
 cared less for money than he and no one had more need of it at times. 
 
 ACT II. SCENE 2. 
 
 915. Al-Hafi is under the impression that the tribute from Egypt 
 has arrived and that he has been summoned to receive it. 
 
 917- fttin tiieX = Ijotfjft bid. 
 
 921. $a3 ift fiir tva§ (etum£) norf) ttieutger al$ ntdjtS, That is 
 
 for something still less than nothing; that is, instead of receiving I am 
 to pay out. 
 
 926 ($0tmt r 3 Cud) mtf fetter erft ! Sittah had not only not taken 
 
244 NOTES. 
 
 the "winnings," but had even been paying the household expenses of 
 Saladin, as we shall soon see. Hence she had begrudged herself the 
 money. 
 
 927. @UCt. The uninfected predicate forms meitt, beitl, llttfer, 
 euer, are older than the inflected meitter, meitte, meine§, etc., and assert 
 ownership pure and simple. 
 
 929-30. Sittah is trying to prevent her brother from finding out her 
 secret that the money is out and that she has been paying all expenses 
 for some time. So she wants Al-Hafi to say that he will pay her the 
 stakes. His nun jet is his reply, but he adds something that may betray 
 all. 
 
 941-2. Cf. the proverb „ft)ie gerootmert, fo ^erronnen." Sittah had 
 not really won the game, as Saladin was not yet check-mated, nor was 
 the game actually lost, for Saladin still had chances of winning; she 
 was not to get the stakes as there was no money to pay them, so the 
 proverb " easy come, easy go " applied very well. 
 
 947. 3>d) fyfitte x\)v §trtt tt>oI)l lie&er felfcft = 3d) Wave Hefeer felbft 
 fo !(ug mie fie. 
 
 953. ®tC SDlUttttttCtet, that is, the further concealment of financial 
 straits. For him the farce (9Jhurtmerei) was over. 
 
 958. SSeftfjetbett = (Sinfefyen l}ctbeti, einftd)t§Do{(, be prudent and 
 
 disclose nothing. 
 
 962. HBerbtttett, in the sense of begging one not to do anything. 
 965. $)ir ttirfjt ttdfyer trcten = btr nicfyt tnefyr 3U £er$en ge^en. 
 970 1. ©0 fittb bie Soften fte^ctt geBUeben, the items {of the 
 
 account) remain (unpaid) ; that is, I shall claim all arrears when the 
 treasury is full. 
 
 976. 2tu£tjett)0rfett, that is, the appanage of princes and princesses. 
 Marin, II, 326, relates the following scene at Saladin's death : " He 
 had alms distributed to all poor people, even to Christians. As he 
 had given during his whole life and never saved anything for himself, 
 they were obliged to sell his jewels and furniture. One of his sisters 
 (Sittalscham or Sillah-Abscham, our Sittah), charged with this charity, 
 added her own effects to make the alms more abundant." This prob- 
 ably gave Lessing the idea of the present scene. 
 
 989-991. Among Lessing's material to the Nathan is found the 
 following notice : " Saladin never had more than one garment, never 
 
ACT II. SCENE 2. 245 
 
 more than one horse in his stable. In the midst of riches and super- 
 abundance he enjoyed complete poverty. After his death they found 
 in Saladin's treasury no more than a ducat and forty Naserins." Marin 
 says that Saladin on his death-bed ordered his standard bearer to place 
 the garment in which he was to be buried upon a lance and bear it 
 before the people and say that that was all that the conqueror of the 
 East had gained by his conquests. He left neither house, nor garden, 
 nor estate, nor other property. His saying in Lessing's drama : (gin 
 Jfteib, ein ^djtnert, eiit $ferb — nnb eittett ©ott remains to this day in 
 the Thuringian proverb : ein 9?0(f unb ein ©Ott. 
 
 1002. $&B?ed)ett, to pinch one's self, to curtail expenses. ($?tu= 
 
 $tel)ett = einfcfjrcmfen, retrench. 
 
 1005. Qod) &a§ iann ba$ tttatfjett? As Saladin had always lived in 
 the plainest, simplest manner possible, curtailment, retrenchment, spar- 
 ing would not amount to much. 
 
 1007. 5l&3ttbitt(jett = ttbjllljattbefn, secure some abatement in his 
 duty to his God. But already his God had been satisfied with his heart, 
 and he could give him no less. 
 
 1012. (&pitfyett. Death by impaling is still a common punishment 
 in the Orient and is considered both more cruel and more ignominious 
 than strangling. 
 
 1013. broffeftt = erbroffettt. This punishment was that of persons 
 of rank. 2Utf Ufterfdjug . . . tudr T ergrtffen toorbett, If I were 
 
 caught with a surplus by you. Saladin's punishment for having a 
 surplus was greater, according to Al-HafVs view, than for embezzle- 
 ment. 
 
 1014. tttttetfdjteif, embezzlement. When Saladin's treasurers de- 
 frauded him they lost their places, but received no other punishment. 
 For greed of money seemed to the sultan to be as universal as it is 
 sordid. Thus Al-Hafi would have risked nothing by embezzlement. 
 
 1017. 23et ntemanb anbertt— bei niemanb anberm, or bet niemanb 
 embers, for Bei fetnem anbern. 
 
 1020-21. 5(ltf bent Xvodtttn feitt. Stranded, aground are the 
 corresponding English nautical expressions. To be dead broke, to be 
 strapped (slang) renders the German idea. For the German is slangy 
 and sounds strange in the mouth of Sittah. But we must remember 
 
246 NOTES. 
 
 that Lessing used the expressive language of his day and ennobled it 
 by his approval. 
 
 1023. SftHttm tWf = mmm ©eft) dltf, borrow money on security. 
 933te &U faitttfi . . , fcerftmtf). When necessary he must promise the 
 highest interest. 
 
 1024. SSorgcn = 3)arle^n nefymen; letfjen == S)arlel)n gebert, that 
 
 is, borrow money, loan money. But the Germans are not so careful as 
 we in the use of these words. Lessing uses them correctly here, but 
 in 1. 1056 uorgett stands for (eifyert. 
 
 1032. Al-Hafi's astonishment is quite natural, because he knows 
 that Sittah refers to Nathan and he does not wish to have him robbed. 
 His awkward efforts to save his friend are amusing. 
 
 1035. 3Rtdj beitft = id) ertnnere mid). Lessing found this im- 
 personal construction in Logau and stamped it with his approval. 
 Generally the dative is employed with bertfen in the sense of ftdj eritt* 
 
 Hern. 
 1037. Sent ($ott — ber ©ott ber 3uben, ber ©ott feirter $ftter, 
 
 unless the pronoun is used for the sake of the meter. For Sittah knew 
 of Nathan's enlightened character. Cf. line 1 1 23 and Buchheim's note 
 to this passage. 
 
 1040-41. To the Dervish living in voluntary poverty riches was the 
 smallest and wisdom the greatest possession, and we do not question 
 his wisdom; for riches have wings and wisdom remains forever with 
 its possessor. 
 
 1048. Notice the past tenses. Once it was true, now it is not. 
 
 1050. $te gait^c Qtabt erftfjattt (bacon), 2£a§, etc. The particle 
 
 battort is necessary to make a rounded sentence, but the exigencies of 
 the verse excluded it here. 
 
 1055. Al-Hafi had already sounded Nathan and knows that it 
 would be useless to try. Now he is only anxious to save his friend 
 from a forced loan. 
 
 1062-3. @tr tVtify £1t lefiett = il sait vivre, is well-bred, has good 
 manners. 
 
 1067. %V0fy 8a(abttt. Cf. note to line 411. 
 
 1068. SBetttt ftfjOtt ttid)t gatt^ fo tuel. Nathan was more circum- 
 spect in his giving and did not scatter his money broadcast like Saladin. 
 
ACT II. SCENE 3. 247 
 
 1069. (Sottber Slttfefyett = oljne $iitfftd)t ctuf ba% rcCtgtofc 23efenrtt= 
 
 ttif}. Nathan had risen above the narrow bounds of his own creed and 
 called every human being a brother. 
 
 1071. Parsees or Ghebres are the members of a religious sect of 
 Zoroaster. As they worship fire they are peculiarly repugnant to the 
 Mussulmans as heretics. Cf. lines 451 and 1489. 
 
 1077. Cf. Boccaccio, Giorn. X, Nov. Ill, where Mitridones desires 
 to kill his rival for surpassing him in giving (also called Nathan in the 
 novel). See Introduction, p. xxvi. 
 
 1078. £of)lt UOtt ($Dtt. Every recompense from God, either as 
 thanks from the receiver of the gift, or direct blessings from God for 
 well-doing. 
 
 1082. ©efeif, Mosaic law. 
 
 1086-7. iifcent gfuff mit if)m gefpamtt; on bad terms with him. 
 Cf. liber ber §attb, fiber ber 9Icf)|e{ feitt. Now they generally say simply 
 mtt eirtem gefpannt feitl. The expression comes from wrestling. 
 
 ACT II. SCENE 3. 
 
 1 103 ff. Fancy has ever delighted in finding hidden treasures, es- 
 pecially in the Orient. Josephus (Jewish Antiquities) relates that 
 Solomon buried immense treasures with his father David, At one time 
 Hircanus the High Priest, at another king Herod, opened the grave and 
 took out large sums of money. The royal coffin was, however, so in- 
 geniously concealed that it was never found. Solomon's grave was also 
 said to contain immense treasures, but both only yielded up their hidden 
 wealth at the magic word which was supposed to bring the treasure to 
 light. 
 
 1 104. ^eteit StCgef, In ancient times royal graves were fre- 
 quently sealed for safety, and this must refer to that custom, unless it 
 refers to the ingeniously hidden graves. 
 
 1 1 15. ^etttt tt Ijattbelt* Commerce is a far more fruitful source 
 of wealth than mines or hidden treasures, though Saladin was hardly of 
 that opinion and he may have said it in contempt. 
 
 1 1 16. <3aumtiet = here £afttier and the camel is probably meant, 
 as it is the beast of burden in the East, 
 
248 NOTES. 
 
 1118. gf) = friifjer. 
 
 1 125. gingefttmmt mxt jeber Sdjimfyett = fur jebe ©djonljeit env 
 
 pfcingtid). Nathan was a man of culture and refinement. 
 
 1131-2. (Seutern 2$olU eutfKiefyeit = ben CHjaraftev feines $offe8 
 t>erfeugnett\ For avarice is the great sin of the Jews, according to 
 Sittah. 
 
 1 137-8. Boccaccio also states that Saladin would not resort to 
 force. 
 
 1 142. §araitt = §arem, though §aram is considered the more 
 correct, if less common, form. 
 
 ACT II. SCENE 4. 
 
 1 162. ©att$ tttoa§ attbre3 r etc. That is, he thinks love may move 
 her breast instead of gratitude. 
 
 1171-2. 2)a3 cut = fur attentat tft abgetfjan = 2>a8 tft em = fur 
 attentat abgetfjatt. The unusual order of words is caused by the verse. 
 
 1181. ©0 mafyt rntr, ba§ cr Surf) Ijter attest geroatjv ttrirb; 
 
 Please do hasten away, so that he may not see you here. Cf. line 496 
 for the colloquial use of macfjetV 
 
 ACT II. SCENE 5. 
 
 1 191. $aft fd)eu r trt) mtd) be3 ©Mtbertittg3 + ©id) ftfjeuen is 
 
 usually followed by the preposition Dor and the dative, or by the simple 
 dative, only rarely by the genitive as here. 
 
 1 192. O^flUfye Xugettb is a favorite expression with Lessing. Cf. 
 Emilia Galotti, Act II, Scene 5, where the term is applied to Odoardo, 
 whose character is very similar to the Templar's. 
 
 The three words fcfyeiten (shrink from), ftlt^en (startle, puzzle), and 
 tierlegen (confuse, perplex) form a descending climax, so to speak. 
 Nathan's approach was not servile, but somewhat uncertain on account 
 of the rugged virtue of the Templar. 
 
 1 196. 2)ett bratten ©attg, the manly gait, bratt means firm, 
 sturdy, vigorous. 
 
 1 198. 28o fat) id) bod) bergteitf)ett? The appearance of the Tern- 
 
ACT II. SCENE 5. 249 
 
 plar recalls a faint recollection in Nathan's mind of having seen a 
 similar person, which becomes more definite in Scene Seventh, and 
 finally leads to the peaceful solution of the dramatic plot. The follow- 
 ing dialogue shows the Jewish traits in Nathan's character : submissive 
 patience, humility and perseverance. 
 1202. ^er^teljt (uergieljen, not beqeiljen) is used in the sense of 
 
 stay, that is, hasten not away till you hear my thanks. 
 
 1207. (^tO^tttUt, say the critics, is not exactly the right word here, 
 but (Sbelmut. (Sfrofjmut is a Christian, loving self-abnegation, while 
 (Sbetmut is merely a generous self-mastery. The Templar in saving 
 Recha did not overcome his Christian pride, for it was repugnant to 
 him to think that he had rescued a Jewess. But he showed ©bettttut 
 in the philanthropic exposure of his life to save a fellow-being. 
 
 i2ioff. The Templar is applying the Patriarch's casuistry that we 
 owe no one thanks who does not perform the service for our sake. Cf. 
 lines 695-7. He refuses to receive thanks of the father because he did 
 not do the deed for the father's sake. He debases it to a mere deed 
 of a Templar's duty, and legal duty at that, when it was philanthropic. 
 He descends still further when he pleads indifference to life as the 
 leading motive of his action; that is mere egoism. 
 
 1218-9. $n bte (sdjatt^e fd)(agett = auf§ @$>iet fefcett. @d)ange = 
 la chance, which denotes the fortunate throw in dice, then uncertainty, 
 chance. Lessing found the word in Logau. 
 
 1219-20. The Templar is not telling the truth; he did not know 
 that it was a Jewess. Cf. Act I, Scene 6 and Act IV, Scene 4. 
 
 1221. ©tO^ Uttb abfdjeultrf). It was grand to rush to the rescue 
 of a human being, but abominable to ascribe it to disgust of life and 
 contempt for Jews. But the generous Nathan excuses it as modesty in 
 order to escape notoriety and admiration. 
 
 1232-3. In the first sketch Lessing wrote, — jo brautfje tt)enigftetl8 
 toa8 ba% beffre an tljm iji — fetnen 9tod)tum, which explains this 
 passage. 
 
 1235. Scrrebcn = Derftdjertt, baft ettoaS ttidjt fei, ober feitt toerbe; 
 t>erfd)tt)orett, solemnly renounce. 
 
 1238. gfe^e, now ber ^t%m ( ra g)> though less correct. 
 
 1240. Wit etttS. Cf. line 104. 
 
250 NOTES. 
 
 1245. Httb \>a§ Mam Ct, etc. It seems strange that the Templar, 
 at the sight of this spot, should now unnecessarily mention a deed 
 which he had hitherto almost ignored, and it is thought that this spot 
 recalled to him the picture of one who had become dear to him, but 
 too many passages contradict that. It was rather a scornful allusion to 
 his burnt cloak for which some day he might claim indemnification. 
 Nathan understood how to make good use of this incident. 
 
 1249. $f)Ut refers to $ltd f and is repeated in the next line in ben 
 
 1252. <£)er Sro^fett Uteljr, The cloak had been exposed to all 
 
 kinds of weather. Notice the partitive genitive. 
 
 1256-8. Nathan's skill in winning the Templar is well shown in 
 these lines. He had noticed that the Templar was weakening and 
 presses his point in a masterly manner. The Templar's reply shows 
 that he had gained his point. 
 
 1262-3. ©tcMt Uttb fcerfteflt ©ltd), simulate and dissimulate. "I'll 
 find the kernel out of the bitter shell, however brusk and rude you 
 may be." Nathan repeats a suggestion already made to Daja, lines 
 
 5 2 3-4. 
 
 1268. $fot)t ifjre $ritfUtt(J* Knowing the feeling of gratitude in 
 the one saved from death and the readiness of servants to enter into 
 love affairs, also remembering the absence of the father you would not 
 put her to the test in order not to win an easy victory. $t)Vt ^riifutttj; 
 if) re is objective, test of her. 
 
 1274. £ragen = ergeugen, produce. 
 
 1278. W\t biefent Uttterfrffteb tft T 3 mtfjt tucit Ijer, this difference 
 
 is unimportant. Nathan's idea is that the equality of man makes the 
 differences non-essential. 
 
 1284. 9htr ntu|f ber ®non ten Bnubbtn Ijitfifif) bertragen. Now 
 
 usually $norrert (masc.) and $rtttbbe (fern.) ; the meaning is the same 
 for both words (gnarl, excrescence on trees). People must bear and 
 forbear and then all will be well. 
 
 1285 ff. The hillock must not presumptuously pretend that it, did 
 not spring from the earth. Nathan is zealous against any aristocracy 
 in religion. 
 
 1286. entfttjoffen = etttftroffen. 
 
ACT II. SCENE 5. 251 
 
 1293. <Std) entftrccfjen = ftd) mtt ©ettmft con etmctg guriicf^atten, 
 
 restrain one's self. 
 
 1293-5. Elsewhere Lessing remarks that the Jews are the only- 
 people who made a business of spreading their religion. On account 
 of this religious zeal Christ had reproved them and Horace had laughed 
 at them. The Christians had merely taken this zeal from Judaism and 
 carried out the idea in their teachings. The Mussulmans, too, had 
 spread their faith with fire and sword. 
 
 1300. %\l il)rer ftfjttmr^eften ©eftaft In his Dramaturgy Lessing 
 says that " the crusades themselves, wdiich were at bottom a political 
 move of the popes, became in their execution the most inhuman perse- 
 cutions of which Christian superstition was ever guilty; true religion 
 had the most and bloodiest Ismenors; and does punishing individual 
 persons who had robbed a mosque compare at all with the fatal rage 
 which depopulated believing Europe in order to devastate unbelieving 
 Asia?" 
 
 1301. 2U3 Ijier, aU je*?t? = al8 im Orient, ate toafyrertb ber 
 $reu$£uge ? That is, in Palestine, which became the scene of the 
 bloodiest and almost endless religious wars during the crusades. The 
 consensus of opinion seems to be that Lessing is right. They were 
 uncalled for, were cruel, were the hotbed of political ambition, malice 
 and treachery from a human point of view. 
 
 1321. gfewe = gufunft. 
 
 1325. Ultfrct s Jietf)a* As friend of Nathan in whom he has found 
 a congenial spirit he takes an interest in all that interests his friend. 
 No longer governed by his prejudice against the Jews, his impetuous 
 nature now yields to the favorable impression that Recha had made 
 upon him and his interest grows apace. 
 
 Observe the skillful dramatist in Lessing. This inclination is to be 
 intensified by delay. Nathan is here called away to prevent the con- 
 versation from dragging out too long, to give an opportunity for the 
 meeting of Recha and the Templar, of Saladin and Nathan, which 
 develops the real plot of the drama. After this slight interruption the 
 second part of the conversation between the Templar and Nathan 
 seems all the fresher and more interesting; for the startling news 
 brought by Daja lends it a new zest. 
 
252 NOTES. 
 
 ACT II. SCENE 6. 
 
 The fright of Daja is quite natural; for when the Sultan sent for a 
 rich Jew it boded no good. Her anxiety also served as a foil to set off 
 Nathan's composure, as nothing should disconcert the truly wise man. 
 
 1337. ©eftrcttget fitter, ©eftreng was formerly an epithet of the 
 nobility. Cf. English Dread sovereign ; we now say worshipful. 
 
 1338. ©fl fcefittttmcrt (bariim), toa$, etc. Verse often requires 
 the omission of particles absolutely necessary in prose. 
 
 ACT II. SCENE 7. 
 
 1343. No oriental prince has ever had a better reputation than 
 Saladin according to the testimony of all parties. Nathan preferred 
 the pure picture of report for fear that personal knowledge might 
 tarnish the image he had conceived. 
 
 1345. aBcmt attbeti? bcttt fo ift, if that is really so. 
 
 1346. ©parmtg = @d)0ttung, which is the Mid. H. G. meaning of 
 the word. 
 
 1348-9. For he had saved Recha and become his friend, so that 
 Nathan lived a second life in Recha and a third one in the Templar. 
 Sflppelt, bretfarf) intensify the expression, but here there was not 
 only a broader life, but also a threefold life for Nathan. 
 
 1 35 1. At first Nathan would not lend to Saladin. The cord (©eit) 
 now thrown around him changes the whole situation. 
 
 1373. @UC? Wamc ? The old presentiment that he had seen a 
 person like the Templar rises once more in Nathan's mind, and the 
 Templar's answer only strengthens it. Distrust causes the Templar to 
 conceal his real name (Leu von Filneck) and give the name of his 
 adoption (Curd von Stauffen) . Nathan suspects that there is a mystery 
 behind this and he realizes that it must be unraveled before matters go 
 too far. 
 
 1378. $au(eit. His uncle and mother were buried there, gauletl 
 (rot) is a very coarse expression, but suits the Templar's blunt Swabiar 
 nature. 
 
 1386. Sttttbfdjaft = 23etatmtfdjaft. 
 
ACT II. SCENES 8 AND 9. 253 
 
 1391. 28oIf (t)Mt ^tfttetf) who was Nathan's friend. See lines 
 3784-3785. 38otf5 ®cmg; it was etn „braUer" @artg. Cf. line 1196. 
 
 1395. £a3 ^eucr feute3 %$lid§. The Templar had eirtert tro^tgen 
 S8Ucf (1196). Orientals have fiery eyes more often than Occidentals. 
 
 1399. David Strauss calls attention to the fact that Filneck may be 
 a reminiscence of the little castle of Filseck not far from Hohenstaufen. 
 
 ACT II. SCENE 8. 
 
 1405. 28a3 Salabitt mtr ttritt* Colloquialism for Don mtr mill. 
 The dative is the ethical dative, or dative of interest. Some consider 
 this a Gallicism in imitation of the French me veut. 
 
 1410 ff. He cautions Daja not to betray his secret and seems to 
 hint at a possible union of the Templar and Recha, which would quiet 
 Daja's conscience. 
 
 ACT II. SCENE 9. 
 
 1428 ff. Cf. Scene 2, lines 1030-1093, where Al-Hafi did his best to 
 avert danger from Nathan, but in vain. 
 
 1433-4. Cf. line 450. Nathan knows the way from having been 
 there on his commercial voyages. 
 
 1435. < &t§ ( $&Z§§ 9 along the way. Genitive of place. 
 
 M37- @itt yia&ttX = ein s ^Uger, as he would become a begging 
 Dervish once more. 
 
 1441. The gold purse contained about 30,000, the silver about 500 
 Turkish piasters (= about one dollar apiece). Cf. Act IV, Scene 3 and 
 Act V, Scene 1, where the leathern purses are in Saladin's palace. 
 
 1443. Uttb tOCtter ift e3 tttd)t£? The Sultan appears in a different 
 light to Nathan since he has become the friend of the Templar whom 
 Saladin had spared. He has no fear of suffering wrong at his hands. 
 Nor is it Nathan's nature to cherish childish fears. 
 
 1444-5. 2$ie er (Jutf) toon Xag $u Sag 9lu3fyi>f)lett ttiirb bi§ auf 
 
 bic 3el)ett? In his collection of " Proverbial Sayings " Lessing notes 
 from Sebastian Frank : „(§r iff f)0l)( bt§ an Me 3 e fy en " ( saici °f one wno 
 is insatiable). From this Lessing formed the present expression bt§ auf 
 btc 3^n an§f)5fy(en = anSjangen, to suck out one^s marrow, to drain 
 dry. 
 
254 NOTES. 
 
 1446-8. The prudent Nathan's riches are compared to usually never 
 empty barns (fonft me leeren @d)euern) of wise charity (ber roetfen 
 SJUtbe), which the extravagance of Saladin is to drain dry until the poor 
 home-mice (Me cuttten etttgebornert 2ftciu3d)ert, that is, those poor 
 people whom Nathan cares for) shall starve. Cf. the ^riamel noted by 
 Lessing: „ettt ©djeuertt oljtie 9ttauf3 = 2)a8 ift rotber bte natfirUd) 2trt." 
 
 1456. @bCtt ba3 = ebert nad)bem ba$. 3)aJ3 in German is often 
 used for a compound conjunction like the French que. 
 
 1459- SSerforen glaubte, fdjon (oerloren) gegeben tjatte. The 
 
 omission of cerloreit is more than poetic license. 
 
 1466. ®et JHorfje (pr. as a German word), now called £I)urm. It 
 is the English rook (castle at chess), Persian rokh, said to have meant 
 warrior, hero. With the ancient Germans the piece represented an 
 elephant, with the Persians it was a camel mounted with archers. It 
 took its name from the figure it represented. 
 
 1470. $n Uhtmptn werfen, vulgar expression for <mf (fiber) ben 
 
 §aufett roerfett, to upset everything. 
 
 1474. SetttC taitbC (f)0l)fe) SWttft, From the common expression: 
 2)a$ ift leine taube Wuft roertl) Lessing formed : (gg gait feittc taube 
 yiu§ (feme Slcittiglcit). The stakes were a thousand dinare. Cf. 
 lines 804-5. 
 
 1489. Uttter tttehtett ©fjefcew, Cf. lines 450, 1071. Al-Hafi had 
 once been with them, hence he calls them mettte ©fyeber. 
 
 1497. s ^5(acferei f worry and turmoil, for placfett is intensified 
 ptagen. 
 
 1498. $>elf, or Qaltf is the Arabic for the German $ittef (smock) 
 of a Dervish. Here it means a tattered garment such as the begging 
 Dervishes wore. 
 
 1506. fi It all ttttb $(lU is a rhyming formula taken from fireworks 
 (sudden explosion and fall), meaning suddenly. 
 
 $l)ttt fef&ft leben = ftd) felbft teben. In earlier times iljm, il)r, 
 ifynert were used as reflexives, but Mod. H. G. demands fid). The de- 
 cision to live to one's self must be an inner prompting of the heart and 
 not a deliberate act of the reason. 
 
 1508-9. 2M md|l ! ttue r 3 (Surf) 99Bu^( biittft The Dervish sees 
 the inconsistency of saying farewell (that is, live well, be well, be pros- 
 
ACT III. SCENE I. 255 
 
 perous) to one who would not fare well according to his idea, and 
 adds : as it seems well to you. 
 
 1 5 13. S3iirgen usually has the preposition fur; fiir meine Sftedjtumg 
 Mrgt — 31jr ober ©ittftlj. 
 
 1514. $ie (=3>afur) biirgetd). 28ilber = wtge&unbener -ftatur* 
 
 menjd). The free, unrestrained life of a Dervish who worshipped 
 nature was his ideal life. 
 
 15 15. Critics trace this celebrated saying that the beggar is the only 
 true king to the Persian poet Saadi, but the idea is too universal to be 
 property of any one author. 
 
 ACT III. SCENE 1. 
 
 1519. %lotf) fo hath = mbgUd)ft Balb, augenbftcfftdj. Imitated 
 from the negative nod) tttdjt fo bctlb. 
 
 1535. Hitherto Recha has had but one wish, eutetl 2£nnfcf) alter 
 25itnfd)e (to see and speak with the Templar), which dilates her heart, 
 and she fears that no other equally pleasant wish will come to take its 
 place when that is satisfied. 
 
 1538 ff. Daja's desire to reveal Recha's birth to her leads her to 
 enigmatical speeches which Recha interprets in her own way. 
 
 1546. 5H3 bic td), etc. The relative sentence preceding the ante- 
 cedent gives a fine effect to the whole clause. Klopstock and Goethe 
 used the same device. 
 
 1547. 'BptVXt btrf) = ftrtiltbe bid). It is not an elegant expression, 
 belonging rather to daily life. 
 
 1548. Cf. Is. lv, 8. Daja sees the hand of Providence at work, but 
 is forced to speak in riddles. 
 
 1556. "Too scientific for a girl," observed Ramler. But Recha is 
 Nathan's child and has been instructed in his philosophy, and is here 
 merely repeating her well-learned lesson. It is true Lessing is preach- 
 ing his own gospel through her, still that does not change the fact that 
 Recha had been well instructed in regard to God. 
 
 1564. ^Ctt (Battmi bet Sermmft, that is, the religion of reason. 
 (£aat would be better than ©amen. Nathan had not educated Recha 
 in any revealed religion, but in the pure religion of reason; hence she 
 would not listen to the weeds (Unfraut) of other lands. 
 
256 NOTES. 
 
 1571-4. According to Recha the Christian faith took away the 
 power to act and the clearness of consciousness (cf. lines 360-4). 
 
 1577- s Jhtr frfjlcigt cr mix utd)t ^u = 9lux tft er mix tudjt jutrag* 
 lid), pafjt nidjt in tncinem SSefen. 
 
 1579-80. According to Nodnagel, Lessing is skillfully preparing the 
 way for Recha's apparent coldness toward the Templar, which would 
 otherwise appear strange to us. 
 
 1587. Deeds, not faith, interest Recha. For when faith is mere 
 imagination (ftJ&fyttett) about God it can produce no real heroism. Cf. 
 
 Nathan's lesson: „23egreifft bu after, 2Bte iuet anbad)ttg fcfytnarmen 
 letdjter af$ ®ut fyartbeftt ijr?" Line 360 ff. 
 
 1589-92. Religion does not depend upon any faith (confession), 
 it is resignation to God. Schiller sees in these words the whole spirit- 
 ual trend of the Nathan. It is the Age of Enlightenment speaking 
 through Lessing. 
 
 1600. D6 and) er (jo beitft fate bu), for then he would also wish to 
 convert her; or whether he thinks as my father, for then he will be 
 more congenial to me. 
 
 1601. The indefinite e$ ($0tmnt e8 ttid)t an Utlfrc Satire?) denotes 
 the uncertainty in the speaker's mind as to who was coming. This 
 indefinite use of e$ is quite common in German and can generally be 
 translated by the indefinite some, some one, somebody. 
 
 ACT III. SCENE 2. 
 
 1604. Uttb bod) (jaumte id) t»ergeben§ fo tange). 
 
 1608. JBaffereimer* The Templar had considered himself the 
 mere mechanical instrument of rescue with which his free will had 
 nothing to do, and Recha is now repaying him for his bitter words to 
 Daja. Her bitterness is seen in ^eratt^fdjmtjV which represents mere 
 blind chance at work in a haphazard way. while Recha thinks Provi- 
 dence orders all things. 
 
 1610. 3)Uv mtf)t3, bit ttttf)t3, an idiomatic expression, just so, with 
 perfect indifference. 
 
 161 7. §etau£jd)ttUJ?. Certainly a vigorous term, which sounds 
 strangely in Recha's mouth, but probably the strong language of the 
 
ACT III. SCENE 2. 257 
 
 Templar justifies its use by her. It is, however, not so vulgar as some 
 would make it, for good poets often use it even now. 
 
 1618-ig. Probably the Templar had boasted that in the Occident 
 wine urged men to more foolish deeds than the rescue of a Jewess, so 
 that wine may have prompted him and not his free will. The Mussul- 
 mans were prohibited the use of wine and the Jews were restricted in 
 its use. 
 
 1619-20. Compare the Templar's cold remarks to Nathan, lines 
 1213-15: „(§:$ ift ber ^empetfyerren s .]3ftid)t, bem (Erften, bem SBeften 
 oei^utyringen, beffen 9?ot fie fefyem" The too mechanical view of the 
 Templar receives its merited rebuke from Recha, who puts his every 
 folly (Jebe £I)0rl)eit, 1. 1625) in its true light. 
 
 1624. ^trf) libel flttlief?, gave you short replies, treated you curtly, 
 snubbed you. 
 
 1630. £iefe fletttClt 3tad)eftU The sarcastic remarks with which 
 the Templar had sought to escape thanks for his good deed. 
 
 1633-4. It i s n °t such an uncommon trait to be chary of one' 'j grief 
 and prodigal with one's life. Grief is sacred, while life belongs in a 
 sense to others, which scenes of great danger prove beyond doubt. 
 Intimate friends have a certain right to share one another's grief, but 
 the Templar was alone in Jerusalem and was moreover melancholy. 
 Compare his reason given to the friar: „$3erm id) mm metandjolifd) 
 gem mtd) fiil)(te?" line 552. It shows the sympathetic nature of 
 Recha, however, to be moved at his grief, and she abandons her sar- 
 castic tone. 
 
 1640. 3war t # , Derftetft , . . ber ©djretf (ben 9ttenftf)en, nrie 
 
 Ghtd), ai§ i\)V til £obe3gefaf)r fdjUJe&tet), Sight and hearing were so 
 absorbed in Recha that speech fails him. 
 
 1641. Notice the double accusative after ftnbert (the direct object 
 ($ltd) and the factitive accusative ben namfidjen). Lessing also uses 
 the verb gtcutBen (lines 2034-35) in the same way. 
 
 $>e£gfcttf)ett f the same, that is ^pailfe, as above, line 1640. 
 
 1648. 5(ttf ©ttt(ri, where he had accompanied pilgrims. Cf. line 
 
 595- 
 
 1652. WU (er Me 3el)n ©ebote Don if)m empfing). 
 
 1653. There was no superstition in Recha, she was too well edu- 
 
258 NOTES. 
 
 cated by Nathan and knew that God was omnipresent. She had no 
 idle curiosity to seek the place where Moses may have stood, that was 
 indifferent to her. 
 
 1656-8. Some refer this question to the remark of Till Eulenspiegel 
 that he always wept when descending, for he knew that another moun- 
 tain would soon come, but laughed when ascending, because he would 
 soon be descending into the next valley. Others refer it to a passage 
 in Breuning von Buchenbach's Orientalische Reysz (Strassburg, 1 61 2), 
 who, after describing how he had made the ascent of Mt. Sinai on a 
 side where there were steps, states that he descended on a side where 
 there were no steps, for which reason the descent was the more difficult 
 and troublesome. 
 
 This naive and rather childish question seems very odd when coming 
 from Recha; for we expect from her only noble thoughts and great 
 intelligence. Commentators differ as to the exact significance of the 
 question. During the crusades the air was full of just such absurd 
 superstitions, and Lessing may have wished to ridicule them. But why 
 put the words in Recha's mouth and not in Daja's, where they would be 
 appropriate? Recha had just rebuked the Templar for his rude be- 
 havior, and may now wish to give a lighter turn to the conversation; 
 possibly there was also just a shade of mischief in her question. In 
 line 1600 she says: „mir liegt bctrcm urtenbfid), ob cmd) er (fo benft 
 tt)ie bit), and here she is testing the Templar to see whether he is 
 superstitious like Daja. In his turn he recognizes in Recha a congenial 
 soul, hence his reference to Nathan's words: „$emtt fie MIX erft !" 
 She is not a fanatic, and therefore worthy of his esteem, friendship, nay 
 even his love. She has solved her doubts also, but the angel theory 
 and her father's thorough cure have completely removed every senti- 
 ment of love in her breast. 
 
 1663. 9ftetner Stnfalt, genitive after ladjellt, which, in higher 
 diction, governs this case. Recha was conscious of the absurdity of her 
 question, but it was only by such a question that she could discover 
 whether the Templar was bigoted or one of nature's noblemen. 
 
 1672. SDtir fagt ♦ ♦ ♦ tierfd)tt)eigt ? Recha's tone, her remarks about 
 her question, her silence had clearly shown the Templar that she con- 
 sidered such superstitions only follies. For there were higher questions 
 
ACT III. SCENES 3 AND 4. 259 
 
 to discuss and greater problems to solve which would ennoble man and 
 not degrade him to a mere seeker after wonders. 
 
 1683. They had not made any such appointment. He only wishes 
 to leave Recha because he shows his love too plainly, as Daja observes 
 after his departure. 
 
 1687. QaftU = dlod) ba]U, moreover. 
 
 ACT III. SCENE 3, 
 
 1694. 2$a3 fiJmtttt il)m an ? This verb usually requires the ac- 
 cusative, but cf. Schiller, Jungfrau von Orleans : „9Jftr fommt etrt etgen 
 ©ranen an bet btefem Segen." It is equivalent to t)on ©utem ober 
 SBofem befallen toerben. 
 
 1708-9. Daja firmly believes that Recha's calmness rests upon the 
 belief that the Templar's distraction and anxiety assure her of his 
 passion for her, but Recha herself is quite unconscious of its cause. 
 
 1718. That would mar Daja's plans, as she hopes to save Recha to 
 the Church and get back to Europe with her. 
 
 ACT III. SCENE 4. 
 
 1734. It must be remembered that Nathan was conversing with the 
 Templar and had to be called by Daja. Then the Dervish detained 
 him a while. 
 
 1735. It was the sister who set the trap to catch Nathan, hence 
 the reproachful tone in Scfjttefter ! <Sd)trjefter! 
 
 1739-42. „gaHen legen," „anf ©fatteiS fiifjven," „@efb ftjdjen" are 
 all idiomatic phrases of common life; set traps, lead one on the ice, bait 
 the hook for money. 
 
 1743. 5ft)Baitgen is a very unusual word taken by Lessing from the 
 colloquial language. In his remarks on Adelung's Diet, he says : 
 
 ^bbangen, bnvd) 25angemad)en etnem etroa3 abliften, abpreffen. 3d) 
 toeift feine gebrncfte ^Cntoritat; aber id) fyabe fagen fyoren: (§r f)at mtr 
 tnein §au3 mefyr abgebangt at§ gelanft Extort by intimidation. 
 
 1745. ®cr ^letttigfeitCtt fkhtfte. That is, money. So thought 
 Lessing, and the trait repeats itself in all his great characters. Cf. 
 Major von Tellheim, Nathan, Saladin, Werner, the Dervish, etc. 
 
260 NOTES. 
 
 1756. Sid) aU)§rcb T t = ftd) auerebet = se excusare, how he gets out 
 of the trap set for him. 
 
 1759-60. £te 9Ze^c &or&et fid) ttiinbet = an ben 9?e£en uorbei ftdf) 
 fDinbet. When no other preposition accompanies the noun, Dorbei 
 governs the accusative and stands after the noun. 
 
 1774. SBefdjimeit = befdjotugen. The former is the historically 
 correct form, but befd)OItigen, formed after the analogy of other verbs 
 in -g, has superseded it. 
 
 1779- 3^) tfltt$e, tt)ie id) faitlt. He thinks of the awkward bear 
 dancing to the public, and would prefer to have it worse rather than 
 better. 
 
 1783-5. History confirms Sittah; for Saladin's prudence and fore- 
 sight contributed as much as his sword to his success. 
 
 1786-7. There seems to be no definite source for this fable-like 
 illustration. Lessing's fable (gabelrt II, 7) of the Lion and the Ass 
 does not apply well to the passage, nor that of the Lion and the Jackal. 
 It hardly needs any source. It is correct in form and true in its nature 
 and needs no authority to give it currency. 
 
 1794. 23eftel)en = bie ^riifurtg ber Section befteljen, stand the test. 
 
 1795. $er SJflrijang, of the antechamber. s Ji(Utfd)t, rustles. 
 
 ACT III. SCENE 5. 
 
 1778. 9lltr oljtte 3"Urd)t* Saladin thinks of a crouching Jew as he 
 knew them. Sittah thinks Nathan may be „ettt furdjtfamer, beforg(id)er" 
 
 3ube. 
 
 <£)ie = bie gurdjt. The id ea f cursing the enemy with fear, etc., 
 is frequent in the Old Testament and in antiquity; it is therefore very 
 appropriate in the mouth of a Jew. 
 
 1 80 1. Nathan does not admit the competency of the people to call 
 him the Wise and modestly declines the title. 
 
 1 80 1-2. Perhaps the Latin proverb Vox populi, vox dei was in 
 Lessing's mind when he wrote these lines. Cf. Schiller's Maria Stuart, 
 Act IV, Scene 8, where Burleigh says to the queen: „@el)0rd)e ber 
 ©timme be§ 2>olfe3, fie ift bie ©timme @otte3." 
 
 1806-7. Cf. the Templar's remark, lines 741-2: „©emem 
 (Nathan's) $otfe ift veld) urtb ttjcife tuefletdjt bct§ ndmUdje." 
 
ACT III. SCEN~ 5. 261 
 
 181 1. %d) fjiire bid) beroeifett, ma§ ton tt>iberft)red)ett ttuttft, 
 
 liKMbertyredjen with the accusative is found in Mid. II. German. 
 Nathan's proof shows his wisdom. 
 
 18 19. Xrotfeite Skrtmitft, *>&r reason. 
 
 1 82 1. 3tufrid)tig, etc. Saladin is thinking of the religious problem 
 that he is going to propose to Nathan while Nathan applies it to 
 business matters. Nathan has already learned from the Dervish that 
 Saladin wants money, but he prudently pretends to know nothing about 
 it. 
 
 1827. Sdjadjertt == fyctttbeln == here haggle. It is borrowed from 
 the Hebrew and means to haggle, to jew, Saladin uses the word as 
 referring to Sittah and Nathan. 
 
 1832. O^egCt. The Templars had broken the truce. 
 
 1835. (55eftcuert = gegtett, fyittauegetrjoHt. $ud) bte TOftdjt Ijabe 
 id) rttdjt gefyabt. 
 
 1837. §eifd)ett is stronger than either begefyrett or forbertt, for it 
 means that what one desires must come. 
 
 1841. (£ittleurf)tett = mit bem Skrjicmbe d§ roafjr crfannt roerbett. 
 
 1842. £5$ bitt eilt $ttb T . Cf. Introd. p. xxv ff. and lines 1 312, 
 2156. He seeks thus to avoid hazardous discussions which might get 
 him into difficulty. 
 
 1843. Although chronologically between Jew and Mussulman, 
 Christians here form a third party merely in the controversy of the best 
 religion. 
 
 1848. ($ittfid)t, ®riittbett f 28af)l be3 Seffettt. Saladin had really 
 studied his lesson. Xk Ginftdjt berufyt attf ©riinben, bte $ur 2Baf)l 
 t>e§ SBeffew, jum 23or$ug be§ einert t»or bem anbern, fii^ren (3)untger). 
 
 But if (Sittftdjt rests upon ©riittbett it is rather strange why it should 
 precede and not follow. 
 
 1850-2. The historical Saladin had decided this question for him- 
 self, as he was a strict Mussulman; but he was liberal, and, if tradition 
 speaks the truth, did discuss these questions with Christians and Jews. 
 
 1855. SBcigft mid) mit htm 5(uge ?=migejl mid) mit ben 2Iiigen. 
 1862. SBelaufdjett — befyordjen, barauf taufdjen, urn e£ raafyr $u 
 nefjmetu 
 
262 NOTES. 
 
 ACT III. SCENE 6. 
 
 1868. @0 bat, fa blattf denote bare, blank, that is, the truth en- 
 tirely free from error. 
 
 1870. In ancient times the metals were merely weighed, not coined, 
 therefore SSftiut^C does not apply well here to ancient means of pay- 
 ment. Nathan means simply that the truth must first be maturely 
 weighed, tested and proved, as coins are weighed, tested and proved. 
 
 1872. <5ttmptl = s ]$xac\ieuie; gjrett = 3<*fy[&rett, counter. The 
 official stamp guarantees against fraud. 
 
 1873. ®arf = notig fyat, Brautfjt. 
 
 1874. The omission of the article before @ad£ and $opf is taken 
 from common life, unless we look upon this as a contraction of the 
 preposition in and the ace. ben; in t U = tit. That seems, however, 
 far-fetched. Cf. also Goethe in Gotz and Werther (an $0pf, in ©tatt, 
 
 in ©ad). 
 
 1875. Saladin demands the truth without testing it himself, as 
 usurers are accustomed to get their money without too much trouble, 
 hence Nathan considers him more a Jew than he is himself. 
 
 1878-9. It is the truth. Saladin did yield to Sittah's suggestion 
 to set a trap for the Jew. Cf. Act III, Scene 4. Nathan's noble heart 
 struggles against such a suspicion, but experience tells him that princes 
 have few scruples. Lessing had also found that out in his own deal- 
 ings with princes. 
 
 1881-2. gRtt ber £f)itre xn§ $an§ ftiir^en (fafjren, fatten), an 
 
 idiomatic expression meaning to blurt out. Nathan means that Sala- 
 din's question is a blunt one. The simile of the door is continued in 
 the following lines. 
 
 1885. ©totfjube, Simon pure jew. ©tocf in such compounds is 
 merely strengthening. 
 
 1888-9. $a3 toax'g I bag fatm mid) rcttett! Nathan is now 
 
 ready to meet Saladin with the Tale of the Three Rings which v/ill help 
 him out of his dilemma. He sees that Saladin is setting a trap for him 
 and he will satisfy him with a tale, as children are satisfied. But we 
 must remember that it is only a parable to illustrate the truth, not the 
 truth itself. 
 
ACT III. SCENE 7. 263 
 
 ACT III. SCENE 7. 
 
 1891. 60 ift ba3 $elb rent, 77^ ^«^/j r/^r. But ba§ gelb ifl 
 
 frei is more common. Sittah was not listening. , 
 
 1892. $u btft 5U Dianbe = ]vl Cntbe, am (Snbc. 
 
 1899. Sei6 Uttb Sedeit, an alliterative formula like the English 
 life and limb. 
 
 ($l\t Uttb SBhtt is a rhyming formula, such as we often find in Ger- 
 man. 
 
 1 goo. Lessing was against martyrdom merely for the sake of gain- 
 ing a name. Hence Nathan is too wise to choose a course that would 
 lead to unnecessary danger, but yet wishes to be true to himself and 
 his God. 
 
 1 90 1. ©ittCtt tttehter XiM. The sultans of the East were accus- 
 tomed to have pompous titles, and one of Saladin's titles was SBefferer 
 ber 23elt urtb be§ ©efefceS (= be* ©laubertS, the Moral Law). 
 
 1908-9. 3rtf iJttt et§fil)(t, Cf. Lessing in a letter to Ramler (Feb., 
 1779) : ,/Mcf) rjerlartgt, rate ©tc mtt ber (Sr^d^lung ^nfrteben fcitt 
 raerben, bte mir mttf(id) am jauerftert geraorben ift." 
 
 191 1. ^ti Cftett, now im Often. Earlier usage omitted the article. 
 
 1913-14. The opal of the East is noted for its play of colors and is 
 highly prized for settings in rings, etc. 
 
 ftaxbtn f^teltc = in garben fpielte. 
 
 1915-16. The superstition of the Middle Ages supposed that the 
 precious stones possessed magic virtues and they were worn as amulets. 
 Cf. the story of Benedict Arnold's precious stone that lost its bright 
 color when failure was to attend his steps just before his betrayal. 
 
 $0r (§dtt Uttb 9Rettfd)en r etc. is Biblical. Cf. Luke ii, 52. Lessing 
 found this feature in the Latin versions. See Intr., pp. xxi, xxii. 
 
 19 1 7. This is an addition of Lessing which gives a rational turn to 
 a superstition. 
 
 1926. 3>tt $rttft, now £raft alone is used. 
 
 1933. (Jntbretfjeu, cf. line 1293, note. 
 
 J 945- 3>k Qteljeim = now insgeljeim. 
 
 1965-6. Xathan had not yet told the whole truth, but wants to cee 
 how for he can venture. 
 
264 NOTES. 
 
 I 97°« -3d) bcic^tC^ Saladin now speaks and gives Nathan the de° 
 
 sired opportunity to open more of the truth to him. He also begins to 
 feel an interest in the question. 
 
 1973. Confessors of positive religions wear different clothing, eat 
 different kinds of food, drink different drinks. The Jews eat no pork, 
 the Mussulmans drink no wine, etc. 
 
 1974. The argument used here is similar to that used by Reimarus, 
 in the fourth Wolfenbiittel Contribution, in the first Fragment : „3$0U 
 bev SSerfdjreiimg ber 2krnunft auf ben $au$etn." Cf. also Introd., 
 
 p. xxiv. 
 
 1992-3. The rest of this is Lessing's addition. Boccaccio's story 
 ended with the question who can distinguish between the three re- 
 ligions. 
 
 2006. SBe^etfyeit is the older form from which we have fcejidjt, fte- 
 jidjteil, begtd)tigen\ At present only 3eif)en is admissible in the sense 
 of accuse. 
 
 2024. SBetrogeite 23etrieger, deluded deluders. Each maintained 
 that he had the genuine ring, which, according to Nathan, was lost, 
 and the father had substituted three false ones. All three had lost 
 confidence in the virtue of his ring to make himself beloved of God 
 and man, or rather, they had forgotten that that was the true test of 
 the ring. Hence the ring acted only inwardly and not outwardly. 
 
 2041-48. This passage is said to contain the whole idea of the 
 drama. Unprejudiced thought, love of mankind, gentleness, these are 
 the true tests of humanity. In a review Lessing says : " It is fortunate 
 that here and there a divine thinks of the practical side of Christianity 
 at a time when the most lose themselves in fruitless disputations; now 
 they condemn a simple Moravian, now they give by their so-called 
 refutations a much simpler religious mocker new material for mockery; 
 now they quarrel over impossible agreements before they have laid the 
 foundation for them by purification of the heart from bitterness, 
 quarrelsomeness, calumniation, oppression, and by the spread of that 
 love which alone marks the Christian. To patch up a universal re- 
 ligion before they strive to lead men to the unanimous practice of their 
 duties is nonsense. Can we make two bad dogs good by shutting them 
 up together? Not agreement in opinions, but agreement in virtuous 
 
ACT III. SCENE 7. 265 
 
 acts will make the world calm and happy." It is an indirect plea for 
 religious tolerance, but falls short of Lessing's standard of his third 
 stage. It is the best epitome that the Age of Enlightenment ever made 
 and can well be studied by Christians. See Introd., p. xxiv. 
 
 2053- 8prctf)ett = bat Urtfjett jpredjert, pronounce judgment. 
 
 2060. W)tX f ei mettt $reitttb» In Boccaccio we have the same 
 ending of the tale; Saladin wishes the Jew to become his friend. Cf. 
 Introd. ? p. xxi ff. 
 
 2063-4. Lessing's sources let Saladin relate his distress to Nathan, 
 but Lessing has shown great delicacy in allowing Nathan to offer his 
 services to Saladin. It shows Nathan's nobility of soul and relieves 
 Saladin from great embarrassment. 
 
 2074-5. We know that Al-Hafi had been to Nathan and warned 
 him, but the interest the latter takes in the Templar had produced a 
 change in him. 
 
 2077. $reterbutg3, Cf. atterbingS, fd)(ed)terbing§, jrtatterbingS, 
 
 neuerbuig$, which are all false formations licensed by usage. ^xtUX- 
 btng§ has been condemned, as well as frifdjerbittgS, both of which 
 Lessing coined. 
 
 2080-1. £a3 9Mm(trf)e an tmtf) ^u fudjen = ba8 ttamttdje fe 
 
 fudjen an mid) jit fteKen, ba§ 9?drnlid)e mid] anpjudjcrt. 2tn is here 
 the real preposition and not the separable prefix. Cf. Goethe : %£ex 
 etroas an Urn ju fucfjett rjabe ; and Schiller: ^ucfjt Ujr tttoaS art Urn? 
 
 2083. Notice the great delicacy of Nathan in the use of the verb 
 fdjicfert instead of ietf)en or borgen. In the next line he skillfully calls 
 Saladin's attention to the Templar as he had promised him, lines 1269- 
 70. 
 
 2085. (Sine gtofje ^Oft* Literally, item in an account, here obli- 
 gation. Now ber Soften is used for the older bte ^oft. The Templar 
 had refused every reward, still Nathan felt in duty bound to reward 
 him. 
 
 2087. The order of Templars was founded for fighting against the 
 Saracens; they had broken the truce; they were opposed to the mar- 
 riage of Sittah with Richard's brother and of Melek with Richard's 
 sister. Saladin's hostility to them- was well known. Cf. lines 231-2. 
 
 2090. <£a§ Sebcn (Bpaxttft = 2>ct§ £e6ert fdjortteft. Cf. line 1346. 
 
266 NOTES. 
 
 2091-2. Saladin had not really given him his freedom, nor did he 
 have him watched. He could naturally think, therefore, that the Tem- 
 plar had taken advantage of his carelessness and gone away. It seems 
 improbable that Saladin had entirely forgotten him, yet this inconsis- 
 tency is hardly noticeable here. 
 
 2105. SBfo^e fietbenfdjaft = here „tiefe @el)nfudjt rtatf) feirtem 
 SBntber, toelrfje be§ £empenjerrrt ^rtbUcf in ifym getoecft I)at" (Dtin- 
 tzer). Cf. Schiller's verses: 
 
 3)a§ eben ift ber f^tuct) ber bofen Xfjat, 
 £)a|3 fie fortjeitQenb immer mujj Gebaren. 
 
 2107-8. Uttb bei bent cutbertt 23letbi e3 batf| autfj ? refers to the 
 
 financial aid he has promised Saladin. 
 
 ACT III. SCENE 8. 
 
 2111. Niemeyer interprets this line as if the Templar were a 
 wounded victim escaping from the block. The stroke causing the 
 wound is his growing love for Recha, whose presence he had fled to 
 escape danger. He is at least a weary victim fleeing from danger. 
 
 21 12-3. Cf. lines 1696-8, which explain his condition in Daja's 
 words. 
 
 21 17. $l)ttt au^ttbeugett, b. 1). burdj eine 2Bertburtg fid) erttaiefyert. 
 
 The form beugett for biegett came from the imperative singular and the 
 second and third persons singular indicative, which formerly had ett. In 
 the figurative sense we should expect btegen, but as early as Luther the 
 two forms became interchangeable. 
 
 2118. 28ar ber ©treitf) p ftfjnefl ©efaflen* The impression 
 
 made by Recha was quick and decisive; foreseeing this his refusal to 
 see her again had been long and stubborn. And yet, as already ex- 
 pressed, it is probable that his reason for refusing to see her at first was 
 because of his prejudice against Jews and his fear that she might belong 
 to the fanatics of that time, though this is not inconsistent with the 
 idea that she did make an impression upon him when he rescued her 
 from the fire. 
 
 2123-4. With the Templar there could be no question of a resolu- 
 tion formed by free and deliberate consideration, by active participation 
 
ACT III. SCENE 8. 267 
 
 of the will; he simply suffered under the impression made. Niemeyer 
 refers it to the dramatic motive of " passion." 
 
 The form Ittt', litte, is the older lengthened form of the imperfect 
 indicative, as in fafje, fcf)ietie, etc., now obsolete. 
 
 2125. 5(tt fie t>erftricft = nitt if)r oerftmpft. 
 
 2130. This was contrary to the rules of the order to which he be- 
 longed, and the fact that the object of his love was a Jewess made it 
 all the worse. 
 
 2132-3. 3tt beitt gelabteit £(*ttb. He uses the word gelobt in a 
 double sense. Line 2132, £)a§ gelobte £atlb is the land which Je- 
 hovah promised (gelobte, imperfect from gelobetl ; in the text past 
 part.) the Israelites, while the Templar, line 2133, praised (gelobt, past 
 participle from foben) the land in which he had already overcome so 
 many prejudices. Cf. Act II, Scene 5. The following arguments are 
 rather specious ones to free his conscience while breaking away from 
 his order. 
 
 2139-41. The Templars were sworn to everlasting hatred of Mus- 
 sulmans, they took the oath to fight against Saracens; but the Templar 
 must love Saladin for sparing his life, and contemplated breaking all 
 the other rules to which he was bound by oath. 
 
 214 1-2. That is, oriental sky, as his father Assad was born there. 
 
 2144-5. Assad the Mussulman had married a Christian. 
 
 2149. <Strailtf)eItt. Stumbling precedes falling. The father had 
 broken his covenanted faith, but the Templar was only contemplat- 
 ing it. 
 
 2154. GrmUtttWttg. The Templar feels that Nathan, the un- 
 prejudiced Jew, will not only approve but even encourage his love to 
 Recha. But Nathan suspects a more serious obstacle than creeds. 
 
 2157. ®litl)t Ijeitre ^freilbe. The intransitive verb is used transi- 
 tively. SSerratl) burd) feitt ©liifyen Ijeitre greube. Cf. line 19 14, ber 
 Ijuttbert jdjone garben fpielte. We should expect jeirt 2ttttlifc instead 
 of er. Cf. further 3ortt or £iebe Biicfett. 
 
 2158. Historically true of Saladin, who sent all away pleased with 
 him. 
 
268 NOTES. 
 
 ACT III. SCENE 9. 
 
 2162-3. $£* SBaittt ftefyt feincn dinfym = ^dlt feinen SKufym au§. 
 Cf. feinen 9ftann fteljen = Ujn cutSljaften. The dative is also used with 
 fteljen : cittern fteljen, to be equal to one. 
 
 2175. 3 ur ©telle = auf ber ©tetfe. 
 
 2180-2. The Templar conjures Nathan by the holiest bonds of 
 nature to forget the bonds of religion (fpcitere geffeln) an< ^ gi ye nmi 
 his daughter. The appeal is made in recollection of their former con- 
 versation (lines 1 3 10-13), where Nathan maintains that the higher law- 
 makes one a man before it makes him a Jew, a Mussulman, or a Chris- 
 tian. 
 
 2184. fitefcer, Uefier gremtb ! Notice the gradation. Nathan 
 begins with Stinger Ttann, then Snnger greunb, lastly £ieoer grennb, 
 which shows his sympathetic pity for the Templar. 
 
 2189. SBetbc, that is, (grfemtttidjfeit unb 2iebe. 
 
 2191-2. As Nathan was unprejudiced in regard to religion he could 
 have no objection to the Templar on that score, and this was the only 
 objection that the Templar could possibly see. 
 
 2194-6. Nathan is feeling his way carefully to the solution of the 
 mystery about the Templar's birth, which is the real hindrance to their 
 union. If the Templar had told him the truth, there would have been 
 no difficulty. But the Templar interprets Nathan's cautious inquiry as 
 curiosity (line 2198, -ifteubegter, now 9?engier) f when it is merely the 
 desire to prevent a mistake. 
 
 2202-3. (£wb ift Sflttrab. (£nrb and $un£e are diminutive forms 
 to (£onrab (Mid. H. G. $nonrat), as ©o£ to ©ottfneb, ©ei} to ©ieg= 
 frteb, §ein$ to §einridj, %x\% to griebrid), U3 to Utrtcf). 
 
 2209. SSaftarb Pbet Sattfert* The former denotes the illegitimate 
 child whose father is of nobler rank than the mother. SJottfert — 
 33anfart, belongs to the vulgar language. 
 
 2210. <£>er ©tfjlag ift nityt 511 ticrarf>tcn. Cf. Philip Faulcon- 
 
 bridge in King John and Edmond in King Lear, Schiller's SBaftart t>01t 
 DrleanS in 2)er 3ungfrau bOtl Orleans, Sterne's Tristam Shandy Wie- 
 land, etc. — ®d)Iag = 9Jtetfd)enfd)tag = 9ftenfd)enart, Art. 
 
 221 1. The Templar now believes that it is a test of nobility which 
 
ACT III. SCENE IO. 269 
 
 Nathan desires him to stand before he will give him the hand of his 
 daughter. According to the law of 5H)rtenprobe he must show his des- 
 cent from a certain number of nobles in succession. 
 
 2213-15. The bitterness and irony show manifestly that he has not 
 yet overcome his prejudice against the Jews, nor has he reached the 
 higher standard of nobility. He does not doubt the genuineness of 
 Nathan's ancestral tree, as such records are always infallible, and when 
 Nathan gets to the end of his list at Abraham he (the Templar) can 
 continue it to Adam. His own lack of honesty in giving his own 
 family puts him in all the worse light. He has a long road to travel 
 before he reaches Nathan's plane. 
 
 2219. $tf) tviU (Surf) \a nut fiei btm 28orte ttttfjt btn Wuqtnblid 
 fo faffett = 3d) tutlX dnd) nidjt gleicf) beim Sorte neljmen (or faffeit), 
 nidjt ben 5Iugenb(id: ber §i^e between, Nathan knows that he will 
 be understood when reason asserts itself once more and he has cleared 
 up the mystery of Curd's birth. The Templar sees his wrong and asks 
 pardon. 
 
 ACT III. SCENE 10. 
 
 2228. StfjOtt tnefyr al§ JJ r JtUg, continuation of the Templar's 
 speech, fo }al) id) fte @d)0tt Diet $ltt>tei, above. 
 
 2230. $0tt eilter $lehugfett f that is, his love to Recha, which, in 
 his efforts at self-mastery, appears to him as a mere trifle. In his mon- 
 ologue the white heat of passion wrought up his soul to its profoundest 
 depths and now the cold wave of reason is congealing all feeling. So 
 he ever fluctuates between violent extremes, never stable, never rational 
 and thoughtful. 
 
 , 2233. "£)ett aufgebutt^ T ttCU Staff, Lessing took his figure from 
 baking; ber Ctnfgebunfene Xeig is kneaded together by the mind and 
 brings order and light into the soul. 
 
 2253. $emt tierfit^ert = Xenn feib &erftd)eri The omission of 
 the auxiliary here is rather bold, but Lessing is fond of such omissions. 
 Daja will not betray Nathan unless she is sure the Templar loves 
 Recha; for otherwise it would avail her nothing. 
 
 2259. 3trmer O^ittet ; pitiful because he thought to conceal from a 
 woman that he was in love. 
 
270 NOTES. 
 
 2261-2. $a£ ttrir §u Ija&en £>ft felbft nitfjt ttiiffett = quod nos 
 
 habere ipsi saspe nescimus. It is contrary to the spirit of the German 
 language to use the accusative with the infinitive, but it found defend- 
 ers in Lessing, Goethe, and Wieland. 
 
 2266-7. ©id) <w3 bent &taubt madjen and cine ftijen laffett are 
 
 both colloquial, idiomatic expressions. To decamp, cut sticks; to 
 abandon, forsake. 
 
 2271. ©eflattre == ©cfCattcr. The older form with final e as in 
 ©eraufdje, ©emiitlje, ©efd^tcfe, etc. The double accusative with leljren 
 ♦ . , Icittten is quite proper. 
 
 2285-6. The Templar speaks as Deist, not as Christian. 
 
 2288-9. Christ and his disciples performed miracles on that very 
 soil, and now the love of the Templar is to bring Recha into the bosom 
 of the Church again, which, in Daja's eyes, is a miracle. The Tem- 
 plar, who dislikes miracles, only admits that wonderful things do 
 happen there. 
 
 2303. 2)er abater fflft f djfltt tttiiffCtt. Daja wishes to say that by the 
 disclosure of the secret Nathan will be only too glad to escape further 
 punishment by renouncing all claim to Recha, but the Templar under- 
 stands her to mean the employment of force. That is, she uses miiffen 
 in the sense of necessity imposed upon Nathan by the force of circum- 
 stances, and he understands it in the sense of actual force applied by 
 others, and he will not listen to force in that sense. 
 
 2304. Cf. Luke x, 30. 
 
 2305. ©r tmtfe ntdjt miiffen, Cf. line 385, $etn Sftenfd) mug 
 
 miiffen. As father of Recha he has the absolute right to dispose of 
 her as he will and no one can force him to give her to any one. Daja 
 changes her mufj miiffen to mug tt>otIen, as she knows that Nathan is 
 only the foster-father and has no legal right to Recha. Having brought 
 her up as Jewess when she was a Christian would subject him to severe 
 punishment. 
 
 2309. Daja keeps up the musical figure which the Templar had 
 employed; for (SinfaHeit is used in music to denote that one instrument 
 joins in accord with another, and is stronger than ehtfttmmen, also used 
 in the same sense. The Templar continues the figure in his discordant 
 note (SKifsfout). 
 
ACT IIL SCENE IO. 271 
 
 2320. <$a§ Ct koti) gar tticfjt fjikett ttutf ! For Daja Lad troubled 
 him often enough with her scruples on that subject, and he would not 
 listen to her. 
 
 2330-1. 2a%t (£utf| tutfjt bte SS^e^en fdjretfett. The Templar 
 
 thinks that Daja has converted Recha to Christianity, hence his taunts, 
 $dfg jcf)tt>er gerjCtlteu? etc. The pains of childbirth (Recha's spiritual 
 birth) are not to frighten her from her good work; for, having dis- 
 carded all belief, he can see no difference between Jew, Mussulman, or 
 Christian. He is emancipated from the thralldom of creeds, like the 
 Deists, but not yet purified from prejudice and bigotry so as to become 
 a representative of the pure religion of God like Nathan and Saladin. 
 2338. $ott (Surer Sftatfje = t>ou (Surer, ber bigotteu dfjrifttu, gab* 
 
 rtf, CtUg (Surer SBerfftatt. SJcacfje is an expression taken from common 
 
 life, as tu ber 3ftetcf)e feitt, rjaben, iu bie Sftacrje uebjmeu. Cf. the Eng- 
 lish of your make. 
 
 2339- Wty I fa t>erftef)t $fjr T 3 ? So mag r 3 geftett. She sees the 
 
 natural mistake of the Templar and understands the taunt and over- 
 looks it. 
 
 2343-4. Assad is said to have become a Christian when he married 
 a Christian wife. 
 
 2347. Supply fjat before roetueu ruacfjeu. 
 
 2352. According to an older custom a(8 is omitted in connection 
 with the participle geboreu. We should expect $U§ \va% fie geboreu 
 fet, at8 eiue Gtfjriftin geboreu fet. 
 
 2359-61. $te (Stimme ber Watnv fo §it fcetfalfdjen, etc. Nature 
 
 pronounced Recha a Christian at birth. In the Templar's mind, how- 
 ever, Nathan had turned aside (t>erteufeu) the natural impulses of her 
 heart from Christianity, her natural state, to himself, as if he were her 
 real father. He had thus falsified nature in bringing her up as a 
 Jewess when she was a Christian. 
 
 <&{$) felbft gefaffen = fief) felbft iiberlaffeu, a quite common use with 
 Lessing. 
 
 2374. Sem £>htge = ber 2IngelegeuI)ett ber SBefreiung uub §eim= 
 fiitjrung SftecrjCt'3 ; his love affair with Recha and its happy conclusion. 
 She appears to ignore the Templar's vows of celibacy, which would be a 
 natural hindrance to any contemplated secret flight which she seems to 
 imply. 
 
272 NOTES. 
 
 ACT IV. SCENE i. 
 
 * Scene : in ben ^ren^gangen be3 Slofter^. The cloisters enclosed 
 
 a court or garden. The archways opening into this court and en- 
 circling this space were called $reu$gange (crossways) because they 
 were intended for the procession following the cross of Christ, the 
 object of these solemn processions. 
 
 2379. ($r fjat frfjon redjt, bet s #atriard). The Patriarch must 
 
 have been scolding the poor friar for his lack of success in his commis- 
 sions. Cf. Act I, Scene 5, where he seems glad to have failed with 
 the Templar. 
 
 2384-6. He expresses his indignation at the worldliness of the 
 clergy who wish to have a hand in everything. 2)ic D^afe in 5Ille8 
 ftecfen, tie §anb itt 5Wem fyaben are idiomatic expressions and the 
 diminutive forms only add force to his indignation. 
 
 2396. JKHe faner mtr ber SHntrag fear. He repeats here his 
 words, 3dj gel)', nnb gel)' rjergniigter ctlS id) fcttn, line 712. But he 
 fears he rejoiced too soon and shows his indignation at the after 
 effect of his message, if it prove that the Templar has changed his 
 mind. 
 
 2400-2. dintlh ♦ . , tum Slttf) ti\t%H, flatly refused. 
 
 2409. ttnfet (Sngel, In saving the Templar's life Saladin became 
 his guardian angel. 
 
 241 1. Wilt ^leifd) nttb S3 Int. The fleshly lusts, worldly motives 
 have overcome the ethical reason which induced the Templar at first to 
 refuse the Patriarch's proposal. 
 
 2412. The tuieber seems to be entirely forceless, as the Templar 
 had neither been there before nor offered his services to the Patriarch 
 at all. It is probably used to fill out the line, but felbet would be 
 better for that purpose. 
 
 2423-4. £)te ©arfje ift 5temtttf) pfafftftf), as it refers to a born 
 Christian being brought up as a Jewess. Since the Reformation 
 ^fftff^ is in ill-repute and there seems to be just a shade of irony in this 
 remark, for the Templar is in the transition stage from emancipation 
 from creeds to the higher religion, and scoffs at all religion. 
 
 2426-7. 333eU er ba3 $orred)t Ijai, ftd) $n toergefyen* This seems 
 
ACT IV. SCENE 2. 273 
 
 to be the old Jesuitical rule that the end justifies the means. Absolu- 
 tion is in the hands of the priests and they are in a sense responsible to 
 themselves alone. 
 
 He feels a responsibility to the Church now that he knows of a 
 Christian who has been taken from the bosom of the Church. 
 
 2432. The Templar is blindly seeking for counsel, but finds none 
 in himself. He also wishes to throw off on some one else the responsi- 
 bility imposed upon him by this secret. 
 
 2435. O^cHgtOtt ift ^Ctrtei, The higher religion of Nathan is above 
 the partisan spirit, but sectarianism is very partisan. The Templar is 
 only partisan because he is selfish and piqued at Nathan. As unpar- 
 tisan as he believes himself to be, he still finds the partisan spirit in- 
 fluencing his actions. 
 
 2437-8. fetitt, o!)tt r e3 fettift $x toiffen, botf) nut femer $>te 
 Stcutge = ntmmt ftd) tmr jetrter Religion a (3 einer ^arteijadje an. 
 (Sinem tie ©tartge fatten = eitien befdjiifrert, feitte ^artei ndjmen. It 
 
 is a wrestling term. The judge gave each wrestler a second viho bore a 
 pole (©tCUtge) and held it over the fallen man for protection. 
 
 2440. The simple friar is rather bewildered than enlightened by 
 this specious argument, and wisely remains discreet. 
 
 2441-3. He does not wish for a dogmatical sentence against 
 Nathan, so far has he not fallen that he would call down the powers 
 that be upon his friend. He now begins to discuss whether he wants 
 simple or learned advice and decides for the former. Notice the fine 
 choice of words; tauter (pure) belongs to simple and not to learned 
 advice. The advice of the friar would be lauter, that of the Patriarch 
 would be getefyrt. Hence he asked the brother to be his Patriarch 
 (fetb ifyr mem ^cttriard)). 
 
 2449-51. Cf. Luke x, 41-2. 
 
 ACT IV. SCENE 2. 
 
 * 6cettC f $>er ^atriattf). See Introd., p. xxxii ff. 
 
 2 455- ^trf ttttb rot refer to high living, freuttbftd) to his inner sat' 
 
 isfaction. The description exactly suits Heraclius. 
 
 2457. ^acf) §ofe ftdj erfyefcen = 9?adj §ofe fid) cmfmadjett. 
 
274 NOTES. 
 
 2458. Saladin was noted for his simplicity. Cf. note to lines 
 989-99. 
 
 2469. 23fitf)eit ttltb (jriuten, may flourish like a green bay tree. 
 The style of the Patriarch is sanctimonious enough. 
 
 2473. ^ettt §emt. Polite form of address used by the Patriarch 
 for effect, and not in submission as with the friar. 
 
 2476. ^)0Ct) blutbUltgS tttrf)t Blind obedience was demanded of 
 all members of orders, which the Templar contests. Lessing combats 
 this opinion in the Fragments. 
 
 2479. Goeze preached the same doctrine in his controversy with 
 Lessing. 
 
 2481. Cf. Matt, ii, 7, and the story of Abraham and Lot entertain- 
 ing angels unawares, that is, messengers, for prophets and priests are 
 angels of the Lord. So thought the Patriarch. 
 
 Jjft £tt fttgClt, imitation of the French Cesi-a-dire. 
 
 2487. 2)ie 22SUfiir= ben freten Siitfdjfujs, free will. Kant uses 
 
 it in the same sense. 
 2490-2. Cf. line 655. 
 2511. Sine §t)p0te3 r = erbidjteter SRedjtSfaff. Mere hypothetical 
 
 cases have no interest for the Patriarch; he deals in facts alone. A 
 similar incident occurred in the Goeze controversy, where Goeze ob- 
 jected to a purely hypothetical case. See Boxberger's footnote to this 
 line. 
 
 2515. 3WetltUng. The Templar has not yet made up his mind 
 what to do, as he told the friar (3ljr toiftt e§ fdjott, ttmrum id) fomnte ? 
 $aimt ft)eif3 id) e$ felbft). He is seeking for light to guide him and 
 only wants the Patriarch's opinion. 
 
 2517-18. Cf. the first Fragment published by Lessing entitled: 
 
 Son ber SBerfdjreimtg ber SSenumft cmf ben $cm$e(tt. 
 
 2522. There is a certain difficulty about the interpretation of this 
 passage. In antiquity such themes for dissertations and orations were 
 common in the schools of the rhetoricians, and all through the Middle 
 Ages they w r ere favorite topics for discussion on the rostrums. But 
 the reference to the theater reminds us of Goeze's controversy with 
 Pastor Schlosser on the theater, with which Lessing had nothing to do. 
 But Goeze was constantly stigmatizing Lessing for his theater logic, and 
 
ACT IV. SCENE 2. 275 
 
 this is probably an allusion to that part of their controversy. See 
 Boxberger on this passage. 
 
 2526. Scfjtmrre = $offe f poffenljafter CnnfalL 
 
 2527. (SHtten 3um $eften Ija&en, to make gams of one. 3)a8 93ejie 
 
 was the prize at shooting-matches, ninepins and other games of skill, 
 hence Streets $ttnt 35cftCH f)Ctben was to make it the prize; figuratively 
 (Sirtetl Jlim S3cftCH Ijctben is to make one the aim of all derisive remarks, 
 to make one the butt of ridicule. 
 
 2 53i- 3 , iJrberfatttft==fog(eid(). The wor d is now obsolete except 
 in official style, which Lessing intentionally makes the Patriarch use. 
 
 2532-3. $rtyftitrf)e£ Uttb fatferlic^e^ 5Recf)t = jus canonicum and 
 jus romanum. Ecclesiastical and civil right. 
 
 2535. Cttef agic = often befagte. 
 
 2538. $0%ftofj. ^tOJ3 is a heap of things laid over one another, 
 ^of^ftofi is a heap of wood = here ^d)etterf)CUifert, />&<? stake. 
 
 2543-5. The Templar knew nothing of this though it is literally 
 true. It was a chance shot with him. Daja had only told him the 
 bare fact that Recha was a Christian. 
 
 2546. This passage shows fanaticism in its true light, in all its glar- 
 ing hideousness. No matter, the Jew is to be burned, regardless of the 
 fact that he has shown true love to his neighbor. 
 
 2554 ff. The Templar now assumes it as a real case and not hypo- 
 thetical. But where did he get the information given here? Daja 
 told him nothing of the kind. He can only have conjectured it from 
 the knowledge he has of Nathan and the few words that Daja said to 
 him. Cf. lines 1307, 2340. 
 
 2558. ^et $entUttft Religion of reason which the Deists advo- 
 cated. 
 
 2560. ^ieferttJCgett = propterea. Now obsolescent and official 
 style. 
 
 2562-3. With Christians belief is considered very essential, but the 
 Deists look upon the life, the moral rectitude, as the essential thing. 
 Cf. lines 1583-9 for Recha's belief. 
 
 2570. 3d) WW fogletd^ £imt 8u(tait. So Goeze did to Lessing 
 when overcome in the controversy. Cf. Introd., p. x. 
 
 2571-7. The historical capitulation contains no such conditions, 
 
276 NOTES. 
 
 but rather even the Patriarch had to leave the city. Jerusalem was to 
 remain uninjured; every Christian could leave on payment of a ransom; 
 the Holy Sepulchre was to be spared, and every Christian could visit 
 it on payment of a certain fee. 
 
 2574- 3 U un f£* atferljeUtgften OWigiOtt. This expression was 
 very common with Goeze in his controversy against Lessing. See 
 Boxberger's footnote to this line. 
 
 2578-82. Again we have Goeze's tactics with the duke of Bruns- 
 wick in his efforts to bring Lessing into disrepute. Goeze employed 
 almost the same words. 
 
 2584. SertttOU = geiftticfye Sftebe ; it usually means a dry and 
 tedious sermon. 
 
 2589. 3»Uttbett, The use of the particle ge-in the formation of the 
 past participle did not become a fixed rule until the Mid. and Mod. 
 H.G. periods. Even in the Mid. H.G. period some participles rarely 
 took ge- (e. g. fomen, tvjorben, fitnben, etc.), and in Mod. H.G., in the 
 language of the poets, the past participle is often formed without ge-, 
 especially funbett and trjorbert. 
 
 The changed tone of the Patriarch is quite characteristic of him, and 
 his historical prototype used the same tactics. 
 
 2598. $luf belt ($Wttb fommeu, thoroughly investigate, trace to its 
 source. 
 
 2600. 9)icttt ©ot)tt* As superior to inferior this accords with 
 ecclesiastical custom. The brother is well named Bonafides, good 
 faith. 
 
 ACT IV. SCENE 3. 
 
 2602. 2>C^ $tttg3 (trash) expresses Lessing's contempt for 
 money, which he has transferred to Saladin's character, though the 
 great Saladin also had little regard for money. 
 
 2607. There is a traditional saying of Saladin that the hands of a 
 king should be like a sieve, so that money would slip through them. 
 Saladin's were so. 
 
 2609. ^Xb^marfeat = abgupfext, ab3erren (squeeze). It is used of 
 
 money, property, and services. 
 
 2611. £>a3 Slrmitt, now bte Slrmut/ In the preceding century, 
 
ACT IV. SCENE 4. 277 
 
 the neuter gender of intuit was employed in the collective sense for 
 the poor. 
 
 2612. ^te <S^enbCtt bet bettt ©rabC* The tribute levied on every 
 Christian to visit the grave of the Saviour had been abolished. Marin 
 (ii, 72) says : Personne ne se presenie devant ltd sans recevoir de 
 V argent ou des provisions when the inhabitants were leaving Jerusalem 
 at the time of its capture. The generosity of Saladin to the citizens of 
 Jerusalem is celebrated by all historians. Lessing could justly make 
 him say that he would be glad if the alms for the poor pilgrims should 
 not be interrupted and thus cause them to go away empty-handed. 
 
 2615. 2$etttt ttUt . ♦ ♦ Just what Lessing had in mind in writing this 
 SBetttt nur, is doubtful, but probably it was some act of generosity to 
 to which he wished to refer. 
 
 2627. 2ttfa, in Arabic Leila (night), a common name for girls. 
 
 2633-5. BKdi ttJeg . ♦ , (gutmal Meifcett tour atte 2$eg. Euphe- 
 mistic expression for fterben. Our he passed away . . . we shall all pass 
 away, comes the nearest to it. 
 
 2638. (£r f)(lt bet gfeittbe me^r (partitive gen.). Saladin in- 
 dulgently refers to the passion of love which unsettled (Derriicft) Assad's 
 life-plans. 
 
 2647. 2'&$t belt ©d)(eicr fatten. For Muhammedan women can- 
 not appear unveiled before men. 
 
 2648-9. Uttb tttttt feitt Zott. Saladin had not yet heard the voice 
 of the Templar, for after being pardoned, the Templar was so astounded 
 that he could not speak and Saladin was so affected that he went away 
 in silence (lines 587-9). Nathan had immediately recognized Wolf 
 von Filneck's (Assad's) voice, and Saladin would certainly do the 
 same. 
 
 ACT IV. SCENE 4. 
 
 2667. Like the Seven Sleepers, a well-known oriental tale. 
 
 2668-9, In a letter to his brother Karl (April, 1779), Lessing 
 writes : „©inttifton fo Diet al8 geenlanb (oter etgentlid) ©etuenlanb, t>on 
 bfcfjtn, bem lateimfdjen genius). 3)i& fo Diet a'(3 gee." £>iu is the 
 name of the evil spirit, hence the adjective gut to qualify it; and 
 ©ittttijtotl really signifies the desert of the genii. 
 
278 NOTES. 
 
 SlUttte refers to the bloom of youth as among the ancients and keeps 
 up the oriental coloring of the simile. 
 
 2673-4. He refers to the secret love affair with the Christian lady 
 von Stauffen, which finally led him to become a Christian in order to 
 marry her. 
 
 2684. Mm mix? In the last century um, especially when another 
 preposition with the dative preceded it, governed the dative. See ex- 
 amples in Boxberger's footnote to this passage. 
 
 2685-6. %m tuei^en Wianttl, of the Templars. ^amerfonf = 
 
 the broad mantel of the Arabs. £ulfcatt == Xurban. $tlftC = gil^Ut, 
 felt hat, worn by the Templars who are said to have brought it into 
 Europe. 
 
 2687-8. gdj f)afie nie fcerlangt, £>a^ alien SSdumen (Sine fRinbe 
 
 ttiarfjfc* Absolutely true of Saladin; for confessors of every faith lived 
 quietly under his scepter and he had Christians in his household. 
 
 2690. Continuation of Saladin's simile. This comparison of the 
 different barks of trees well represents Lessing's opinion that religion 
 (i. e. creed) is only the shell after all. Saladin was peacefully disposed 
 and would have preferred to be God's gardener and allow all trees to 
 grow in their special way than to be his champion on the field of 
 battle. 
 
 2693-4. @itt 9®0tt ? you give me your word of honor? (gttt 
 ffllann, As a man of honor I do. Cf. the proverb : „(5irt SUtotttt, em 
 Sort, em Sort, exit Sftcmtt," or „eirt Sort em Sort, em Sftcmrt ein 
 SUfontU" That is, His word's the man. 
 
 2694-5. The bond of friendship between them is sealed. Cf. the 
 friendship between the Templar and Nathan, and Nathan and Saladin, 
 so we now have a close bond between Christian, Jew, and Mussul- 
 man. 
 
 2699. ^a§ tint Xf\at ♦ . ♦ au^fcfjlitg = ba$ erne Zfyat . . . gereidjert, 
 roerbert tiefj. We must either consider ausjcf)(agert as transitive here, 
 contrary to its usual meaning, or change ba§ into ba|3» 
 
 2700-2. Cf. Recha's remarks, lines 1604-6. 
 
 2709. ©tfjtuierig = em^finblidj. 
 
 2712. Said to be historically true of Saladin, though in general his 
 character was regular and well-ordered. 
 
ACT IV. SCENE 4. 279 
 
 2715. (£3 mit cinem Jjabett = (in colloquial style) e6 mit etnem ju 
 tfyun tjahen, im §aber ftefyen, fo fe out with one. 
 
 2732. $on Ijettent gfernett. Cf. lines 1321-2. 
 
 2733. 5Bcfd)ttHM?CU, wheedle, flatter with soft words. 
 
 2740. $tt£ ^euet*. Cf. line 2224, ba bremtt'S. This time it is the 
 
 flames of love. We remember his hasty entry into Nathan's house 
 when he visited Recha. 
 
 2743. *g(atterbut(]3, flatly. Cf. line 2077, freierMttgS. 
 
 2755-8. The Templar, having discarded revealed religion, calls all 
 creeds and beliefs superstitions. He is now in the transition stage, but 
 will soon pass to the advanced stage of Saladin and Xathan. 
 
 (£§ fiitb mtfjt aft fret, bte tljrer Jetton fatten. These words 
 have become a proverb in German. Riickert, Erl. Ausg. II. 450, says : 
 
 ajfondjet tt>ar)nt ficfj fret, urtb fiefyet 
 9Hd)t bte 23cmbe, bie ityn fdjniiren. 
 
 The Templar also speaks of „bett fteffeln, tneldje bte Religion ben 
 iD?enjd)ert atlfegt" (line 2182). He calls the doctrines of positive re- 
 ligion chains (lines 2434-8). 
 
 2760. 2Iberglaubett f like ©(aubett, is not generally used in the 
 plural. 
 
 2762-4. To be connected with the preceding speech of the 
 Templar. 
 
 S3(ijbc primarily means dim-sighted, but it is here used in the figura- 
 tive sense of weak-minded. The idea is that the worst superstition is to 
 consider one's own superstition the more tolerable, to entrust feeble man- 
 kind to it till it grows used to the brighter light of truth. 
 
 ©etoofjne, instead of getootjne = getooljnt tnerben. In religious 
 matters mankind is compared to weak-eyed people who cannot bear 
 the full light of day. 
 
 2767. liefer 3ltt3bmtb after 3Rettfd}ett = biefer ^usgqeidjttetfte 
 
 after 2ftett]tf)ett. ^luebunb is really the front end of a piece of cloth 
 which lies exposed to view and is therefore the best. In Mid. H.G. also 
 called „©d)cmfall/' later „©cf)auenbe." In English, sample. 
 
 2769-70. The Templar is again calumniating Xathan as with the 
 Patriarch (Act IV, Scene 2). He knows nothing about the way 
 
280 NOTES. 
 
 Nathan obtained Recha, and should not hastily conclude that he had 
 used unfair means. Now Nathan had brought her up as a Jewess, 
 before in no religion whatever. 
 
 2772. $ontt = locft, as one does birds by scattering kernels of 
 corn. 
 
 2773. ©tfjiene = fdjietl. Cf. littt for litt in Act III, Scene 8. 
 2776. $ft ciu tier^ettett Sljrtftettftnb. ^eqetteln = oerftrenen, 
 
 with the additional idea of being lost. Is a stray Christian child. 
 
 2780-3. Wolves in sheeps' clothing. ©eljet end) t>or Dor ben fat* 
 fd)en *Propf)eten, bie in ®d)af$f(eibern ju end) fommen, tntDcnbig aber 
 finb fie rcigenbc SBolfe. 
 
 The hounds which he is to let loose upon Nathan are the same as 
 those that Saladin afterwards calls fanatics of the Christian mob 
 (line 2799). 
 
 2789-90. ©trf) . , , genommctt f)<itte = ftd) . . . benommen Ijtitte. 
 fid) ne^tnen is sometimes used for ftd) benefymen. 
 2791. 23raufettb = letbenfdjaftUtf), feurtg. 
 2799. 2>en ®tf)ttJdrmem beute3 ((Sfjrtftittfjen) S $$M§. Saladin 
 
 hated fanatics of all kinds, but honored the noble-minded, though en- 
 thusiastic, believers of all creeds. So he does not want Nathan given 
 over to the fanatical mob. 
 
 2802-3. Be not a Christian to spite a Jew or a Mussulman. 
 
 2804. 23lutbegiev = SBlutgier. Cf. 9?eubegier for 9?engier, line 
 2198. 
 
 2810-11. Ashamed of his conduct, the Templar confesses his fault 
 and fears that he is different from Saladin's Assad. But this very fear 
 betrays Assad's true character, which gladly showed repentance for 
 faults committed. 
 
 2812. Impetuosity, misdirected, ungoverned by a strong will, is a 
 a fault, but under proper control and well directed it becomes a virtue. 
 
 Lessinghad the irascibility of his father, and yet he spoke in the fol- 
 lowing true words of him : „2)u toctrft fo ein guter nnb sngleid) fo ein 
 Ijifctger Sftcmn." 
 
 2819-21. Saladin ironically remarks to the Templar that the great 
 fault in Recha's education is that she has eaten no pork, a possible 
 thrust at those Christians who consider the eating of pork a sign of 
 
ACT IV. SCENES 5 AND 6. 281 
 
 superiority over the Jews and Turks. The Templar feels the sting, as 
 we see in his monologue (Act V, Scene 3). 
 
 ACT IV. SCENE 5. 
 
 2829-30. Lessing had the intention of letting Saladin ask the 
 Templar this question, and wrote out the passage, but Mendelssohn 
 objected to it, as it reminded too closely of a similar well-known scene 
 unworthy of a Lessing; therefore Lessing omitted it. The passage 
 has never been found. See Boxberger's footnote to the passage. 
 
 2842. The one that saves the life of a person has the same rights as 
 the one who gives life, which is not at all true; the analogy is false. 
 All the more would the Templar (says Saladin) have a better right to 
 Recha than Nathan, who is not even her father. False again. 
 
 2848. $te itefce -fteubegter, Sfteugier, 9?eugierbe are now more 
 common. Sittah softens the harshness of her curiosity by the adjective 
 licbc, my fond curiosity. 
 
 2850-2. Cf. the remark of Hermann's father in Goethe's Hermann 
 und Dorothea : 
 
 „2>enn an ber 23raut, bte ber 9ttann (id) erttmfylt, [fif&t gleidj ftd) erfennen 
 2Seld)e§ @ei[te§ er jet, unb ob er fid) eigentltdj SSertJ fill) It." 
 
 Sittah's interest in the Templar has been awakened, and she wishes 
 to know whether he has chosen wisely or not. 
 
 ACT IV. SCENE 6. 
 
 2860. Silver groundwork inwrought with golden vines, later called 
 „golbne, ben toeifjen ©runb burd)fd)tattgelnbe @trome" ; purchased in 
 Babylon for Daja. Cf. lines 44-5. 
 
 2868. ^8tlb is used here as throughout this passage in the sense of 
 ©innbilb, emblem, symbol, and finnbitberft, line 2872, means sym- 
 bolizest. 
 
 2879. 2>CtttC StefcCttf fld) ett. Be off with the whole kit and boodle. 
 @tebertfad)en really denotes a gripsack which contains only the most 
 necessary things. 
 
 2879-81. This passage has been explained by reference to Matt. 
 
282 NOTES. 
 
 iv, i-io, where the Saviour is tempted by Satan. There is but slight 
 similarity, still the pious Daja would naturally think of her Bible, as she 
 is represented as very conversant with it throughout the play, though 
 probably an anachronism, for the crusaders knew little and cared less 
 for the Bible than for the priest's word. 
 
 2881. *Rtd)t riiljr an I Supply id) as subject and e§ as object, ntdjt 
 xilljX 1 id) e§ att. In her passionate excitement Daja uses a forcible ex- 
 pression picked up from the language of the street. 
 
 2886. D ftcttt ©ltd) ttidjt fo fretttfc* Do not feign to be so surprised, 
 you know what I mean. 
 
 2894. s )l\ti)t ^euerfoljlett, etc. Cf. Rom. xii, 20, fo toirft bit feurige 
 $ofy(en Ctuf Jeitt §aupt fammeln. For the whole passage cf. lines 
 54-6; 165; 742-4; 2318-9. Daja misconstrues the Biblical passage in 
 thinking of the pains of conscience which Nathan must have in spite 
 of his good deeds; for, if he were to give Recha back to her faith, he 
 might rejoice in real earnest for having done a good deed. 
 
 2895. Qod) btC die Seiet tmefcer? Harping on the same string 
 again ? We use story or song instead of lyre. 
 
 2896-7. Wii cittCr neitett Satte, that is, the love of the Templar. 
 But it's out of tune (tteber fttmmt) or snaps (nod) Ijtilt). For when 
 the mystery about the Templar is cleared up, he will prove to be 
 Recha's brother, if Nathan's fear is realized. 
 
 2904. 2$a3 fcJtrb er toollett? Like the Templar, Daja thinks the 
 friar can have but one wish (to beg.) Hence Nathan's directions to 
 give before he asks. Boxberger quotes Matt, v, 42 : „@ih bent, ber 
 btttet/' but Nathan a Jew would hardly think of the New Testament 
 command. He gives to all and wisely, and merely wishes to spare the 
 brother the pain and humility of asking. 
 
 ACT IV. SCENE 7. 
 
 2912!!. If the Templar, as Nathan suspects, is the son of Wolf von 
 Filneck, then he is Recha's brother, but if not, then Nathan would be- 
 tray to the Templar that he is not Recha's father without there being 
 any necessity for it. 
 
 2916. @$ef) ! Said to Daja, whose curiosity caused her to linger. 
 
ACT IV. SCENE 7. 283 
 
 2918. §Ctt !ftatl)(nt, formal address, which he drops v. hen he be- 
 comes more intimately engaged in conversation with Nathan. 
 
 2919. 2(mt0d) = nod). Cf the official forms of anbei, ctttljero, an* 
 jei^o, annod), etc., which are still in use in official documents and often 
 borrowed by the poets. 
 
 2920-22. Cf. for the same testimony from Al-Hafi line 1066-9. 
 
 3e ttu = -ftun toofjl 
 
 2930. 23it£e = (5tttfd)abtgutig, ^ergiitnng, amends. @terjen[ad), 
 
 sevenfold was not the Mosaic law of restitution, but fourfold. Cf. Ex. 
 xxii, 1; I Sam. xii, 6; Luke xix, 8. 
 
 2935-6. Sflj? = toofjnte. Quarantana, or more accurately Quaran- 
 tania, Lat. Quarantena, is the name of the desert land between Jericho 
 and Jerusalem, but a high, rugged mountain in this region is now es- 
 pecially called by this name. Here the Saviour is said to have passed 
 the forty days of his temptation (hence the name), for which reason 
 many hermits had their cells in the various caverns during the Middle 
 Ages. Here the man fell among thieves and was tended by the Good 
 Samaritan. 
 
 2942. 2ltfto0 = too. Cf. cmnod) above. These particles (an-, all-) 
 are simply strengthening. 
 
 2944. 3d) ftelje cwf Stouten ; generally cutf gttxfyenben $ol)fen 
 
 ftdjen, to sit upon thorns, is used here by Lessing to denote not only 
 great impatience, but also that he is sorely pressed for time; for he 
 wishes to find the Templar and clear up the mystery of his birth. 
 
 2947. ©icbelci (Utf Xfja&Ot, hermitage on Mt. Tabor, between 
 six or eight miles from Nazareth, where Christ was transfigured. In 
 the sixth and seventh centuries there were churches and a cloister on 
 it. At the time of the crusades there was a Latin church and a 
 cloister built there, but destroyed by the Muhammedans and rebuilt 
 later. In 1187 Saladin laid everything there waste. 
 
 2955. 3>tt3 Dfjt gefei?t, comes from the proverb einen g(ol) in§ 
 Dljr fe^en, to put a flea in one's ear. Cf. ^n ben $0f>f fefectt, which 
 probably led Lessing to the use of the above expression. Cf. also 
 etnem in ben Dl)ren liegen, etc. 
 
 2958-9. The Patriarch did not believe that the Templar's hypothe- 
 sis was a hypothesis, but a real case, so he had nothing better to do 
 than to send out the good Bonafides to find the Jew. 
 
284 NOTES. 
 
 2961. £)ft governs the genitive when casual, the dative when local 
 or temporal. 
 
 2962-5. The reference is to Matt, xii, 31. This is a thrust at the 
 theologians of that time, who understood by the sin against the Holy 
 Ghost, now blasphemy of Christ's person, now the peculiar sins of 
 malice, etc. But the controversy was endless and bitter. 
 
 2979. ©ft^tl = ©ClgCt, a fortified seaport where formerly the 
 Philistines dwelt. Saladin attacked and took it in 1 1 70, but abandoned 
 it again because important matters called him to Egypt. It is now 
 known under the name of Ghuzzeh. 
 
 2982. ^ttttttt had been built not long before by a king of Jerusa- 
 lem upon a height of the same name not far from Gaza. 
 
 2986. ($r Mtefc bulb baraitf bet 5(3falmt = er fid, etc. Ascalon 
 was a fortified seaport in the south of Palestine and bore a conspicuous 
 part in the wars of the crusades. 
 
 2987. SEBflfjI fflttft. The friar did not know Wolf von Filneck 
 well, but in his personal relations (tt)of)t fotlft), in contradistinction to 
 .war, where he met an honorable death, he was a dear lord. 
 
 2995-6. So l)at t§ fJUte 2Bege, proverbial for there is no haste, 
 there is no fear ; If no one else knows about the matter, there is then no 
 fear. 
 
 Xtttttt ttlh\ Nathan does not seem to trust him as he ought, hence 
 this peculiar plea to inspire confidence. He prefers to leave the good 
 undone rather than that it should produce evil. Surmising that Nathan 
 had naturally brought up the child as his own, he tells him that there 
 is no fear, for he will not betray him. 
 
 3007-8. Uttb tttii^tct fo fiefflljttet foerbeit ? The Patriarch's sen- 
 tence was : ber 3nbe tturb oerbrcmnt. 
 
 3008. £>a3 ttritt mix ntrfjt tin = ba6 tniE mtr nid)t in ben $opf, em* 
 
 tettdjten, / cannot understand it. 
 
 3013-14. Unb ^ittber braudjeit £iefie f alludes to the well-known 
 
 stories of children nursed by wild animals, where they lack a mother's 
 love but do have the love of animals. 
 
 3020-4. Lessing looked upon Christianity as upon ennobled Juda- 
 ism, not a new religion, and this was the mistake of many and is so 
 still. In one of the Fragments, ,,$011 bent gtoecfe 3efu unb fetner 
 
ACT VI. SCENE J, 285 
 
 Siittger," this idea is dwelt upon. Cf. Boxberger's note to this passage. 
 It is true that Jesus never broke with Judaism, but the l.octrines he 
 taught were so diametrically opposed to it that the Christian religion 
 has become a new religion, has become universal. Christians, however, 
 should learn tolerance, and that is all the friar means here. The Jews 
 are also God's children. 
 
 3025. $urfaratf) = Mid. H.G. gatrfyrecf). Now they say 2Sort= 
 fiiljrer, ©pretfjer, $ertreter bet ©eridjt, giirfyredjer, intercessor, advo- 
 cate. See Schiller, Turandot (Act V, Scene 1). Weigand derives it 
 from Low German $orfprafe. 
 
 3026., SBetttt §a^ ttttb ©let^tteret. The fanaticism and hypo- 
 critical piety of the Patriarch are meant. 
 
 3032-5. Lessing often praised the simple-hearted and poor in 
 spirit. The simple, trusting faith of the poor in heart is a better guide 
 to pious deeds than the great knowledge of the theologians. Resigna- 
 tion in God also received constant praise from our poet. 
 
 5lfcgettHttttett is a very significant word, as it portrays the inner 
 struggle in Nathan's soul when he received the Christian child as his 
 own. It was the battle of resignation to God's will. 
 
 3036. $fltf SSaffct = boXE Straiten, is a Biblical expression. 
 
 3038-40. Gath is one of the five royal cities of Philistia lying north- 
 west of Jerusalem, but at this time long since destroyed. The many 
 persecutions of the Jews, even then and in our day, not for the praise 
 of God as they claim, but for political reasons and for personal 
 gain, warrant this heart-rending tale describing Nathan's ordeal and 
 victory over self. This tale also has a direct bearing on Lessing's own 
 life. For after a marriage of only one short year, the only happy year 
 of his life, he lost a wife and child. It was a bitter struggle for the 
 poet, and he wrestled long in anguish of soul, but came out resigned 
 in spirit though broken in body, for he never recovered his health 
 again. Nathan's struggle of soul was written with the heart's blood of 
 the poet, 
 
 3046-7. A Biblical description. Cf. Job, the king and inhabitants 
 of Ninevah. 
 
 3048. $etf)er = rtebertf)er, mit ©ott cutd) mofyf geredjtet. Just as 
 Job wished to bring his cause with God before a judge and plead it. 
 Job also accused God of injustice. 
 
286 NOTES. 
 
 3050. Uttb bflrf) ift Qfrott. Like Job Nathan never denied God, how- 
 ever much he might accuse him of injustice. Returning reason made 
 him realize this and see that all happens through God's decrees. There 
 fore he must practice what he had long ago understood. Faith in God 
 and resignation to his decrees, love to man, both friend and foe, good 
 deeds, charity, tolerance, these are God-given virtues and must be exer- 
 cised by God's children. Their practice had made Nathan wise. The 
 decision to do so was made at this critical moment of his life and God 
 sent him the desired opportunity immediately. 
 
 3059. $ttbem = itibcffen. 
 
 3068-70. This passage corresponds exactly to Lessing's idea of 
 religion. It is his third stage. Cf. Introd. pp. xii-xiii. All religions 
 contain the germs out of which the higher religion can be developed. 
 Nicodemus, the Good Samaritan, the Centurion, etc., all possessed 
 those qualities which class them as professors of that universal religion, 
 and their mere outward conformity to their peculiar modes of worship 
 do not exclude them from the higher rank of perfect sons of God. So 
 Nathan and the friar meet on a common plain. The Jew is no longer 
 a Jew, nor the Christian a Christian, but both are true sons of God. 
 
 3072. Ste&Cttfudje Ste&e* The love for his seven sons had been 
 transferred to the foundling. The same idea occurs in line 3075. 
 
 3078. tyluw t)0Uzxtb§. This last proof of Nathan's resignation to 
 the will of God that he will obey, even if he must give up his adopted 
 daughter whom he loves with a sevenfold love, convinces the friar 
 completely (mm uoHeitb^) that Nathan is a true Christian. 
 
 3081. ®er CtftC fcefte. The first one who comes along, whether 
 his claim be good or not. It is a German idiomatic phrase meaning 
 any one. 
 
 3084. SWtttftClt = ttUttbeften, the earlier and formerly very common 
 form of the word. 
 
 3088. ©typ (@tjj£e), masc, now obsolescent; kinsman. 
 
 3093. Uttb bent ©efrfjledjte beffett = Unb beffen ©efdjted)te. 
 
 3101. %x\z$i = triigt. 
 
 3104. $erfrf)arrtett = kgrubert. $erftf)arren is not elegant and is 
 used to denote the hasty burial after a battle. It means literally to 
 scrape into a hole, as animals bury their dead. 
 
ACT IV. SCENE 8. ACT V. SCENE I. 287 
 
 3108. $d) faittt ttttfjt lefett. When we remember that the knights 
 themselves could rarely read in the Middle Ages, it will not appear 
 strange that a poor laybrother could not read. 
 
 3112. $fjr= ber Gutter 9ied)a'S. 
 
 31 19. (£tbam = ©d)ft)iegerfoi)tt- ; naturally the Templar. 
 
 3124-5. The suspicion against Daja is unjust in one sense and cor- 
 rect in another. She is the only one who knew the secret and it could 
 have been divulged only by her. However she had not divulged it to 
 the Patriarch, but to the Templar. 
 
 ACT IV. SCENE 8. 
 3135. 9tud) tfjttt tttd)t3 geftetft, that is, angebrctd)t. (Sitiem ettnag 
 
 ftecfen is to tell some one something secretly, and is taken from every- 
 day life. 
 
 3142. JQUX expresses how quickly the Templar will lose Recha. 
 Synonymous, yet different from Ijitjcf), f(ng§, till. 
 
 3143. $>er Xtmptlfjcvv tft brum. Supply gefommen. Urn ettoaS 
 fommen = etmag tierlteren, etnbiiffen, urn ettuaS gebradjt toerben, to 
 lose. 
 
 3150. ttttterttiegeu^ = unterlpegett or untertoegS. Untermegen is 
 
 the dative plural (utlter ftJCgctl). UllterttjegS is falsely formed like 
 t>orma(3, rtad)mal£, etc., according to the analogy of adverbial gen- 
 itives. Uttter, however, never governs the genitive, so that it would be 
 wrong here. 
 
 ACT V. SCENE 1. 
 
 * SWdtttafatf eit, that is, slaves. They were either bought as children 
 or were the children of the concubines of the Turkish nobles and were 
 carefully brought up. Lessing cites from Marin : "The Mamelukes or 
 the body guard of Saladin wore a kind of yellow livery; for this was 
 the color of the body guard of his whole house, and all who wished to 
 appear attached to him sought to gain credit by wearing this color. 
 Saladin kept a thousand Mamelukes who were very much attached to 
 him and fought bravely." 
 
 3158. $CtI)trfl, the Arabic form of Cairo, which latter form comes 
 from the Italian pronunciation. The full name is Musr el Kahira, the 
 victorious capital. It lies in Middle Egypt on the Nile. 
 
288 NOTES. 
 
 3160. $&raf)tttt, Arabic form for Abraham. 
 
 3162-3. §0&e $attf bcr guten gettiUtg, Tms construction ob- 
 tained in Middle H.G. Edel riter Gunlher, des Schuzzes habe danc . . . 
 It is more energetic than the usual construction, Qabt S)an! flit bte 
 gute titling. 3eitung = ^adjritfjt. 
 
 3165-6. £em QMttn $oten £eht ftottttbtot ? 23otettbrot denoted 
 
 first the three slices of bread given to a messenger for good news, then 
 any reward for a message. The expression is now obsolete and 33otetI~ 
 tofyn is used instead. 
 
 3176. <5o fur$ toot metttem $tt)trttt, euphemistic for death. They 
 now say 5Ibgcttig or §itltrttt. Saladin died of a hot fever the 4th of 
 March, 1 193, in his 57th year. According to Marin, IT, 320, Saladin 
 had a presentiment of an early death. In sending his son El Dhaher, in 
 1 192, to Upper Syria he said: "My son, you are going to reign over 
 the states which I have given you. My infirmities make me fear that I 
 shall never see you again." 
 
 3190. ©prengte = ba% ^pferb fpringen ttefj, dashed off at full 
 
 speed. 
 
 3193. £etfer = S^eUerlecfer. It usually denotes a green young man, 
 then ©djeftn, ©pit3bu&e. Here it means the rascal. 
 
 3201. $aft fie mem SSetfoiel (f)at) bilbett tyelfeiu 
 
 3202. $U QUtcr fieijt, at the last, £e£e denotes the fortress on the 
 boundary, then the end, leave-taking, then parting gift, or cup; it then 
 became confounded with Mid. H.G., fid) Xe^en = fttf) ergo^en, to enter- 
 tain, rejoice. 2c^C {refreshment, amusement, parting cap) passed out 
 of use except in several expressions, and finally became confounded with 
 2efct(e), the end. 
 
 ACT V. SCENE 2. 
 
 3210. 5lbul(affctt is a common enough name, but the whole event 
 here narrated is fictitious and only introduced to account for the delay 
 of the transport. 
 
 321 1. Xl)eb(ri£ r the country about Thebes in Upper Egypt. There 
 had been no revolt there. 
 
 3226. 3!}r ! \d} Hit, etc., addressed to the slaves in the back- 
 ground. 
 
ACT V. SCENES 3 AND 4. 289 
 
 ACT V. SCENE 3. 
 
 3237 ff. The Templar begins to realize that the fanatical Christian in 
 him is more firmly seated than the bigoted Jew in Nathan and advances 
 one step farther in his transition stage. 
 
 3244-9. The figure is from the plastic art. The unknown father is 
 like the slave who brings the artist the rough block, while Nathan is 
 like the artist who chisels it into a beautiful statue. 
 
 The DbCtt (Btvatlb bt§ £efcett3 is the ordinary, stupid education 
 which the ordinary person gives to a child, while Nathan had given 
 Recha the best that could be had. Hence Nathan is the real father. 
 
 3252. Wig (£f)riftettbtrue, SDirne formerly had a noble meaning, 
 but now it mostly expresses contempt, which was the Templar's inten- 
 tion in using it. 
 
 3254. (Bo Cttt $ttte f that i s > a J ew ^ e Nathan who had won the 
 Templar's profound respect. 
 
 3256. <8etf>ft it)V £(id)eltt. Not even her smile, which had en- 
 chanted him, would be valued by him without the charm of character 
 and intellect as its priceless setting. 
 
 3265. $et pattern, taken from the butterfly which passes its time 
 fluttering in the sun. 
 
 3266. SamuftfK Before he was firgetltd} {angry), now he is only 
 ttWtttfd) {moody, cross). 
 
 3268-9. aStemt id) ben (Bpott tJerbiettte, etc., what if, etc Cf. 
 
 lines 2819-21, where Saladin was justly quite sarcastic. 
 
 3274. $orge$jlaubert. Daja may after all have been merely gos- 
 siping and knew nothing of what she was saying. He should have 
 been wiser than to have given heed to her words. 
 
 3282. It was not a single spark, the whole being was on fire. 
 
 3285. 3|I}rer ttJartett, 2£artert with the genitive means to watch, 
 to mind, to pay attention to. 
 
 ACT V. SCENE 4. 
 
 3292. Wanting nothing the friar was richer than Nathan with all 
 his wealth; for the self-sufficient (getlitgjam) is rich. 
 
 3317. (Sfrabett 2Beg£ = grabe§ fteg& For the sake of euphony 
 
290 NOTES. 
 
 the weak form of the masc. and neut. adj. is used in adverbial expres- 
 sions like this, but with this particular word the strong form has been 
 retained. 
 
 3326. 5Jltr bange madjte. In the expression einem bange madjen, 
 bange is an adverb and the whole idea is to cause anxiety to any one. 
 The dative is alone correct, but some look upon bange as an adjective 
 and construe bange tttad)en with the accusative. 
 
 3331-3. Nathan had educated a Christian child in his peculiar way 
 and mankind would condemn him, but God knew all and had ordained 
 all. 
 
 ACT V. SCENE 5. 
 
 3337. The Templar is not strictly truthful, for he had not w r aited 
 for Nathan, but had first seen the Patriarch to get his advice in regard 
 to Recha's case and then had hastened to Saladin to prevent any vio- 
 lent measures from being taken. 
 
 3346. ©ttfber= ©purl)imb, a kind of setter. Here it is used for a 
 spy. Nathan is trying to find out whether the Templar has been to the 
 Patriarch, and the Templar is trying to find out whether the friar has 
 told Nathan anything. Hence the cautious questioning. 
 
 3350. $>ie bumntC— tttdjt btC frummc. With all his simplicity 
 the friar was not stupid and would never lend himself as a blind tool 
 for executing the wicked plans of the Patriarch. 
 
 3351. The Patriarch, however, considers him stupid and thinks him- 
 self shrewd enough to use his simplicity for his bad purposes. 
 
 3354. ©0 ftetft Ct ttJCtttgfteit^ fid) Mt, The Templar still fears 
 that the friar may have betrayed all to the Patriarch and possibly to 
 Nathan; he does not heartily trust him. Conscious of his own wrong 
 he fears the result in either case. 
 
 3363. Wlit feittcr ©unft = mit feiner (Srlaubmg, begging his par- 
 don. The Templar had not made any complaint nor given any names. 
 
 3370- %*$S = geljftritt, gefjler. 
 
 3375- 2®a3 atttf) ttmnmfd) madjte = roa8 mid) in 2Butl) brad)te. 
 SHhtrrnifdj = ftmrmtg, which is the usual form now. 
 
 3381. $tt££uBeugett, Cf. Iine2ii7. 
 
 3382. 2ttt£ be* £uft gegttffeit, an idiomatic expression meaning 
 
ACT V. SCENE 5. 291 
 
 unfounded, invented. However, Nathan's questions were not unfounded, 
 but very much to the point, for he wished to prevent any fatal mis- 
 takes. 
 
 3394-5. 9lutf) fur^ unb gitt ba$ 9Reffer an bte £ef)le fe^eu = 
 
 Ctnen in bte dugerfte 9?0t bringetl. This expression means to attack 
 one tooth and nail, do one all the damage possible. Of course it refers 
 to his consultation with the Patriarch. 
 
 3395-6- £80 fterft ba§ ($Vlte ? The delicate thrust which Nathan 
 aims at the Templar shows at the same time the infinite fund of humor 
 in his character. When the Templar closes his remarks with "well 
 and good, I determined to do all the harm possible," he asks : " Do 
 you call that good then?" We see this same vein of humor and at the 
 same time reproof in him when offering his money to Saladin. 
 
 3399. $efyfi$tg f here used in the active sense, hates you. 
 
 3401. (gin junger Saffe = em wt&erftanbiger, nnbefonnener juttger 
 2Ketifd). 
 
 3402. 5ttt Beibett (£ttbett = an Srtretnen* He is an extremist who 
 always does either too much or too little. 
 
 3404-5. 28emt tl)r fo ntitf) frctlttf) faffet "If you come to me 
 
 condemning your own act as you do and judging yourself so severely 
 (then I must pardon you)." 
 
 3432-4. $l)X tt)fif)ttt, etc. The breviary had informed Nathan fully 
 of all he wished to know about both Recha and the Templar, hence 
 there was no longer any necessity for concealment. Cf. lines 3327-94. 
 
 3446-7. He had saved her from the fire, now he will save her from 
 the convent. 
 
 3449. The friar had been reminded by the Patriarch's commission 
 of his part in delivering Recha to Nathan. The discovery of the whole 
 truth resulted from this circumstance. 
 
 3456. 9lu3 biefeu ($dubcn). 
 
 3466-7. The Templars, and most of the orders of the day, were 
 both priests and warriors. Nathan does not yet wish to tell the secret 
 to the Templar, hence his evasive answers. 
 
 3475-7. So Recha spoke to Daja: „roct§ tljat er Mr, ben @amen 
 ber Bermmft 3)en er fo rein in mcine ^eele ftrente, 2ftit beines £anbe§ 
 Unlrant ober 23mme .@o gem in mifdjen?" lines 1564-7. It is a plea 
 
292 NOTES. 
 
 for rational religion again which the Templar prefers to the tares of 
 superstition. Satan sows the tares. See Matt, xiii, 25!?. 
 
 3483 ff. Lessing has skillfully brought out the character of the 
 Templar, who inherits the impetuous temperament of Gannole in 
 Boccaccio (see Introd. p. xxvi) . Again his passion carries him away and. 
 his bitter sarcasms mar his better nature. " The shell may be bitter," 
 says Nathan, " but the kernel is sound." 
 
 3492. 28a§ Ijatiet U)r fitr euten ($ttgel ba geMlbet is the reading 
 
 that stood in the first impression. Nathan also compares her to an 
 angel. 
 
 3493. Scr^Utt^Ctt, botch. The expression comes from the works of 
 art which are botched by bunglers. Nathan had made a noble woman 
 of Recha, and now she should become bigoted and narrow as most re- 
 ligious partisans were. 
 
 3494. (S;r, that is, be? @ttgc( of whom the Templar had just spoken. 
 Recha would still be worthy of their love. 
 
 3496. $0tt mehter £teI)C fagt \>a§ ttttfjt He cannot think the 
 distorted picture which his busy fancy creates will be loveable. He 
 does not wish the least thing, not even her name (as Nathan's 
 daughter) changed. The slightest change would distort the picture in 
 his eyes. 
 
 3501. $fadj efcen Diet = ba% tft gteidj tnel, etrterlei, all the same. 
 
 3507. Wi(M\\$ gettug, to be man enough, to have the courage. The 
 genitive after gettltg was the prevailing construction at one time and is 
 retained in this expression. 
 
 The Templar thinks that Recha is filled with the same passion as 
 himself and will sacrifice all to follow him. 
 
 3510. Watf) (£ntf) . ♦ ♦ 5U fragetu Sftadj etrtem fragett, to mind or 
 
 care for one. 
 
 3512. The Templar is resolved to become a Mussulman in order to 
 get Recha, and relies upon Saladin's promise to help him. 
 
 3518. £ci(^t Bcibc. The close of the scene is rather drastic and 
 abrupt, though the interest does not abate. It also prepares us well 
 for the final scene. 
 
ACT V. SCENE 6. 293 
 
 ACT V. SCENE 6. 
 
 * parent* Cf. line 1 142. 
 
 3520. 23eflCtnmt, for beflommett, the weak form for the strong. 
 
 3525. 8d)icr = jdjtiett, behtalje. 
 
 ^rontttt. This was the highest praise Lessing could give: „3d) 
 ferine an einem linrjertjeiratetett SRabc^en !eine rjofjeren Xugenben ate 
 grommigleit imb ©efyorfam" is his saying. 
 
 3528. 5nt)ertt = albernen, as above. 
 
 3533-6. For while reading Ave acquire only through the memory, 
 but the whole soul receives by lively, oral instruction. Lessing had 
 positive ideas on this subject: ,/£>er cms 23rid)em erroorbene cfteidjtiim 
 frember Srfaljnntg £>eigt ©eteljrfamfeit. Cngne ©rfafjrtmg iff 5B3ei$I)eit. 
 S)a§ Heiitfte Capital don Meier ift mef)r roertrj aU Sttittionen don jener." 
 
 3528-42. Teaching by object lessons (Pestalozzi, 1 745-1827) be- 
 came the rage later, but earlier writers like Rousseau had turned atten- 
 tion to the subject of education and advocated this innovation. But 
 perhaps the ancient method of teaching was in Lessing's mind. 
 
 3546. (Bd frf)led)t Itttb rerf)t is one of those rhyme-phrases, which 
 are so popular even in our day. (Sd)Iecflt = fdjlidjt, ebett, gerabe, eitt* 
 fattig, gut 
 
 3547. 80 gattft fief) felfcft ttur afjnltrf) = gcur 5 original, natural and 
 
 simple. 
 
 3550. Saladin had told her his story and Al-Hafi had often spoken 
 to her of Xathan. 
 
 3554- SRettt $&tT$ ttutf Suft. My heart must have vent. Over- 
 come by the painful idea that she is to lose her father she makes a 
 strong appeal to Sittah in her anxiety and fear, hoping that she may be 
 able to help her. 
 
 3575- $ergeb T , . . &efol)tt T , forgive her for the bad (53ofee) and 
 reward her for the good ((SJuteS). 
 
 3579-80. Attention has already been called to this discrepancy in 
 lines 758-62. For, if Daja's husband was drowned with the emperor 
 Frederick in 1190 and she entered Nathan's service soon after, she 
 could not have been Recha's nurse in childhood. Cf. Introd. p. xxxiv > 
 
 3583. QJeattgftet, now geangftiget, but Goethe also uses cmgfien, 
 Iph., Act I, Scene 2. 
 
294 NOTES. 
 
 3586-9. Daja is one of those who believe their own way the only 
 sure way to salvation, and she has done all in her power to convert 
 Recha; now she has disclosed the secret of her birth. Proselyting was 
 not in favor with Lessing. 
 
 3601. 23$em ? is here used as the dative of JtmS, an unusual use. 
 The It) a 8 refers back to „e§ geljt $U )T)eit„ and Went to „3)em fcmtt id) 
 nidjts entgegenfe^ert." 
 
 3612. Recha's doubt of the disclosure is expressed in the ft) ill = 
 pretends to have disclosed. 
 
 3619. $tt bic ^ittfjie gefjeu = gerctbccms geljen, to go straight ahead, 
 
 hence to take the shortest cut. 
 
 3624. 28te ttmrb mix (511 SDZitte)? 
 
 3627. Set bet @ijttfttfjen (3Karie\ The worship of Mary was at 
 
 its highest during the crusades. 
 
 ACT V. SCENE 7. 
 
 It will be remembered that Saladin was to inspect the caravan from 
 Egypt and see the Emir off to Lebanon and then visit Sittah. 
 
 3640. ©ie tft toon ftd) = fte ift auger fid), which is the more usual 
 form. 
 
 3645. History relates many instances of Saladin's high sense of 
 justice to friend and foe. None sought mercy or help of him in vain, 
 Cf. Marin's summary of his character at the close of his Histoire de 
 Saladin. 
 
 3653-4. Cf. the Templar's monologue, lines 3243ff. Not the slave 
 who delivers the block to the artist is the author of the masterpiece in- 
 to which the marble is chiseled, but the artist who plans and executes 
 the work. There are higher, holier, closer relations than the mere 
 authorship of one's being; viz., that of guide and wise instructor who 
 develops the noble and pure mind and fills the soul with high and 
 noble aspirations; he has a sacred claim to the child which far out- 
 weighs mere abstract parentage. 
 
 3656. Saladin considers the disclosure a piece of cruelty, though 
 done with the best intentions. The Templar had told him this story, 
 but he gives it no credence and waits for the proof. 
 
ACT V. LAST SCENE. 295 
 
 3661. Jafelnb = aBeriuigig unb line irrig rebenb. The 2Imme 
 
 (nurse) was in her dotage and may have been wandering in her mind. 
 The question is, how did she ever find out Nathan's secret? Of course 
 the poet is not obliged to tell us all the secrets of the play, but yet 
 Nathan was certainly never indiscreet enough to betray his own secret 
 to a nurse. 
 
 3674 ff. UlStgefeljeu is the imperative. 
 
 Itttt btC fflttte Men tV\U. One who would run life's race on equal 
 terms with her; in other words, one of equal age and chances. 
 
 ACT V. LAST SCENE. 
 
 3690-2. Boccaccio also makes Saladin return the money borrowed 
 of the Jew Melchisedec. 
 
 3691. SBebeuten, inform. 
 
 3696-9. Boccaccio also makes Saladin send away the Jew with 
 rich presents. Lessing's skill in carrying out this motive is much 
 greater than that of the Italian. Saladin's delicacy in his offer is ex- 
 tremely pleasant. Nathan, however, attends to the weightier matters 
 first. 
 
 3706-7. Observe the strengthening double negative, like the Greek 
 and older English; present colloquial English employs the same means 
 of adding emphasis to the negation. 
 
 3708. Reiner, fewer ($erhtft) fonft! Recha confesses to Daja 
 (lines 1718-23) that she does not love the Templar, but that he would 
 always be dear to her. Her desire to see him was the desire to be able 
 to thank her rescuer. 
 
 3709. The thought had never entered the Templar's mind that 
 Recha was not as passionately in love with him as he with her. Cf. 
 line 2185!., also lines 3507-8. 
 
 3715. Cf. lines 2817-8, where Saladin promised to secure Recha for 
 him. 
 
 3716. Qbdify = jal). It is the impetuous Gannole of Boccaccio 
 again. See Introd. p. xxvi. His impetuosity had led him to believe 
 that everybody must see things just as he did without explanation or 
 comment. He should have been sure of his affair before he spoke. 
 
296 NOTES. 
 
 3721. $fuf trgettb tint 238of)ltf)at ttQt}t, puts overweening confi- 
 dence in a good deed. He who is too confident of the good impression 
 a good deed will make will have to take it back. 
 
 373 6 - 3ffc t&a§ !Ked)t r 3» That's something remarkable, worth 
 boasting of. 
 
 3737- ffllth\t§ 23tUber3 , , ♦ nid)t3. Now generally nid^td Don 
 ttmrtem 23rnber, but the genitive after nid)t§ used to be the usual con- 
 struction. 
 
 3743-5. This differs from Saladin's opinion expressed to Sittah, 
 lines 2840-44. Saladin was apparently arbitrary with Jews, as all 
 princes have ever been. 
 
 3753-4- @r t)at ttjr einen $ater anfgefinnben, foisted himself a 
 
 Jezv as her father tipon her a Christian, and now he is going to foist a 
 brother upon her. 
 
 3756. (Sfjrift ! Once before Saladin had used this reproof with the 
 Templar (line 27831!.), and he deserved it. 
 
 3760. Nathan remembers the bitter disappointment the Templar 
 has just experienced and the thoughtless passion of youth, both of 
 which would lead him to rash and ill-considered words. 
 
 3761. Suspicion follows on the heels of distrust. If the Templar 
 had confided in Nathan and given him his true name, he would have 
 spared himself much trouble. But lacking the virtue of confidence in 
 others he became suspicious and misanthropic, which led him to acts 
 unworthy of his better self. 
 
 3770. $a3 Ijeift* ©ntt ifjtt tyrecfjett, Nathan's kindness in giving 
 this excellent excuse for the Templar's apparent deception could only 
 come from one who was guided by divine wisdom, hence the Templar 
 says that God prompted him to say that. 
 
 3775- §ter %\\ Sanbe f amen = Ijer 311 £anbe = in biefeS £anb famen. 
 
 After verbs of motion we should expect fyierljer, or in this case fjer, but 
 compare lines 502, 2459, where the simple Ijier is used. 
 
 3785. ©r mar metn gfremtb* Cf. lines 2988-9, where he mentions 
 the favors he had received from Assad. 
 
 3790-1. The Templar's eagerness to find out the brother leads him 
 to check (ntdjt ttteljr) Nathan's story of his father and tell him of the 
 brother, which is now of vastly greater importance to him. 
 
ACT V. LAST SCENE. 297 
 
 3795- Sktrieger = 23etritger. The information that he was 
 Recha's brother produced such a revolt in the Templar that he was 
 unable to recover from his surprise and dismay. It was a thunderclap 
 in a clear sky to him, for he never expected to lose the woman he loved 
 in this way. Recha and Saladin misinterpret his feeling and imagine 
 that he considers herself and father deceivers. Saladin's bitter reproof 
 brings him to his senses again and he makes proper amends. 
 
 3797-8. The outward resemblance to Assad finds no confirmation 
 in the heart of the Templar who could believe Nathan and Recha 
 capable of deception; therefore the outward resemblance is deceptive. 
 Compare the Templar's own remark, lines 704-707. „2Bie? ble Sfattltr 
 
 tjatt' and) nur (5inen 3 U 9 $° n ntir to beine§ SBrubers gorm gebilbet : 
 Unb bent entfpradje mtfjts in tnetner ®eefe ? 9?atnr, jo leugft bit tttdjt !" 
 But the Templar's heart was as true as Assad's. Surprise, consterna- 
 tion, and pain at his loss, had overpowered his feelings, and he was 
 unable to reconcile himself to the new situation. 
 
 3804-5. For the bonds of nature (the love of brother to sister and 
 sister to brother) are stronger than the bonds that bind soul to soul. 
 It is one of the motives of the piece. We see it in Saladin and Sittah, 
 in Assad and Lilla. The study of the classics led Lessing to this idea; 
 for it is the spirit of the ancient drama where we see portrayed in the 
 Antigone and Iphigenia the tenderest brotherly and sisterly love, but 
 conjugal love was not considered proper to be portrayed on the stage. 
 
 3808-g. The Templar remains true to his suspicious nature. He is 
 conscious that Nathan had good reason for disowning him and imagines 
 that he is going to make Recha suffer for his faults, but Nathan in giv- 
 ing the baptismal name of Recha had no intention of disowning her 
 and dispels all suspicion by the question Unb to a 3 ? For what should 
 she be made to suffer ? 
 
 3818. <S)a§ (Sefdjttrifter* Cf. line 260. 
 
 3832. 5tt) ! f elite §(Xttb. Cf. line 3i09flF., where the friar says that 
 the father had written with his own hand the family names, etc. 
 
 3833-4. Nathan had been compelled to prove the relationship be- 
 tween the Templar and Recha to prevent harm, but there was no 
 reason whatever for divulging the secret of Saladin's relations to the 
 two, unless he himself wished it. Therefore he leaves it to him, know- 
 
298 NOTES. 
 
 ing that he would do what was right. It would be to mistake Lessing 
 completely to assume that he makes Nathan guard the secret from any 
 feeling of servility to Saladin. 
 
 3835. (Srfetuten = cnierfermen. 
 
 3836. Wltint 9teff£tt« This expression denotes the relation exist- 
 ing between uncles and nephews, but when nephews and nieces are to 
 be included, the masculine form has the preference, as including nieces. 
 
 3842. Cf. line 3669. Sittah had made the same offer in line 3524. 
 3844. Cf. lines 3678-9. 
 
BIBLIOGRAPHY. 
 
 This list contains only those works bearing upon Nathan. For a 
 fuller list of works upon Lessing see Minna von Barnhelm, pp. 243-4 
 in this same series. 
 
 Bohtz. G. E. Lessing's Protestantismus und Nathan der Weise. Er- 
 lautert von Dr. August Wilhelm Bohtz. Gottingen. Vanden- 
 
 hoeck und Ruprecht's Verlag. 1854. 
 Buchheim. Nathan der Weise, a Dramatic Poem by Lessing, Edited 
 
 with English Notes, etc. By C. A. Buchheim. Second Revised 
 
 Edition. Oxford. At the Clarendon Press. 1888. 
 Caro. Lessing und Swift. Eine Studie iiber Nathan der Weise. Von 
 
 Dr. J. Caro. Leipzig. Verlag von Ambr. Abel. 
 Diesterweg. Lessing's Nathan, in Jahrbuch fur Lehrer und Schul- 
 
 freunde. 1865. Von Adolph Diesterweg. 
 Duntzer. Lessing's Nathan der Weise. Erlautert von Heinrich 
 
 Duntzer. Leipzig, Ed. Wartig's Verlag. 1883. 
 Fischer. G. E. Lessing als Reformator der deutschen Literatur dar- 
 
 gestellt von Kuno Fischer. Zweiter Theil. Nathan der Weise. 
 
 Stuttgart. 1 881. 
 Fiirst. Lessing's Nathan der Weise. Historisch und philosophisch 
 
 erlautert von Dr. Julius Fiirst. Leipzig. Verlag von Wilhelm 
 
 Friedrich. 1881. 
 Giesse. Gotth. Ephr. Lessing's Nathan der Weise. Ein Conferenz- 
 
 vortrag von W. Giesse, Pfarrer in Langenschwalbach. Darmstadt 
 
 und Leipzig. Eduard Zernin. 1866. 
 Kopke. Studien zu Lessing's Nathan. Ein Vortrag von Dr. Ernst 
 
 Kopke. Brandenburg a, H., 1865. Gedruckt bei Adolph 
 
 Miiller. 
 Marin. Histoire de Saladin par M. Marin. A la Haye. 1758. 
 
 299 
 
300 BIBLIOGRAPHY. 
 
 Naumann. Literatur liber Lessing's Nathan. Aus den Quellen. 
 
 Von F. Naumann. Dresden. Konigl. Hofbuchhandlung von Her- 
 mann Burbach. 1867. 
 Niemeyer. Lessing's Nathan der Weise, erlautert von Dr. Eduard 
 
 Niemeyer. Zweite Ausgabe. Leipzig, 1887. Verlag von Sieges- 
 
 mund und Volkening. 
 Pabst. Vorlesungen iiber G. E. Lessing's Nathan, von Dr. C. R. 
 
 Pabst. Bern. Verlag von B. F. Haller. 1881. 
 Ronnefahrt. Lessing's dramatisches Gedicht Nathan der Weise. Aus 
 
 seinem Inhalte erklart von J. G. Ronnefahrt. Stendal. Franzen 
 
 und Grosse. 1863. 
 Schwarz. Gotthold Ephraim Lessing als Theologe, dargestellt von 
 
 Carl Schwarz. Halle. C. E. M . Pfeff er. 1 854. 
 Spielhagen. Faust und Nathan. Von Friedrich Spielhagen. Berlin. 
 
 Verlag von Franz Duncker. 1867. 
 Strauss. Lessing's Nathan der Weise. Ein Vortrag von David 
 
 Friedrich Strauss. Bonn. Emil Strauss. 1877. 
 Trosien. Lessing's Nathan der Weise. Vortrag von E. Trosien. 
 
 Hamburg. Verlag von J. F. Richter. 
 Werder. Vorlesungen iiber Lessing's Nathan, von Karl Werder. 
 
 Berlin. W. F. Fontane und Co. 1892. 
 Wlinsche. Der Ursprung der Parabel von den drei Ringen. A. 
 
 Wiinsche. Die Grenzboten am Januar 1879. 
 
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 Victor HugfO'S Ruy Bias. With introduction and notes by Professor Garner of 
 the U. S. Naval Academy, Annapolis. Cloth. 253 pages. 75 cts. 
 
 CorneiUe's Le Cid. With introduction and notes by Professor Warren of Adel- 
 bert College. 164 pages. Cloth, 50 cts.; boards, 30 cts. 
 
 CorneiUe's Polyeucte. With introduction and notes by Professor Fortier of 
 Tulane University. Boards. 138 pages. 30 cts. 
 
 Moliere'S Le Misanthrope. With introduction and notes, by Professor C. A. 
 
 Eggert. Cloth. 000 pages. 30 cts. 
 
 Moliere'S Les Femmes Savantes. With introduction and notes by Professsor 
 
 Fortier of Tulane University. 143 pages. 30 cts. 
 
 Moliere'S Le Tartuffe. With foot-notes by Professor Gasc, England. Boards. 
 25 cts. 
 
 Moliere'S Le Medecin MalgTe Lui. With foot-notes by Professor Gasc, Eng- 
 land. Paper. 57 pages. 15 cts. 
 
 Piron'S La Metromanie. Comedy in verse, with notes by Professor Delbos, 
 England. Paper. 180 pages. 40 cts. 
 
 Warren's Primer of French Literature. An historical handbook. Cloth. 
 
 256 pages. 75 cts. 
 
 Taine's Introduction a l'Histoire de la Litterature Anglaise. With essay 
 
 on Taine by Irving Babbitt, Harvard University. Paper. 48 pages. 20 cts. 
 
 Duval's Histoire de la Litterature Francaise. In easy French. From earli- 
 est times to the present. Cloth. 348 pages. $1.12. 
 
 Voltaire's Prose. Selected and edited by Professors Cohn and Woodward of 
 Columbia University. Cloth. 479 pages. $1.50. 
 
 French Prose Of the XVIIth Century. Selected and edited by Professor War- 
 ren of Adelbert College. Cloth. 000 pages. 00 cts. 
 
 La Triade Francaise. Poems of Lamartine, Musset and Hugo, with intro- 
 ductions and notes by L. Both-Hendriksen. Cloth. 212 pages. 75 cts. 
 
 Complete Catalogue of Modern Language Texts sent on request. 
 
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