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Brigham Young Uniyersity 

The Personal Library of 
Professor M. Wilford Poulson 

Given In His Memory By 

Marion W. Poulson 

Ardis P. Soulier 

Helen P. Whiting 

Robert L. Poulson 

Jennie Lin P. Strong 

Earle A. HoUingshead 

Nola Marie H. Hemingway 



Digitized by the Internet Archive 
in 2011 with funding from 
Brigham Young University 

6)üttl)ülb (5^3Öratm Seffincj, 

^?- j/ßf 

Ibeatb'ö flDo^ern Xanouage Series 


liatqan oer u)etfe 







Copyright, 1894, 
By Sylvester Fr im er. 

Pkinted by Carl H, Heintzemann, Boston, Mass. 




The prominence given to this drama in German litera= 
^ure, 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 snitable 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 
„tt)urbe nacf) unb nad^ ganj e^^igrammatifcf) in feinen ©ebid^ten. 


iv PREFACE. • 

tmpp in ber Timm, lafonifd; in ©milia ©alotti; f^äter 
fc^rte er er[t jn einer {^eiteren ^laitietät jurüd, bie if)n fo Wo^l 
üeibet im ?tatf)an." It may well be called the last note of 
the dying swan, for it was Lessing's last words to the 


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 Kürschner's Deutsche National- Litteratur, 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, Jn 

Austin, Texas, May 30, 1894. 


,,?cfflng'§ 9^atl)an ift neben ©oet^e'^ 5^uft ha^ (Sigent^ümlidjfte nnb 
J)entfc^efte, tva^ unfere ^oefie gefc^affen l^at/' — ©eroinu^. 


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 qiiestions of 
that day and our own without at least a general knowledge of 
the religioiis questions which the aiithor 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 


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 

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 l)e 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 principlcs of tlie various beliefs, sift the good from 
the bad, and elevate the moral Standard. The clear and 

INTR0DUC170N. 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, coniidently 
asserted that the union between reason and revelation had 
been sealed forever. But the attempt at such union proved 

It must not be supposed that this new rnovement was entirely 
successful in suppressing the adherents of the old faith. This 
was not accomplished tili 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 Kantus 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- 
tided Thonghts on the Mo7'avians 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 


easily proved that Cardan was really guilty of favoring Chris- 
tianity, because he had given to the Christian the strengest, 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 arcruments of the 
Deists to prove the superiority of Islamism to Christianity. 
This reHgious feature reminds us vividly oi Nathan, and perhaps 
Danzel is not far wrong when he says that Lessing's first 
thought of N'atha7i 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 rationaHsm 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, tili 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 populär philosophers of the day. This led him to 
his favorite idea of a graded and regulär 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 populär in his 
day he opposed. He regretted that the natural partition be- 


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 estabUsh more fully his idea of reHgion and 
Christianity. He there makes the true distinction between 
reUgion per se and the form in which it is clothed at any definite 
time and by any definite sect. Whether rehgion with him 
means anything more than morahty 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 N'athaii. 
*' 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 ^^— r^ 
(Zeller, Deutsche PJiilosopJiie^ 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. 


While in Hamburg Lessing probably made the acquaintance 
of the writings of Professor H. S. Reimarus (i/öSf ) ; 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 Wolfenbüttel Fragments. 


edly received a copy of the manuscript from them. Under the 
title of Fragme7its from an Unknown he published parts of this 
manuscript while at Wolfenbüttel 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 
author's 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 wTitten to Lessing to collate a 
Bible found in the library for a certain passagc. 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 sul)ject of 
the Frag7nenis with fanatical rage and declared Lessing^s 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 
Frag7nents 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 dififerent 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 asan inheritance. 

Lessing's Anti-Goeze wntings 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 füll power. If 


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 
Axiojnata, of which the first reads thus : '* The letter is not the 
spirit, and the Bible is not reHgion. The Bible contains more 
than belongs to reHgion, and it is a mere hypothesis that the 
Bible is as infalUble in this ijiore as in the rest." Lessing thus 
distinguishes between the spirit, or the absokite principle from 
which reHgion j^roceeds, and the holy Scriptures, that document 
in which reHgion is contained, bat in which more appears than 
belongs to reHgion. 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 reHgion. 
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 reHgion 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 
reHgion taught by them maintained itself." Lessing could 
easily prove that the teaching of the first apostles was orai 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 


wrote Iheir works for the express purpose of havingthe Cliristian 
religion completely and wholly deduced and proved by them. 
Ages passed before the Scriptures acquired any authority, and 
without the Ritle of FaitJi it would be impossible to prove the 
present Christian rehgion. This was playing into the hands of 
the CathoHcs, 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 contamed lend it a truth 
it does not possess itself. Religion, then, is independent of the 

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 Raceht 
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 


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 rcligion. 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 Oid 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 dement, 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 purit}/*. Not tili 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, 
iiave they arrived at that grade of development where they may 
expect the New GospeL 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 


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 Clements 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?" 


In the Goeze controversy Lessing had violated the commands 
of those over him and feit that he might lose his position as 
librarian of Wolfenbüttel ; moreover he wished to put in populär 
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 firsc 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 Deca7nerone of Boccaccio, Giorn. I, N'ov. III, 
Melchiseäech, Gmäeo. I think I have invented a very interesting 
episode to it, so that all will read well, and I shall certainly play 


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 \JVecessary 
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." @n 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."" 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, who all received God's approbation. 
For true religion possesses the power of making one's seif 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 


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 despitefuUy iise you, and per- 
secute you ; that ye may be 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 essenc^ of the Christian rehgion in 
his beautiful fragment, The Testament of yohn, 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 rehgion 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 m^tion 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 th^e symbols and rites alone will be just as intolerant 
as he who denies their origin, their significance, and their justifi- 


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 Eiüication of the Hicma7i 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 

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 well 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 


religions. But neither Nathan nor Saladin, nor Sittah, nor 
Al-Hafi 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 Mussulm^an 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 Nathmi as the Jewish ; therefore none of them makes it so 
difficult for its professor to realize this idea and so interweave it 


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 
hmnanitarianism and cosmopolitanism. The history of the Jews 
confirms this Statement. Even the Templar, who 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 rüde 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 oi N'athan: 
"■ 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 H?nna7i Race, the 
period of "- P^eace on earth and good will to men,'' the reign of 


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. 


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 füll of metaphorical 
language) clothed this thought in a parable, afterwards known 
as the parable of the rings. About the year iioo a Spanish 
Jew put it in its earliest and simplest Jewish form. Don Pedro 
of Arragon once asked a rieh 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, af 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. 


** Let thy ear hear what thy mouth speaks," replied the Jew. 
*'The brothers Esau and Jacob have each a precious stone, and, 
if you wish to know v/ho 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, füll 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 Hiwiaii 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 
Wünsche (^Origm of the Parable of the Three Ri7igs^ the next 
earliest account is found in the Ceuto Novelle Antiche^ 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 Ro^^mnortmi, 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 
Avventuroso 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 


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 rieh 
and usurious Jew Melchisedec from Alexandria to Jerusalem in 
Order to force a loan from him by means of the vexatioiis 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 teil 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 rieh, 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 


from bis 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 
fall 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 


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 teils 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 fiows in our veins, of those who have given 
US proofof 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 Avho are nearest and 
dearest to them. But this is only belief founded on authority 
and is to be distinguished from the real religions 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 eives voice to the sentiment that it is the moral life, love, 

• 1 r 

through which the truth of our inherited religion manifests itself. 
The manner in which the bwners of the three rings quarrel with 
one another tends to show us that that miraculous force inherent 
in the true relidon is active in none of the three religions whose 


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 

Having announced the doctrine of love in the story, the poet 
shows the moral force springing from pure love in his dhioue- 
mcnt. 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 rieh 
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 Ediication 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 


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 


who is reared by a kind-hearted old gentleman, Giacomino, as 
bis own daughter. Here, however, two young men fall in love 
with her, one of vvhom 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^s Giacomino, *' who in his time had experienced much, who 
was a good-natured man/' has passed over to Nathan, while the 
violent impetuosity of Giannole, the brother, is reflected in the 

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 teils him that he is going to kill him becaiise 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 


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 Tiib, 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 ofa Ttib 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 dement, 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, 
Te7}iple, 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 return ed from Eng- 
land he brought the Tale of a Tiib with him, asserting that this 
notorious Tale of a Titb was an 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 veri table 
source ; for Boccaccio stood nearer in thought to the poef s idea 
than the Swift source. 



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 jDriestly Orders of the Templars and Knights of Malta, and 
a high clergy ; Saladin, the victorious warrior of the East, Avho 
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 eitles 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 togethcr 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 


of violence and blood. The spirit of humanity displayed by 
noble inen 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 sjoirit 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, 1 192, and the fifth of March, 1 193, 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. 


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- 


rowness of nationality and religious dift'erence. 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 

The historic Saladin was a strict Mussulman who looked lip- 
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, forat the height of power he feit 
no desire for mere show and magnificence, but was piain 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 

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. 


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 
th^ 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 König, Lessing's stepdaughter, who had a deep 
love for her stepfather, and who was educated by him as carefully 


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 feit rather than described. Like Goethe^s 
Mignon in Wilheb?i Meister and Schiller's Thekla in Walleiistein, 
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 dement of a Christian 
character. He enjoys life in the füllest, 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 may be a few thrusts at Goeze, but the 


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 proiit 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 wehere 
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 eise 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. HI, 1,433) says: **The Patriarch 
should have gone to extremes, the Templar should have ap- 


peared at the most exciting moment of the danger to rescue 
Nathan and thus have completed bis 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 oi sancta siinplicitas ^ 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 loth 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 eise he forgot to distinguish between 
the two persons, and applied words to Daja which belong to the 

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, ai^id now the intrigues of the well-intentioned Daja 


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 
seif 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 hermifs cell on Mt. 
Tabor. Everything unworthy or wrong was repugnant to his 
upright soul. Though evcr 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 füll 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 härm. 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, 


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 childHke simphcity, 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. 


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 undoubtedlyaided the poet greatly in giving 


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 Literaturen remarks : " It is stränge 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."" Usually the philosophical features of the 
IVathan 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 dl Jactic 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. 


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, 
thoiigh 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 and passion. The drama, 
however has those qualities which will stand ihe buffets and 
shocks of time. 

Bafljan tier Wnp 

©in bramatifc^c« ©ebic^t in fünf ^luf^ügcn 

Introite, nam et heic Dii sunt. 

Apud Gelimin. 


P er f orten. 

©ultan ©atabin. 

® 1 1 1 a ^ , bcffen @d)tt)efter» 

9^ a 1 1} a n , ein reld^er 3ut)e in 3evnfa(em. 

^edja, beffen angenommene ^oc^ter. 

!J)aia, eine (^{)riftin, aber int §auje be§ 3nben, al8 ©efetlfc^afterin 
ber 9^e(^a. 

©in jnnger S^empell^err. 

@in !Dern)if(^, 

!I)er ^ a t r i a r (^ Don Sernfalem. 

(Sin Ä'Iofterbrnber. 

©in ©mir nebft öerfdjiebenen 5D^ameIu(!cn be§ ©atabin. 

3)ie ©cene tft in Sernfatem. 

CJrpBr Jlufpg. 

(Erfter auftritt. 

Scenc : fjhir in 5^atf)an§ .&aufe. 
9^at^an öon bcr Dtelfe fommenb. S)ajia l^m entgegen» 

@r ift e§ ! ?Jatf^an ! — ©ott fei etDtg ©an!, 
®a^ ^t^r bod) enblid) einmal tt)ieber!ommt. 


3<^r ®<^i^/ ©J^tt fei ©anf ! ©od^ t^arum enblid^? 

^aV xd) benn ef)er tüieberfommen tüollen? 
5 Unb tpieberfommen fönnen? Sab^Ion 

^ft bon ^erufalem, \vk id^ ben SBeg, 

©eitab balb red^tg, balb Iinl§, ju nehmen bin 

©enötigt tDorben, gnt jtt)eif)unbert SffJeilen ; 

Unb ©d^nlben einfaffieren ift gett)i^ 
10 2lud; fein ©efd^äft, ba§ merllid^ föbert, ba^ 

©0 t)on ber §anb fid^ fd^Iagen lä^t. 

D 5Rat^an, 
2Bie elenb, elenb trottet ^\)x inbe^ 
§ier h)erben fönnen ! (guer §au^ . . . 

®a^ brannte. 
©0 i)aV \6) fd^on Vernommen. — ©ebe @ott, 
15 2)a^ id^ nur atle^ fdE)on Vernommen l^abe ! 


4 Hatl^anberlDeife. 

Unb W'dxt leidet Don ®runb au^ abgebrannt. 

3)ann, ©aja, f?ätten tütr ein neue^ un§ 
©ebaut, unb ein bequemere^. 

©(i)on h)af^r ! — 

^oä) 9{edE)a U)är^ bei einem §aare mit 

20 3Serbrannt. 


SSerbrannt? 3Ber? meine Sied^a? fie?- 

®a§ f?ab' id^ nid^t gefrört. — 9tun bann ! So l^ätte 

^d^ !eine§ §aufe§ mcfjr bcburft. — 3Serbrannt 

Sei einem §aare ! — §a ! fie ift e§ tt)of)I ! 

Sft tt)ir!lid^ n)o{)I t)erbrannt ! — ©ag nur f)erau^ ! 

25 §erau§ nur ! — 3^öte mid) : unb martre mid^ 

?Jic^t länger. — ^a, fie ift Verbrannt. 

2ßenn fie 
@§ träre, trürbet '^i)x t)on mir e§ f)ören? 


2Barum erfd)redeft bu mid^ benn ? — D 9ted£)a ! 
D meine 3fted^a! 

®ure? (Sure 5{ec^a? 

30 3Benn id^ mirf) tüieber je enttDöl^nen mü^te, 
Sieg Kinb mein Kinb ^u nennen 1 

Jtennt ^i)x aße^, 
2Ba§ 3^)^ befi|t, mit eben fobiel Siedete 
2)a§ eure? 

\. 21 u f 5 u g. \. 21 u f t r i 1 1. 

5iidbt^ mit grö^erni ! SlHe^, tüa^ 
^d; jonft befuge, ^at DZatur unb ©lüdE 
35 Mix juflctcilt. ®ic§ (Eigentum allein 
S)anf id^ ber 2:^ugenb. 

D, lt)ie teuer la^t 
3f)v 6ure ©üte, 9Zatban, mid; bejaf^Ien ! 
3Benn ©üt', in [old^er älbfid)t ausgeübt, 
9iod^ ©Ute f)eifeen !ann ! 

3n folc^er 2lb[ic^t? 
40 3^ h)eld^er? 

5Kein ©emiffen . . . 


©aja, Ia§ 
3Sor allen fingen bir erjät^Ien . . . 

©etüiffen, fag' id^ . . . 

2Ba§ in 33ab^Ion 
3=ür einen fd)önen Stoff id^ bir gefauft, 
45 So reid^, unb mit ©efd}madf fo reid^ i S4) bringe 
gür 3ied^a felbft faum einen fd^önern mit. 

3Ba§ f)ilft'^? ®enn mein ©etDiffen, mu^ id^ @ud^ 
?iur fagen, lä^t fidE) länger nidE)t betäuben. 

6 Hatl^anberlDetfe, 

Unb Wk bie ©pangeu, tüte bie Df)rgef;en!e, 
2Bte 9ttng unb ^^itt bir gefallen tüerben, 
50 ®ie in ®ama§!u§ irf) bir au^gefud^t: 
SSerlanget mxd) ju fef^n. 

©0 feib ^f^r nun ! 
2ßenn ^f)^ ^^^ fd^enfen !önnt! nur fd^enfen lönnt! 

i 9^at^att» 

J 5Jlimm bu fo gern, aU id^ bir geb^ : — unb fd^tr>eig ! 

Unb fd)n)eig ! — 2öer jtüeifelt, ?Zatl)an, bafe 3^^ ^^^^ 
55 3)ie ß^rlidbteit, bie ©ro^mut f eiber feib? 
Unb borf) . . .^ 

2)Dd^ bin id) nur ein S^be. — Sielt 
35a§ tDißft bu fagen? 

3Ba§ id^ fagen Wxü, 
2)aö n^ifet 3^r beffer. 

5iun fo fd^h)eig! 

^d^ fd^tDeige. 
2Ba^ ©träflid^e^ i:)or ©ott l^ierbei gefd^iel^t 
60 Unb \d) nid)t [)inbern fann, nid)t änbern !ann, — 
9Zid^t fann, — !omm* über @ud^ ! 

- ^omm' über mid^ ! — 
2ßo aber xft jie beun? wo bleibt fie? — SDaja, 

^ 21 u f 5 u g. \. 21 u f t r 1 1 1. 7 

2Benn bu mid^ l?intergef)ft ! — SBeife fie e^ benn, 
®a^ tcf) gefommen bin? 

2)a§ frag' xd) (^nä) ! 
65 9?od^ gittert x\)x ber ©d^retf burd^ jebe sterbe. 
yioä) malet 3^euer if)re $f)antafie 
3u aKem, tt)a§ fie malt. 3^ ©tf)Iafe tDad)t, 
^m Söad^en fd^Iäft if)r ©eift: balb ttjeniger 
2ll§ 3:ier, balb met)r al^ Sngel. 

2trme^ ^inb ! 
70 2öa^ finb Wxx SÖIenfd^en ! 

©iefen SRorgen lag 
©te lange mit üerfd^Io^nem 3lug' unb tDar 
9Bie tot. ©rf)nell fuf)r fie auf unb rief: ,,§orcf,)! f^ord^l 
S)a fommen bte^^^amele meinet 33ater§ ! 
ßord^! feine fonfte ©timme felbft!" — 3^^^^ 

75 33rad^ fid^ if)r 9Iuge h)ieber, unb if)r §au)3t, 
2)em feinet 2lrme§ ©tü^e fid; entjog, 
©türjt* auf ba§ i?iffen. — ^d^ jur ^fort' f^inau^ ! 
Unb fie^, ba fommt ^f)r tt)at)rlid) ! !ommt Qf)r tDaf^rlid^ ! — 
2Ba§ SBunber! ^I^re ganje ©eele toar 

80 5Die Qtxt [)er nur bei (gud^ — unb i^m. — 

Sei i^m? 
33ei lüeld^em ^f^rn? 

Sei il^m, ber au^ bem geuer 
©ie rettete. 

8 Hatl^an ber IPcife. 

2Ber War ba§? tDer? — 2Bo i[t er? 
2öer rettete mir meine 9fted)a? h)er? 

©in junger Stem^elf)err, ben, tüenig Sfage 
85 3w^c>r, man f)ier gefangen eingebrad)t, 
Unb ©alabin begnabigt fjatte. 


SBie ? 
(Sin 2;em))elf)err, bem ©ultan ©alabin 
®a§ Seben liefe ? 35iirc[; ein geritufrei^ SBunber 
2Bar dt^dja nid^t ^u retten? ©ott ! 

Df)n' if)n, 
90 ®er feinen unt)ermuteten &ß\vxn\i ^^t^^H^uu^^uA^ 
grifd^ tDieber tDagte, tüar e§ au^ mit i^r. ^ 

2Bo ift er, ©aja, biefer eble 3Jiann ? — 
2Ö0 ift er? g^üf^re mid; ju feinen güfeen. 
3f)r gabt if)m bod; t)or§ erfte, h)a§ an ©d^ät^en 
95 ^^d) euc^ gelaffen f)atte? gabt i^m atle§? 
3Serf|3rad^t if^m mef)r? Wtxi mel^r? 

Söie fonnten \mx? 
mxä)i? nic^t? 

6r lam, unb niemanb tüeife tüober. 
(5r ging, unb niemanb tt)ei^ h)of)in. — Df)n' äffe 
®e^ §aufeö ^ujibfd^aft, nur bort feinem Of)r 
100 ©eleitet, brang mit borgef^reijtem 5RanteI 

^ 21 u f 5 u g. ^ 21 u f t r 1 1 1. 9 

@r füf)n burd; g^Iamm' unb dtand) ber ©timme nad^, 
®ie im^ um §ilfe rief, ©d^on hielten Wir 
3^n für berloren, al§ au§ S^aud^ unb g^Iamme 
'/' ui<;^ 2Rit ein§ er Dor un^ ftanb, im ftarfen 2lrm 
lo/ @m^)or fie tragenb. ^alt unb ungerührt 

3Som ^aud^jen unfern ®an!§, fe^t feine S3eute 
(Sr nieber, brängt fid^ untere S3oII unb ift — 
3Serfcf)tt)unben ! 

?tid^t auf immer, tüiH id^ l^offen. 

5fad)t;er bie erften 3^age fa^en iDir 
HO ^(;n untern ^almen auf unb nieber tüanbeln, 
3)ie bort be§ Stuferftanbnen ©rab umfd)atten. 
^^db naf)te mic^^ i|)m ^nit @ntjüden, banfte, 
'*^m>^^ eji^iit, Befd&lDor, — nur einmal nod^ 
®ie fromme Kreatur ju fetten, bie 
115 9iirf)t ru^en fönne, bi§ fie if;ren SDanI 
3u feinen gü|en au^getüeinet. 


Umfonft ! @r War ju unfrer 43itte taub 

Unb go^ fo bittern ©j)ott auf midE) befonber^ • . . 

33i§ baburd^ abgefd^redt . . , 

9^id;t§ tüeniger! 
120 ^d^ trat i^n jeben 2^ag öon neuem an, 
£ie^ jeben SCag t)on neuem mid^ t)erf)ö{;nen. 

10 Hatt^an be r ID et fe. 

aBa§ litt id^ md)t )oon x\)m ! 2öa^ ^ätt' id) md)t 
gZod) gern ertragen ! — 2lbcr lange f d)on 
5!ommt er nid^t mel^r, bie ^almen ju befud)en, 
125 3)ie unfern 3tuferftanbnen ©rab umf(f)atten, 
llnb ntemanb tnei^, tüo er geblieben ift. — 
3t;r ftaunt? 3^r finnt? 

^d; überben!e mir, 
gBa§ ba§ auf einen ©eift, Wk ditdja^, n)ol;l 
gür ©inbrud mad)en mufe. ©id; fo Derfd)mä^t 

130 aSon bem ju finben, ben man l)od)äuid|ä^en '^'-^-%^^^^*^'^'^ 
©id) fo gejlDungen fül)It; fo tiieggefto^en 
Unb bod) fo angezogen hjerben — traun, 
S)a muffen C^erj unb Äopf fid^ lange jan!en, 
Dh gJtenfd;enl)a^, ob ©d;tt)ermut fiegen foll. 

135 Dft fiegt aud) feinet, unb bie ^^antafie, 

®ie in ben ©treit fid^ mengt, mad;t ©d;tt)ärmer, 
Sei h)eld;en balb ber Stopf ba§ §erj, unb balb 
®a^ §erä ben ßo^^f mufe f^)ielen, — ©d)limmer STaufd; ! — 
®er le^tere, berlenn' id^ 3fted;a ni(^t, 

140 Sft 9ied^a^ gall: fie f^h)ärmt. 

Sltlein fo fromm, 
©0 lieben^tüürbig ! 

3ft boc^ aucl) gefcl)loärmt ! 

gSornel)mlid^ eine — ©ritte, tr>enn 3^r h)ottt, 
Sft if)r fe£?r toert. @§ fei il)r 2:em^)elf;err 
Slein Srbifd^er unb leinet Srbifc^en ; 

](. 31 uf 5ug. ^ 21 u f t r i tt. 11 

145 2)er @ngel einer, bereu Qdjn^^ fid; 

^[^r fleine^ ^erj t)on ^inb^eit auf fo gern 

SSertrauet glaubte, fei au§ feiner 2Bol!e, 

^n bie er fonft Der^üHt, aud^ nod) im ^euer. 

Um fie gefd)U)ebt, mit ein§ aU Srem))elf)err 
150 hervorgetreten. — Säd^elt nid^t ! — 2öer bei^ ? 

Saßt läd^elnb jt)enigften§ il)r einen Sßa^n, 

^n bem fid^ ^ub' unb ßf^rift unb 5!JJufeImann 

3Sereinigen, — fo einen fußen 2Bal)n ! 

2lud^ mir fo füß! — Oef), badre ©aja, gefi ; 
155 ©ief), Wa^ fie mad;t, ob id^ fie f^)red^en !ann. — 

©obann fud^' id^ ben tüilben, launigen 

©d^u^engel auf. Unb tüenn if)m nod^ beliebt, 

^iernieben unter un§ ju tüallen, nod^ 

Seliebt, fo ungefittet iÄitterfd^aft 
160 Qu treiben: finb' id^ i^n gelDiß unb bring' 

3f)n l^er. 

Qi^r unternef)met 'okL 


5!Jlad^t bann 

©er fuße 2ßaf)n ber füßern Söa^rl^eit ^ta^ : — 

®enn, SDaja, glaube mir, bem 3!}ienfd^en ift 

©in 3JJenfd; nod^ immer lieber al§ ein @ngel — 

165 ®o tüirft bu bod^ auf mic^, auf mid^ nid^t jürnen, 

®ie Sngelfd^tüärmerin gef^eilt ju fel^n? 

^i)x feib fo gut unb feib jugleid^ fo fd^limm! 
^ä) ge^^ ! — 2)oc^ l)ört ! — bod^ fel)t ! — 2)a fommt . 

[fie fclbft. 4 

12 Zlatt^anberlPetfe. 

^meiter Jtuftrttt. 
dledja unb ble 53 ort gen» 

©0 feib S^r e§ bod^ ganj unb gar, mein 3Sater? 

170 S4) glciubt', Sf)r l^ättet @ure ©timme nur 

Sßorau^gef^idt. 2öo bleibt ^i)x? 2ßa§ für Serge, 
3^ür 3Bü[ten, \va^ für ©tröme trennen un§ 
2)enn nod^? 3F)r atmet SBanb an SBanb mit if;r 
Unb eilt nid^t, (Sure 9tedE)a ju umarmen? 

175 35ie arme Sted^a, bie inbe^ Derbrannte ! — 

gaft, faft t)erbrannte! g^aft nur. ©d^aubert nid^tl 
@ö ift ein garft'ger Job, Derbrennen. D! 


SJiein Äinb ! mein liebet Äinb ! 


^i)x mußtet über 

®en @u^)f^rat, 2^igri§, ^orban, über — tDer 
180 aßeife \Da^ für 2öaffer att ? — 2Bie oft ^ah' id) 
Um Sud) gegittert, ef;' ba§ g^euer mir 
©0 naf)e lam! 3)enn feit ba§ '^zmx mir 
©0 naf;e !am, bünft mic^ im SBaffer fterben 
(SrquidEung, Sabfal, ^Rettung. — SDod; 3f)r feib 
185 3^ ^i^^ ertrunfen ; id^, id^ bin ja nid^t 

3Serbrannt. SBie tüoHen Wix un§ freu n unb ®ott, 
©Ott loben ! ®r, er trug @ud^ unb ben Siad^en 
3tuf 3^1ügeln feiner unfid^tbaren ©ngel 
®ie ungetreuen ©tröm' l^inüber. (Sr, 
190 (gr tüinfte meinem (gngel, bafe er fid^tbar 
9luf feinem tüei^en g^ittid^e mid^ burd^ 
2)a§ "^^tmx trüge — 

^ 2Xuf3U9. 2. Zluftrttt. 13 

(SSei^em gittid^e ! 
^a, ja ! ber tt)ei^e, borgey^jreijte Mantd 
®e§ 3:^em^)elf^errn.) 

6r fid^tbar, fid^tbar mid^ 
195 35urd^§ g^euer trüg^ \)on feinem g^ittid^e 
3Sern)el^t. — ^d^ alfo, id^ i)ab' einen ®ngel 
3Son 2lnge[id^t ju 2lngefirf)t gefef^n, 
Unb meinen ©ngeL 

3ted)a tt)äf e^ tt)ert 
Unb tt)ürb' an i^m nid^t^ ©d^ön^re^ fel)n, al^ er 
200 2ln i^r* 

dit^a (läd^ciiib). 
3Bem fd^meid^elt ^{;r, mein 3Sater? h)em? 
2)em ©ngel ober @ud^? 

®od^ l^ätf aud^ nur 
©in 9Jfenfd^, — ein 3Kenfd^, h)ie bie 3laiux fie täglid^ 
©ett)äf)rt, bir biefen ©ienft erjeigt, er mü^te 
gür iiä) ein (ängel fein. @r mü^f unb iDürbe. 

205 9iid^t fo ein (Sngel, nein! ein tt)irf lid&er ; 
©^ tt)ar gett)i^ ein ttjirflid^er ! — §abt ^l^r, 
^f^r felbft bie 5Röglid^!eit, ba^ ©ngel finb, 
3)a^ ©Ott jum 33eften berer, bie i^n lieben, 
3lud^ SBunber fönne t^un, mid^ nid^t gelehrt? 

210 3^ li^fe' if^n ja. 

14 Hatl^anbcrrDeife, 

Unb er liebt btdE) unb t^ut 
g=ür bi^ unb beine§gleid)en ftünblid) Söunber, 
3a, f^at fie fcf)on bon aller @n)ig!eit 
gür eud^ gett^an. 

3)a§ f;ör' id^ gern. 




2Bte? tpeil 
®g ganj natürUd), ganj aßtäglid^ Hänge, 
2Benn btcf) ein etgefiftid)er 2:em^)df?err 
©erettet f^ätte : foHt^ e§ barum tDeniger 
ein Sßunber fein? — ©er SBunber f)ö^fte^ ift, 
IS)a^ un^ bie \v>a\)x^n, eckten SBunber fo 
laitltäglirf) tnerben lönnen, tüerben foHen. 
220 Df)n' biefe^ atigemeine SBunber f)ätte ' 
©in ©enfenber tt)o(;I jd^lDerlid) Söunber je 
©enannt, Wa^ Äinbern blofe fo f)eifeen müfete, 
S)ie gaffenb nur ba§ UngetDö^nlic^fte, 
SDa§ ?{eufte nur t)erfoIgen. 

2)aia (5u ?iat^an). 

gSotlt Sf^r benn 
225 3^r ofjnebem fd;on überfpannte^ §irn 
®urd^ fol^erlei ©ubtilitäten ganj 
gerf^)rengen ? 

^ 2a^ mic^ ! — 3Jfeiner 3ted^a W'df 

@g aSunberg nic^t genug, bafe fie ein 5DUnfrf) 
©erettet, tüel^en felbft fein fleine^ 3Bunber 

230 @rft retten muffen? ^a, lein f leinet 2öunber! 
SDenn tt^er f^at fd)on gefrört, ba^ ©alabin 

^ 21 u f 3 u 9- 2. 21 u f t r 1 1 i 15 

©in Xem^el^err Don if)m berfd^ont ju JDcrben 
Verlangt? gef)offt? i^m je für feine 3^rei{)ett 
235 9Jlcf)r aU ben lebern ©urt geboten, ber 

Sein @i[en |d^Ie^):pt, unb f)öd)[ten^ feinen 3)oId^? 

2)a§ fd^Iie^t für micf), mein 3Sater» — ®arnm ^hm 
SBar ba§ fein SCenH^elberr ; er fd^ien e§ nur. — 
^omnit fein gefangner 3:^ein^)elf)err je anber§ , j, 

240 äU^ äum getüiffen SCobe nad^ ^erufalem ; ^ rJ^ 

@ef;t feiner in S^^^f^I^^ ]^ f^^i ,.^^ 

Umf)er: tüie f)ätte nxid) be§ 9^ad^t§ freiipiltig t'-^^'^ 
^^nn einer retten fönnen? 

©ie^, jt)ie finnreid^! 
^e^t, 5Daia, nimm ba§ SBort. ^d) f)ab' e§ ja 
245 3Son bir, ba^ er gefangejx,^ergefd;idft ^ 
^ft tüorben. D^ne ^Sfet iDei^t bu Wi)x. 

3l\in \a. — ©0 fagt man freiließ ; — bod) man fagt 
^ugleid^, ba^ ©alabin ben 3;^em^elf)errn 
53egnabigt, Voeil er feiner Srüber eine,m,;^ 

250 ®en er befonber^ lieb gehabt, fo a|ni[td^ f^f)e. 
S)od^ ba e§ biele jt^anjig '^a\)x^ ^er, 
SDa^ biefer Sruber nid^t mef)r lebt, — er f)ie|, 
^d^ tüei^ nidE)t n)te ; — er blieb, ic^ tt)ei^ nid^t Wo : — 
©0 flingt ba§ ja fo gar — fo gar unglaublid^, 

255 ®a^ an ber ganzen Qad)^ h)of)I nid^t^ ift. 

@i, !Daja! 9Barum tt)äre benn ba§ fo 

Unglaublid) ? 3}od) tDof)! nid^t — h)ie'§ tDof^l gefd^ief^t — ■ 

16 ttatl^anberlDetfe. 

Um lieber etoa^ nod^ Unglaublid^erg 

3u glauben? — SSarum f^ätte ©alabin, 
260 ®er fein ©efd)tDifter in^gefamt fo liebt, 

^n Jüngern ^a^ren einen ©ruber nid^t 

3lod) ganj befonber^ lieben fönnen ? — Riegen ^^^'CcM^^HO 

©id^ jtDei ©eftd^ter n\(i)t ju äfjneln? — ^ft 

(gin alter (SinbrudE ein Verlorner? — ÜBirft 
265 3)a§ nämlid^e nid^t me^r ba§ nämlid^e? — 

©eit tt)enn? — 2ßo ftedft f;ier ba^ Unglaubliche?-— 

©i freilid^, tDeife ©aja, iuär'^ für bid^ 

^ein 2Bunber me[)r ; unb b e i n e 2Bunber nur 

Sebürf . . . berbienen, iDiß id^ fageu, ©lauben. 


270 3^r f^ottet. AAVur^-^ 

SBeil bu meiner fj^otteft. — SDod^ 
Slud^ fo nod^, 3ied^a, bleibet beine ^Rettung 
©in 2!Bunber, bem nur möglid^, bcr bie ftrengften 
(Sntfd^Iüffe, bie unbänbigften @nttt)ürfe 
®er Könige, fein Qpid, — iDenn nid^t fein Qpoit — 
275 ®ern an ben frf)tt)äd^ften gäben Ien!t« /U - 


a^ein aSater! 

SJiein SSater, tüenn id^ irr', i^r Wx^t, xi) irre 
9iid^t gern. 


3SieImet)r, bu lä^t bid^ gern belef^ren. — 
©ief) ! eine ©tirn, fo ober fo ge^Dölbt ; 
2)er SiüdEen einer 5lafe, fo Dielmet^r 
280 211^ fo gefüf^ret; 3lugenbraunen, bie 

2tuf einem fd^arfen ober ftum^)fen iRnod^en 

][. 2luf3u$. 2. 2tuftriti 17 

©0 ober fo fid^ fd^Iängeln; eine Sinie, 
(gm Sug, ein 2Bin!eI, eine g^alt', ein 5[RaI, 
6in 5Kid}t^ auf eine§ tüilben (guro^)äer§ 
285 ®efid;t: — unb bu entfömmft bem "^^yxh, in 3lfien! 
3)a§ iDär' fein 2öunber, U)unberfü^t'gtg SSot!? 
SBarum bemüt)t ^f^r benn nod^ einen ©ngel? 

2Ba§ fd^abet'g — ?tat^an, trenn id& fpred^en barf — 
33ei alle bem, bon einem @ngel lieber 
290 3lfö einem 3Jtenfc^en fid^ gerettet ben!en? 
%\x\j[i man ber erften unbegreiflid^en 
Urfad)e feiner 9iettung nid)t fid^ fo 
SSiel näf)er? 

©tolj! unb nid^t^ al^ ©tolj! 3)er 3:o!pf 
3Son @ifen toiH mit einer filbern 3^^9^ 

295 ©ern au^ ber ©lut gef)oben fein, um felbft 

@in 2^o))f t)on ©über fid^ ju bünfen. — ^af; ! — 
Unb h)a§ e§ fd^abet, fragft bu? tra§ e§ fdf)abet? 
2Ba§ f)ilft e^? bürft' ic^ nur f)intoieber fragen. — 
3)enn bein „©id^ ©ott um fo Diel näf^er füllen" 

300 3ft Unfinn ober ©otte^Iäfterung. — 

SlHein eg fd^abet ; ja, e§ fd^abet allerbingö. — 
^ommt! f)ört mir ju. — TOd^t tt)a[)r? bem SBefen, ba§ 
SDidE) rettete, — e§ fei ein (Sngel ober 
@in 5!JJenfd), — bem mödbtet if;r, unb bu befonber^, 

305 ©ern tDieber biele grofee SDienfte tf?un? — 

?tid^t tüa^r? — ?Jun, einem ©ngel, toa^ für 2)ienfte, 
3=ür gro^e 2)ienfte fönnt if)r bein loof)I i^\x\il 
^x !önnt if)m banlen, ju if)m feufjen, beten ; 
ßönnt in Snt^üdtung. über it)n äerfc£)meljen ; 


18 ITatl^anbcrlPetfe, 

310 ^bnnt an bem S^age feiner 3=eier faften, 

2lliuofen f^)enben. — 3lße§ m(f)t§. — ®enn mid^ 
'^zndjt immer, ba^ if)r jelbft unb euer S^äd^fter 
hierbei h)eit me^r getüiunt aU er. (Sr iDirb 
9Jicf)t fett burd^ euer ^^aften, tx)irb nid^t reic^ 

315 ®urd; eure ©^euben, toirb md)t fjerrlid^er 
3)urd^ eu'r (Sntäüden, tt)irb nid^t mäd^tiger 
3)ur^ eu'r SSertrau'n. 9iid^t tpaf^r? SlHein ein 3}tenfc^ ! 

®i freilid^ f)ätt' ein 5[Jtenf^, eth)a§ für if^n 
3u tf;un, un§ mef^r (Gelegenheit berfd^afft. 
320 Unb ©Ott iDei^, U^ie bereit tüir baju lüaren ! 
SlHein er tüoKte ja, beburfte ja 
©0 nöllig nic()t^, \vax in fid), mit fid; fo 
3Sergnügfam, al^ nur ßngel finb, nur Sngel 
©ein fönnen. 

Snblid^, aU er gar t>erfd^tt)anb . . . 

325 a5erfc^U)anb? — 2Bie benn t>erf4)tt)anb? — ©id^ untern 
3fiid;t ferner fet)en lie^? — JBie? ober f)abt [^almen 
^l^r tüirflid^ fd;on i^n treiter aufgefud^t? 

3)a§ nun h)o^I nid^t. 


5Ric^t, 3)aia? nic^t? — ®a fie^ 
3iun, \va§> e^ fd)abH — ©vaufame ©d;it)ärmerinnen ! — 
330 2ßenn biefer (gngel nun — nun franf gett)orben ! • . . 

^ran! ! 

^, 2luf5U9. 2. 21 uf tritt. 19 

^xani ! ®r tpirb bod^ mä)t ! 

SSeld^ faltet ©d^)auer 
SefäHt mtd) ! — ©aja ! — 3Jietne ©tirne, fonft 
©0 h)arm, fü^l ! i[t auf einmal @i§, 

©r tft 

@in g^ranfe, btefe§ ,^lima§ ungett)o{)nt, 
335 3[t i^^^S/ ^^^ f^arten 3trbett feinet ©tanbe^, 
3)e§ §ungern§, 2[Bad;en§ ungett)of)nt. 

^ran! ! !ranf ! 
©a^ Wärt mögUd&, meint ja ^ai\)an nur. 

?iun liegt er ba ! ^at tt)eber g^reunb, nod^ ©elb, 
©id^ 3^reunbe ju befolben. 

2lf), mein 3Sater! 

340 Siegt ol^ne SBartung, of)ne 3flat unb 3^[^^<i<^'/ 
©in 9JauJ6 ber ©d^merjen unb be^ SEobeö ba! 

2ßo? Wo? 


@r, ber für eine, bie er nie 
©e!annt, gefef^n — genug, e§ War ein 50lenfd^ — 
gn^ 3=eu'r fid^ [türjte . . . 

5latf)an, j^onet i^rer! 

20 Hatl^anberlDetfe. 

345 ^er, tDa^ er rettete, nid^t näf^er fennen, 

?tid)t n)eiter fe^en mod^t', um if)m ben ®anf 
3^ i^iir^n . . . 

©d^onet i^rer, 5Jtat^an! 

3lurf) mdE)t ju fef)n i:)erlangt', e§ tüäre beun, 
2)af^ er äum jtDeitenmal e^ retten follte — 
350 ®enn g^niig, e§ i[t ein 3JJenfd^ . . . 

§ört auf unb fef)t! 

!j)er, ber bat, fterbenb fidb ju laben, nid^t^ — 
311^ ba^ SetDu^tfcin biefer 2:^at ! 

§ört auf! 
Sl^r tötet fie! 


Unb bu [)aft i[)n getötet ! — 
§ätt'ft fo i^n töten !önnen. — 3{ed)a ! 5Red^a ! 
355 ©^ ift Slrjnei, nidEjt ©tft, \va^ \d) bir reid^e. 

(gr lebt ! — !omm ju bir ! — ift aud^ tt)ol^I nid^t Iran!, 
5Rid^t einmal franf! 

©en)ife? — nic^t tot? ni^t franf? 

®ett)i^, nid^t tot! 5Denn ©ott lo^nt ©ute§, f)ier 
©etf^an, and) Ijm nod^. — ®eb! — Segreifft bu aber, 
360 SBie mel anbäd^tig fd^n)ärmen Ieid£)ter al^ 

^ 2(uf5uc5. 2. 2Iuftrttt. 21 

@ut ^anb ein ift? aSte gern ber f^lafffte 3Jlenf^ 
ainbäd^tig fc^tt)ärmt, um nur — ift er ju Reiten 
©id^ fd^on ber 9t6[icl)t beutlid^ nid^t beii)ii|t -^'"'^ ' 
Um nur gut ^anbeln nid^t ju bürfen? 

365 5flein 3Sater ! la^t, la^t @ure ?ftid)a hod) 
, 5ite tmeberum aHein ! — 5Jiid^t \vai)x, er !ann 
2lud^ iDo^l Derreift nur fein ? — 

@et)t ! — aillerbing^. — 
^d^ fei)', bort muftert mit neugierigem 33lidE 
6in 3}JufeImann mir bie belabenen 
370 Kamele. Äennt i^r if)n? 

§a! @uer SDertmfd^. 


euer S)ertDifd&, ©uer Sd^gejelU ^M-^^D 


2ll=§afi? ba^ %UQa\x? 

ge^t be§ (Sultan^ 

9?atö an» 

2öte? 2ri=§afi? S:räumft bu tt)ieber ? — 
@r tft'^ — h)af)r^aftig, ift'^ ! — fömmt auf un^ ju» 
375 §inein mit eud^, gefd^minb ! — SGßaö U?erb' id^ i^ören ! 

22 Hatt^anberlDeifc. 

Dritter auftritt. 

9fiatl)an unb ber S)ertt)ifc^. 


S^eif^t nur bie älugen auf, fo tt>eit ^F^r fönnt! 


S3ift bu'^? 93i[t bu e§ nid^t? — ^n biefer ^rad^t, 
@in ©ertpifcf) ! » . . 

9iun? 333arum benn md^t? Sä^t ftd^ 
5lu§ einem ©erinifd; benn mdE)t§, gar nic^t^ mad^en? 


380 @i U)ol;I, genug ! — ^d) badete mir nur immer, 
S)er 3)ertr)ijd; — fo ber redete 3)erU)if(^ — tnoH^ 
2lu§ fid^ nid^t^ mad^en laffen. 

33eim ^roi)f)eten! 
V 2)a^ id; tein red^ter bin, mag aud^ tt)o[)l Wal)x fein* 
3tt)ar trenn man mufe — 


9}tu^! SDerU)ifd^! — S)ertr)ifd^ mufe? 
385 Äein 3iJlenfd^ mu^ muffen, unb ein 3)ertDifd) mü^te? 
2öa§ müfef er benn? 


I SBarum man if^n red^t bittet, 

, Unb er für gut erfennt : ba§ mufe ein ©ertpifd^. 


Sei unferm ©ott! Da fagft bu iDabr. — 2a^ bid^ 
Umarmen, ?!}Jenfd^. — ®u bift bod^ nod^ mein g^reunb? 

H. 21 u f 3 u 9. 3. 21 u f t r i 1 1. 23 


390 Unb fragt nid^t erft, Wa^ xä) getDorben bin? 

.tX'Jtro^ bem, Wa^ bu getDorben! 

Äönnt^ idb nid^t 
@in Äerl im ©taat geh)orben fein, be^ 3^reunbfd)aft 
(Sud^ ungelegen tnäre? 

SBenn bein §erj 
9tod^ ©ertüifd^ ift, fo n)ag' id£)'^ brauf» 3)er ^erl 
395 3"^ ©taat ift nur bein ^leib. 


®a§ anä) gect^rt 

äßid fein. — 2Ba§ meint 3^r? ratet! — 2Ba^ tr>är' ic^ 
2ln (gurem §ofe? 

®erh)ifd^, iDeiter nid^t^. 
^oä) nebenher tDal^rfd^einlid^ — ^od^. 


9^un ja! 

9Jlein §anbh)erf bei @ud^ ju berlernen. — ^od) ! 

400 9ttd}t Redner aud^? — ©efte^t, baf3 ©alabin 

"^xi) beffer lennt. — ©d^a^meifter bin id^ bei 

3f)m tüorben. 


5Du? — bei ifem? 


aSerfte^t :^^,aM-^ 
®^^ ileinern ©d^a^e^ ; benn beg großem nfaltet 
©ein 3Sater nod^ — be§ ©d£)a^eö für fein §au§. 

24 H at t^an bcr IPetfe, 

405 ©ein §au§ ift gro^» 

Unb größer, aU '^i)x glaubt; 
-^^T^ ®enn jeber 93ettler ift bou feinem §aufe» 


®oci^ ift ben Settlern ©alabin fo feinb — 


©afe er mit ©trum^^f unb ©tiel fie ju bertiigen 
©id^ i)orgefel}t, — unb foHf er felbft barüber 
410 Qxim Settier tcerben. 

93rab ! ©0 mein' id^'^ eben» 


@r iff ^ aud^ fd^on, tro^ einem ! — 5)enn fein ©dt)a^ 

3ft jeben Sag mit ©onnenuntergang 

3Siel leerer noä) al^ leer. 3)ie g^lut, fo \)od) 

©ie ^orgen^ eintritt, ift be^ SJtittag^ längft 

415 SSerlaufen — 


aBeil J^anäle fie jum S^eil 
35erfd^Iingen, bie ju füllen ober ju 
3Serfto^3fen, gleid^ unmöglid; ift. 


®etr offen ! 

^d^ lenne ba§! 


@§ taugt nun freilid^ nid^t§, 
Söenn gürften ©eier unter älfern ftnb. 

](« 21 u f 5 u 9- 5. Tinftxxit 25 

420 ^oi) finb fie 2tfer unter ©eiern, taugf§ 
3loä) jet^nmal tüeniger. 


D nid^t bod^, 5E)ertt)ifd^! 

g^ic^t boc^ ! 


3f)r l^abt gut reben, ^^r ! — ^ommt an ; 
2öa§ gebt gt^r mir? fo tret^ id^ meine ©teU' 
6ud^ ah. 

aßaö bringt bir beine ©teile? 

mix? ^"^^'tüt 

425 9ii^t mel. 2)od^ @u(^, @uc^ !ann fie treffli^ tüud^ern. ^^ r^^^ 
2)enn ift e^ @bb' im ©d^a^, — h)ie öftere ift — 
©0 jie^t ^f^r Sure ©d^leufen auf, fd^ie^t i)or 
Unb ne^mt an Qin^tn, U)a^ Sud^ nur gefällt. 

2lud^ Qxn^ t)om Qm§> ber 3^^!^^? 

greilid^ ! 

430 3)Zein ßa^)ital ju lauter 3^^f^^ ^i^^« 


S)a§ lodEt @ud^ nid^t? ©0 fd^reibet unfrer g^reunbfd^aft 
3l\ix gleid^ ben ©d^eibebrief ! "^mn tt)at)rlid^ l^ab' 
3d^ fef^r auf @ud^ gered^net. 


SBa^rlid^ 2Bie 

SDenn fo? lt)ie fo benn? 

36 üailian bcv IV eiit. 

* ^ 3)a^ ^i)x mir mein 3lmt 

435 mit ©f^ren tDütbet führen f^elfen; ba^ 
^6) att^eit offne ßafje bei @u^ ^ätte. — 
3^r fd)üttelt? 

5iun, i)erfte{)n tüir un^ nur red^tl 
§ier gtebf§ ju unterfd^eiben. — 2)u? tDarum 
g{id}t bu? 3ll=§afi ©ertDifd) ift ju attem, 
440 aßaö id^ t)ermag, mir ftet§ tüiHfommen. — 2lber 
3ll*§afi ®efterbar be^ ©alabin, 
V S)er — bem — 

erriet id)'^ nicf)t? ®afe 3f)r bo^ immer 

©0 gut al^ flug, t^ ^^^"3 ^^^ ^^^f^ f*^^^ • ~ 

©ebulb ! 2Ba§ ^l^r am §afi unterf4)eibet, 
445 ©ott balb gef^ieben t^ieber fein. — ©e^t ba 

33a§ @(;ren!leib, ba§ ©alabin mir gab. 

e^^ e§ t)erfc^ofjen ift, ti)' eö ju Sum^^en 

©etüorben, tnie fie einen ©ertüifd^ ileiben, 

§ängt'^ in ^erufalem am 5iagel, unb 
450 3^ bin am ©ange§, Wo xä) Ieid)t unb barfuß 

3)en f^eifeen ©anb mit meinen Seigrem trete. 

SDir ä^nlid^ g'nug! 

©ein ^öd^fteg ®ut! 


Unb ©d^ad^ mit il^nen fj)tele. 


S)enft nur, h)a^ mic^ t>erfül^rte! 
®amit id^ felbft nid^t länger betteln bürfte? 

^ 2Iuf3U9. 3. 21 uf tritt. 27 

455 j ®en reid^en 3}lann mit Settlern f^)ielen !önnte? 
Sßermögeub iüar', im §ui ben reid^ften Settier 
3n einen armen 9teirf>en ju t)erlranbeln? 

3)a^ nun U)o^I nid^t. 

Söeit etlDa^ Slbgefd^madter^ ! 
^d; füf^Ite mic^ jum erftenmal ge[d^meidE)eIt, 
460 ®urd; ©alabin^ gutfjerj'gen 2Baf)n gefd^meid^elt — 


®er tt)ar? , 

2)crttiift!). / 

(gtn 33ettler h^iffe nur, Wk Bettlern 
j^ß ^n 3JJute fei; ein Settier l)abe nur 
/( ©elernt, mit guter 2Beife Settlern geben. 

„Sein 3Sorfaf)r/' \pxad) er, „Wax mir Diel ju !alt, 

465 3^ ^^^^^- ©^ S^^'^ f^ unl^olb, tüenn er gab, 
6r!unbigte fo ungeftüm fid) erft 
3laä) bem Smipfänger; nie jufrieben, ba^ 
®r nur ben 'Dfangel fenne, WoM er aud; 
®eg aJtangel^ llrfad^' lüiffen, um bie @abe 

470 ?Jad^ biefer Urfad)' filjig abjutt)ägen. 

®a§ tt)irb 2ll=§afi nid^t! ©0 unmilb milb 
SBirb ©alabin im §afi nid^t erfd^einen ! 
2ll=§afi glei4)t berftopften di'öi)x^n nid^l, 
S)ie if)re !lar unb ftitl emjjfangnen SBafjer 

475 ©0 unrein unb fo f^rubelnb tüiebergeben. 
2ll:=§afi benft, 2tl=§afi fül^lt tüie ic^!" — 
©0 lieblid^ !lang be§ 33ogler^ ^f^if^/ big 
2)er ©im^)el in bem ?ie^e tüar. — ^d^ ®ed ! 
^d^ eineg ©eden ©edf! 


n a 1 1] a n b c r IX> e t f e» 

©emad^, mein ©ermifdE), 
480 ©emad)! 

@t h)a§ ! — 6^ n)är' nid;t ©ederei, 
33ei §unberttaufeuben bie 9)ienfd)en brüden, 
2lu§mergeln, )3lünbern, martern, U)ürgen unb 
ein 3}Jenfc^enfrcunb an einzeln j^einen iDotlen? 
@§ Wäx nid)t ©ederei, be§ .f)üd}ften ^Jlilbe, 
485 ®ie fonber 2lu§\Da(;I über 33öf' unb ©ute 
Unb glur unb 5Büftenei, in ©onnenfd^ein 
Unb 3tegen fid; verbreitet, — nad;äuäffen, 
Unb nid)t be§ §üd)ften immer t)oIIe §anb 
gu ^ben? 2ßa§? e^ tt)är' ni^t ©ederei . . . 

490 ©enug! i)'öx auf! 

Safet meiner ©ederei 
gjiid) bod^ nur aud) erU)äi)nen ! — 2Ba§? e^ tüäre 
5Rid)t ©ederei, an foId)en ©edereien 
®ie gute ©eite bennod} au^jufpüren, 
Um Anteil, biefer guten ©eite ^Degen, 
495 2ln biefer ©ederei ju nefjmen? §e? 
S)a§ nid)t? 

2ll::§afi, mad)e, bafe bu balb 
3n beine SBüfte h)ieber !ömm[t. 3^ für^te, 
. ©rab^ unter gKenjcf)en möd)teft bu ein SKenfc^ 
3u fein t>erlernen. 

gfted^t, ba§ fürcf)t^ icl) aud^. 
500 Sebt tnol^I ! 

][. 2(uf5ug. ^. 2Iuf tritt 29 

©0 {)afttg? — 2öarte boc^, 2ll=§afi! 
©ntläuft bir benn bte SBüfte? 2öarte bocb ! — 
3)a^ er mtd; f)örte ! — §e, 2ll=§aft ! f)tev ! — 
2Beg ift er, unb ic^ \)'dti' if)n nod^ fo gern 
5?acf) unferm 3^empel[;errn gefragt. 33ermutltd), 
505 3)a^ er if)n fennt. 

Piertcr 2tuftrttt. 
2)ajia cUig gerbet 9^at()an, 

D mtban, 5Ratf)an! 


2Ba^ giebt^§? 

@r lä^t fid^ n^ieber [eJ^n! (Sr lä^t 
©id^ iDieber fe^n! 

aSer, S)qa? tüer? 

@r! er! 

(gr? er? — SBann läfet ftd^ ber mdE)t fef)n! — ^a fo, 
9?ur euer @r f)eifet er. — 2)ag foHt' er ntd^t ! 
510 Unb U)enn er and) ein (Sngel tt)äre, nid^t ! 

@r jt)anbelt untern ^alnten tt)ieber auf 

Unb ah unb brid)t Don 3^'^ 3^ 3^^^ f^ ©citteln. 

30 Hatt^an ber IPetfe, 

Sie effenb? — unb al^ 2^em)3el^err? 

ma^ quält 
Sf)r mid)? — ^f^r gierig Slug' erriet xi)n Ijxntcx 

515 2)en bid;t i:)erfd)rän!ten ^almen fd)on unb folgt 
3f)m unberrüdt. ©ie l'd^t (Sud) bitten, — @ud) 
33efd^ti)ören, — ungefäumt if)n anäugef)n. 
D eilt ! ©ie iDirb @nd) au^ bem ^enfter tt)infen, 
Db er l^inauf gef^t ober iDeiter ah 

520 ©id^ fd;Iägt. D eilt! 

©0 ix)ie id^ t)om Kamele 
©eftiegen? — ©^idt fic^ ba§? — ©e^, eile bu 
3f)m äu unb melb if)m meine 255ieberfunft. 
®ieb ad)t, ber Siebermann {?at nur mein §au§ 
3n meinem Slbfein nid^t betreten trollen, 
525 Unb !ömmt nid^t ungern, trenn ber SSater felbft 
3f)n laben (ä|^t. ©ef^, fag, \d) la^ i^n bitten, 
3i^n f^erjlid^ bitten . . . 

21(1 umfonft 1 @r lömmt 
@ud^ nid^t. — 3)enn !urj, er !ömmt ju feinen 3^^^^« 

©0 gef), geb trenigften^ i^n anjuf^alten, 
530 3f)n n)enigften§ mit beinen 2lugen ju 
^ ^ Segleiten. — ©ef), idE) fomme gleid^ btr nad^. 

(5flati)an eitt l)incin unb ®aja {)crau§.) 

^ 2luf5ug. 5. 21 uf tritt. 31 

fünfter 2tuftrttt 

®cenc : ein ^(a^ mit ^almen, unter treten ber XenH)e(^err 
auf unb nieber ge^t. ©in ^lofterbruber fotgt i!)m in einiger 
(gntfernmig üon ber @eite, immer alö ob er i^n anreben tnoHe. 

3)er folgt mir nid^t t)or £angerh:)cile I — ©iel^, 

2Bie fd^ielt er nad) ben §änben ! — ©uter 33ruber, — 

^6) !ann ®ud^ aud^ h;)of)l SSater nennen, nid^t? 

535 ?lur 33ruber, — Saienbruber nur, ^u bienen. 

3a, guter Sruber, tt)er nur felbft Wa^ f^ätte! 
Sei ©Ott ! Söei ©ott ! S^ ^aU nid^t^ — 


Unb bod^ 

Siedet umarmen ®anl! ©ott geb' @ud^ taufenbfad^, 
2öa^ 3^^ 9^^" 9^^^" tüoHtet. J)enn ber Sßitte, 
540 Unb nid^t bie &aht mad^t ben ©eber. — Slud^ 
2Barb id^ bem §errn 2llmofen^ tpegen gar 
5Rid^t nad^gefd^tdtt. 


2)od^ aber nad^gefd^tdft? 


3a, auö bem ßlofter. 


2Bo id^ eben je^t 
©in fleineö ^ilgermaf)! ju finben f^offte! 

32 Hatl^anberlDetfe. 


545 ®ie SCifd^e traten f^on befe^t ; !omm' aber 
®er §err nur tnteber mit jurüdf» 


3d) babe gletfd^ tt>ot)I lange mcf)t gegeffen, 
aiaein, n)a§ ti)ufg? Sie ©atteln fiub ja reif. 


3^e{;m' fic^ ber §err in ad)t mit biefer gru^t. 
550 3u mel gcnofjen taugt fie nid)t, berfto^ft 
35te ?!JJiIj, mad^t meIand)olif(i)e§ ©eblüt. 


2öenn xd) nun meIancf)Dlifd) gern mid^ füllte? — 
3)odE) biefer SBarnung tregen iDurbet ^i)x 
3Jlir bod) nic^t nacf)gefd^idt? 


.^.^^ r D nein ! - Scf) fott 
555 Wxi) nur nad) @udf) erfunben, auf ben '^a^jw 

6ud) füljlen. 


Unb ba^ fagt S^r mir fo felbft? 


Sßarum nid)t? 


©n t)erfd;mi^ter Sruber ! — §at 
®a§ SIpfter @ure§gIei(J)en met^r? 


Söeife nid)t. 
gc^ mu^ gef;ord)en, lieber §err. 

^ 21 u f 3 u g. 5. 21 u f t r i t 'i 33 

Unb ba 
560 ©e^ord^t 3^^ ^^^^ ^wi?/ c>f)nc bicl 511 f lügein? 

aBär'g jonft get)Drd;en, lieber §err? 

2)a^ bod^ 
Sie Sinfalt immer re(f)t bet^ält ! — ^f)r bürft 
3JJir borf) anä) ^üo(;l vertrauen, tt)er mid; gern 
©enauer fennen mi)d)te? — ®a^ 3^^'^ f^^f^ft 
565 5ii4>t feib, U)itt ic^ tt)of>I fc^t^ören. 


3iemte mir'^? 

Unb frommte mir^§? 


293em jiemt unb frommt e§ benn^ 
S)afe er fo neubegierig i[t ? 3öem benn? 


2)em ^atriard^en, mufe id^ glauben ; — benn 
3)er fanbte mid^ 6ud^ nad^. 


S)er ^atriard^ ! 
570 Äennt ber ba^ rote ^reuj auf tpei^em gjJantel 
md)t beffer? 

ßenn' [a id^'g! 


5Run, SBruber? gjun? 
^d) bin ein SCem^jel^err, unb ein gefangner — 

34 Hatl^anbcrlDctfe. 

©e^' x^ f^inju: gefangen bei SEebnin, 

®er 33urg, bte mit be§ ©tiUftanb^ legtet ©tunbe 

575 2öi^ 3^^^ erftiegen l)ätlen, um fobann 
2luf ©ibon lo^jugebn ; — fe^' id) l^inju : 
©elbätüan^igfter gefangen unb allein 
3Som ©alabin begnabiget: fo tüci^ 
2)er ^atriarcf), Wa^ er ju tüiffen brandet — 

580 9JIe^r al§ er brandet. 


2Bol;l aber fd^lDerlid^ me^r, 

21I§ er fd)on iDei^. — ©r tüü^f auc^ gern, iüarum 

®er §err t)om ©alabin begnabigt tt)orben, 

@r ganj allein. 


2öei^ icb ba§ f eiber? — ©d^on 
2)en §al§ entblößt, fnief id) auf meinem SJfantel, 

585 3)en ©treid) ertüartenb, al^ mid) fd^ärfer ©alabin 
^n^ äluge fa^t, mir näf)er f^)ringt unb h)inft. 
ajian \)^ht mid) auf; id^ bin entfeffelt, tüiß 
3f)m banfen, fel)^ fein 3lug' in STl^ränen: ftumm 
3ft er, bin id) ; er gef^t, ic^ bleibe* — 2Bie 

590 9^un ba^ jufammenl^ängt, enträtfle fid^ 
3)er ^atriard^e felbft. 


@r fd^lie^t barau^, 
2)afe ©Ott ixx großen, großen fingen @ud^ 
3}iü^' aufbel;alten l)aben. 


Sa, äu großen! ^ 
ein ^ubenmäbc^en au§ bem geu'r ju retten. 

](, 21 u f 3 u g. 5» 21 u f t r 1 1 i 35 

595 3luf ©inai neugierige ^tlger ju 
©eleiten, unb bergleid^en met)r. 


SBirb fd^on 

3iod^ fommen ! — ^ft tnjtDifd^en and) mdji übel. — 
3Sietteicl^t f)at felbft bcr ^atriard^ bereite 
3Beit tmd)t'gere ©ef^äfte für ben §errn. 


6oo ©0? meint. ^f)r, Sruber? §at er gar ©udE) fcbon 
2Ba§ merfen laffen? 


@i, ja tt)of)I ! — 3d^ foU 
3)en §errn nur erft ergrünben, ob er fo 
®er gjlann tt)oI)l ift. 

9?un ja ; ergrünbet nur ! 
(^ä) tt>itl iod) fe^n, h)ie ber ergrünbet!) — 5Jlun? 


605 ®a§ ^ür^'fte tt)irb tt)ol)l fein, bafe xd) bem §errn 
@anj grabeju be§ ^atriard^en 2Bunfd^ 

SBo^l ! 


@r ^ätte burd^ ben §errn 
(Sin Sriefd^en gern befteHt. 


®ur(^ ntid^? ^d^ bin 
^ein 33ote. — 3)a§, ba§ tr>äre ba^ ©efcbäft, 
610 2)a§ tüeit gIorre'id)er fei, aU Qubenmäbd^en 
3)em geu'r entreißen? 

36 Hatl^anberrOetfe, 

Wlii^ bod) tt)ol)I ! — S)enn — fagt 
SDer ^atriard^ — an biefem 33rtefd)en fei 
®er ganjen 6f;riftenf)ett yef)r t)iel gelegen. 
2)ie§ Sriefd^en U)of;l befteHt ju Imben, — fagt 
615 3)er ^atriard^ — tüerb' einft im ^itnmel ©Ott 
3Jtit einer ganj befonbern Ärone [of)nen. 
Unb biefer ^rone — fagt ber ^atriard^ — 
©ei niemanb toürb'ger aU mein §err. 


2ri§ id^? 


©enn biefe ^rone ju berbienen, fagt 
620 2)er ^atriardE) — fei fd)tt)erlid; jemanb aud^ 
@efdE)idEter aU mein §err. 


^ ßr fei 

§ier frei ; lonn^ überall fid^ ^ier befel^n ; 

35erftef)', tDie eine Stabt ju ftürmen unb 

3u fd)irmen ; lönne — fagt ber ^atriard^ — 

625 Sie ©tärf unb ©dE)lt>äd)e ber bon ©alabin 

?Jeu aufgeführten, inncrn, jUjeiten 2Rauer 

3lm beften fd^äi^en, fie am beutlid)ften 

2)en ©treitern Sottet, fagt ber ^atriard^, 



©uter Sruber, tr)enn id^ bod^ 
630 "^nn aud) be^ Sriefd^eng nafjern Snf)alt tüü^te. 

^ 2Iuf5ug. 5. ^aiftrttt 37 


3a ben, — berx tpeij^ ic^ nun iDot)I nic^t fo red^t. 
S)a^ 23riefd;en aber ift an Äönig ^l}i[i)3p. — 
©er ^atriard^ . , , ^ci^ (;ab' m'xii) oft gemunbert, 
2öie büd; ein ^eiliger, ber fonft fo ganj 
635 3m ^pimmcl lebt, j^ugleic^ fo unterrid)tet 
3Son SDingen biefer 2ßelt ju fein f)erab 
©id^ laffen !ann, @§ mufe if^m fauer h)erben* 

3lnn bann? 2)er ^atriard^? — 


2öei^ ganj genau 

©anj äuberläffig, tt)ie unb too, tDie ftar!, 
640 3Son toeld^er ©eite ©alabin, im gaH 
6^ Dödig tmeber lo^gel^t, feinen g^elbjug 
(gröffnen toirb. 


®a§ tDei^ er? 


3a, unb möd^t* 
@§ gern bem ^önig $f;ili^)p wiffen laffen, 
®amit ber ungefäf;r ermeffen lönne, 
645 Db bie ©efal^r benn gar fo fd)redEIirf), um 
3Rxt ©alabin ben SBaffenftideftanb, 
®en (Suer Drben fd^on fo brat) gebrod^en, 
6*0 fofte ^oa^ e^ tüolle, tüieber l^er 
3u ftellen. 

SBeld^ ein ^atriard} 1 — 3^ f^ • 
650 J) er liebe, ta^)fre 5[Jtann tpitt midf) ju feinem 
©emeinen Soten, tüitt mid^ jum ©^^ion. — 

38 Zlatt^anberXPcife. 

©agt (Suerm ^atriard^en, guter ©ruber, 
©omel ^i)x mxä) ergrünben fonnen, Wdx' 
3)a^ meine ©ad)e ni^t. — ^c^ tnüfje mid) 
655 yio^ aU ©efangenen betrad)ten, unb ^ 
2)er Stempel{;erren einjiger 33eruf 
©et, mit bem ©d)n)erte brein ju fd^lagen, nid)t 
^unbf(J)afterei ju treiben, 


S)a^t' id)'§ bod^! — 
SBiU'g au(^ bem §errn nid^t ^btn \zi)x verübeln. — 

660 3tt)ar fömmt ba^ 33e[te noc^. — ®er ^atriard) 
§iernäd;[t f)at au^gegattert, h)ie bie g^efte 
©id^ nennt, unb Wo auf Sibanon fie liegt, 
^n ber bie ungef^euren ©ummen ftedEen, 
^it tüelc^en ©alabin^ i)orj'id)t'ger 3Sater 

665 3)a^ §eer befolbet unb bie ^^^üftungen 
3)e§ ^rieg§ beftreitet» ©alabin berfügt 
aSon Qtxt äu Qüt auf abgelegnen SBegen 
3iad^ biefer gefte fic^, nur !aum begleitet» — 
gl^r mer!t bod^? 


JJimmermel^r ! 


SBa^ tüäre ba 
670 aSof;! Ieid)ter, al^ be^ ©alabin^ fid^ ju 

Semä^tigen? ben ®arau^ i^m ju marf)en? — 
3t;r f Räubert? — D, e§ f^aben fc^on ein ^aar 
@ott§fürd)f ge 3Jtaromten fid^ erboten, 
2Benn nur ein lr>adtrer yjlam fie führen tt>oHe, 
675 3)a^ ©tüdE ju li^agen. 

^ 21 u f 3 u g. 5. 21 u f t r 1 1 i 39 

Unb ber ^atriard^ 
§ätf and) ju biefem tpadern SiJJanne mic^ 
(grf e^n ? 

(£r glaubt, ba^ ^önig ^f)iU))p tüo^l 
SSon ^tolemai^ au^ bie §anb f^ierju 
2lm beften bieten fönne» 


gjtir? mir, ©ruber? 
68o Wxx? §abt ^t^r mdE)t gehört? nur erft gel^ört, 
2Ba§ für 3SerbinbIic^Ieit bem ©alabin 
^ä) l)ah^? 


9Bol)l l)ah^ xä)'^ gefrört. 


Unb bod^? 


^a, — meint ber ^atriard^ — ba§ tt)är' [dE)on gut : 
®ott aber unb ber Drben , . . 

Slnbern nid^t§! 
685 ©ebieten mir fein 53ubenftüc! ! 


©etpife nid^t ! — 
?lur — meint ber ^atriarc^ — fei Subenftüdf 
3Sor 5Renf^en nid^t anä) SubenftüdE üor (Sott. 

3dE) W'dx' bem ©alabin mein 2£ben--idJuIbig: 
,^nbra.ubt! i^m^ f eine^l.? 

40 Hatl^anDerlPetfe. 

$fui 1 — 3)od) bliebe — meint 
690 ®er ^atriard^ — no^ immer ©alabin 

■ ©in geinb ber 6f?riftenl)eit, ber (Suer g^reunb 
3u fein, lein 9{e^t ertDerben fönne. 

g^reunb ? 
2ln bem id^ blo^ nid)t IriK jum ©d^urfen tüerben, 
3um unbanibaren ©d£)urfen? 


2taerbing§ ! — 
695 3tt)ar — meint ber ^atriard^ — be§ ©anfeö fei 

Man quitt, t)or ©ott unb gjienfd)en quitt, iDenn ung 
2)er ®ienft um unferttüißen nid£)t gefc^e[)en. 
Unb ba t)erlauten tDoHe, — meint ber ^atriar^ — 
2)a^ gud^ nur barum ©alabin begnabet, 
700 2öeil i^m in gurer 3}^ien^ in (Suerm SSefen 
©0 h)a§ Don feinem Sruber eingeleud^tet ... 

3lud^ biefeg tt)ei^ ber ^atriard), unb bod^? — 
2lf)! tt)äre ba§ gen)i6i Stf^, ©alabin! — 
gßie? bie 9iatur ijäti' and) nur (ginen gug 

705 aSon mir in beine^ 33ruber§ ^orm gebilbet, 
Unb bem entf^^räd^e nid^t§ in meiner ©eele? 
3Ba§ bem entf^rä^e', lönnt' id^ unterbrüden. 
Um einem ^atriard^en ju gefallen? — 
gfiatur, fo lügft bu ni^t ! ©0 tüiberf^jrid^t 

710 ©i^ ©Ott in feinen 2öerlen nid)t! — ©e^t, »ruber! — 
• erregt mir meine ©aUe nid^t! — ©el;t! ge^t! 

\. 21 u f 5 u g. 6. 21 u f t r i 1 1. 41 

^d; gef)', unb gef;' t)ergnügter, al^ id^ !am. 
3Seräeif)e mir ber §err. 3Bir illofterleute 
©inb fd;ulbig, unfern Dbern ju gef)ord^en. 

Sed)fter 2tuftrttt. 

S)er ^em^eU)err unb 2)aj[a, ble ben 2;empeU)ernt fd)on eine 
3eltlaug üon tDeitem beobad)tet ^atte unb fid) nun il)m näljert. 

715 S)cr i?Io[terbruber, tDie mic^ bünft, lie^ in 

®er be[ten Saun^ xi)n md)t. — S)oci^ mu^ ic^ mein 
^afet nur tragen. 

5iun, Vortrefflich I — Sügt 
®a^ ©^)ric^h)ort Woi)l, ba^ ^Utönd^ unb SBeib, unb Söeib 
Unb Wönd) be§ Xeufel^ beibe Prallen finb? 
720 @r iDirft mid^ \)^nV au§ einer in bie anbre. 

2Ba^ fe^' ic^? — @bler 9iitter, @uc^?— ©ott ®anf ! 
©Ott taufenb 2)an! ! — 3Bo f)abt ^^r benn 
3)ie ganje 3^^^ geftecft? — 3^^ f^i^ t^ci^ ^c)^l 
SJic^t fran! geU)efen? 


©efunb boc^? 


42 IT a 1 1^ a n b e r IP e t f e* 

725 2Btr tparen ©urethjegen t^a^rlid^ ganj 


3^r tüart gett)i^ ijerreift? 

©traten ! 

Unb !amt t?euf erft h)teber? 



3lu^ 3te^a^ SSater ift f?euf angefommen. 
Unb nun barf 3lecf)a bod; h)ot)I ^offen? 


730 SBarum fie (Sud) fo öftere bitten lafjen. 
3^r aßater labet @uc^ nun felber balb 
2Iuf^ bringlid)[te. gr iömmt tion Sab^lon 
aJlit ätDanjig I)odE)belabenen Kamelen 
Unb attem, \va^ an ebeln ©^^ejereien, 

735 2ln Steinen unb an ©toffen S^bien 
Unb ^erfien unb ©^rien, gar ©ina 
^oftbare^ nur getüä^ren. 


^aufe nid^t^* 

©ein SSoI! öeref^ret if?n al^ einen prften. 
S)ocf) ba^ e^ \\)n ben tpeifen ^at\)an nennt 


V 2Iuf3ug. 6. 2luftrttt. 43 

740 Unb nid^t üielmef^r ben SReid^en, [)at mxd) oft 

©einem 33ol! i[t ret4) unb h)eife 
SSieUeid^t ba^ nämlid^e» 

33or aHem aber 
§ätt^^ i^n ben ®nim nennen muffen. 2)enn 
3^r fteßt Sud^ gar nid^t t)or, \vk gut er ift. 
745 2tfö er ^ilu^r*', n)ie biel @ud^ 3^ed;a fd^ulbig, 
2Ba^ ^ätt' in biefem ätugenblidfe nid^t 
6r aUe^ @ud^ getl;an, gegeben! 


3Serfud;t'ö unb fommt unb fef^t! 


2Ba^ benn? tpie fd^neß 
©in SlugenblidE t)orüber ift? 

750 2Benn er fo gut nidtjt \v'dx\ eö mir fo lange 

33ei i^m gefallen laffen? SJieint ^i)x ttWa, 

3dt) füf)le meinen SBert al^ @f)riftin nid;t? 

3lud) mir tüarb'g i:)or ber Söiege nid)t gefungen, 

3)a^ id^ nur barum meinem (S^'gema^l 
755 yiad) ^aläftina folgen \vixxV, um ba 

©in ^ubenmäbc^en ju erjief^n. @^ tDar 

3Jtein lieber 6f)'gema[)I ein ebler ^ned^t 

3n ^aifer griebrid)^ §eere — 

44 Hatf^anberlDeifc. 

35ün ©eburt 
@in ©d^tüeijer, bem bie (Sf)r^ unb ©nabe tparb, 
760 9Jlit ©einer ^aiferlidjen SJtajeftät 

^n einem g^Iuffe ju erfaufen. — Sßeib ! 

2öie melmal f)abt gbv mir ba§ fd^on erjä^It? 

§ört Sl)r benn gar nid^t auf, mid^ ju tjerfolgen? 

3SerfoIgen! lieber ®ott! 


3^/ i<^/ t)erfoIgen. 

765 3^ ^iK nun einmal @ud^ nid;t tpeiter fef;n! 
yixä)i frören! SBiH i)on @ud^ an eine ST^at 
TOd^t fort unb fort erinnert fein, bei ber 
3d^ nid^t^ gebad&t, bie, \v^nn xä) brüber benfe, 
,3um Stätfel t)on mir felbft mir tmrb. Qwax möd^t' 

770 3^ fi^ ^^^^^ Ö^^^^ bereuen. 2lber fe^t, 
(Ereignet fo ein g^att fid^ toieber: '^i)x 
©eib fd^ulb, tt)enn id^ fo raf^ nid;t f^anble ; Wenn 
3d^ mid^ t)orf;er er!unb' — unb brennen laffe, 
2Ba^ brennt. 

a3en)af)re ©ott ! 


3Son f^eut' an ti)ni 
775 3}lir ben ©efaHen toenigften^, unb lennt 

3!Jiid^ tDeiter nid^t. ^d^ bitf Sud^ brum. Slud^ la^t 
SDen SSater mir t)om §alfe. ^ub' ift 3^be. 
^d^ bin ein :t)Ium^er ©d^h)ab. 2)e§ 5[Räbd^en§ 33ilb 
3ft längft au^ meiner ©eele, tt)enn e^ je 
780 2)a tpar. 

](, 21 u f 3 u g- 6, 21 u f t r i 1 1» 45 

2)od& ©ure§ ift an^ il^rer nid&t 

2ßa§ foß'^ nun aber ba? lt)a§ foE^g? 

2öer h)et^! 
^ie 50ienf(i^en finb nid^t immer, Wa^ fie fd^einen. 


®od^ feiten etoa^ 23cfferg, 

(ßr öcf)t.) 

Sßartet bod^ ! 
Iffiaö eilt 3f)r? 

2öeib, madE)t mir bie 5ßalmen nidE)t 
785 58er^a^t, tDorunter id^ fo gern fonft tüanble. 

©D ge{), bu beutfd^er 33är ! fo gef) ! — Unb bod^ 
^xi^ xd) bie (S^)ur be§ SSiere^ nid^t Verlieren. 
(Sic öc^t i{)m t)on tncitcm naä).) 

^TtiBxfBr Jftufjug. 

(£rfter 2tuftrttt. 

Scene: be§ Suttan§ $ataft. 
(^ a I a b i u uub @ i 1 1 a 1^ fptelen <^6:ia(ij, 


2Bo btft bu, ©alabtn? 2ßie fj)ielft bu ^euf ? 

gjtd^t gut? 3d^ bä^te bod^. 


gür mid^, unb faum. 

790 9Zimm biefen 3^9 äurüc!. 


SBirb unbebedt. 


©0 ätc{)' 

34) in bie GJabcI. 


Sßieber tva\)x. — ©d^acf) bann ! 


2» 21 u f 3 u g. \. 21 u f t r i 1 1 47 

2Ba§ f)ilft bir ba§? ^^ f^^^ ^c>r, unb bu 
33i[t, trie bu h)arft. 


2lu§ btefer klemme, fel^^ 

795 S^ ^c>f^''/ ^fi ^^^^ 'Sn^^ nxi)t ju fommen. 
TtaQ^^ ! nimm ben ©))nnger nur. 

^d^ U)iII if)n nidE)t. 
^d^ gef)' Vorbei» 


3)u fd^enfft mir nid^t§. 2)ir liegt 
2ln biejem ^la^e mef^r a\^ an bem ©pringer. 

^ann fein. 


Wad^ beinc 9fiedE)nung nur nid)t o^ne 
8oo ®en 2Birt. 2)enn fief^ ! 2Ba§ gilt'§, ba§ marft bu nid^t 


O^reilid^ nid^t. 2Bie fonnt^ id^ aud^ 
3Sermuten, ba^ bu beiner J^önigin 
©0 mübe iDärft? 


3d^ meiner Königin? 

1 ^d^ fe^^ nun fd^on, id^ foll l^eut' meine taufenb 
805 I SDinar^ fein 3iaferind^en mef)r geirinnen. 

2öie fo? ^ 

48 Hatl^anberlÜetfe. 

f g^rag nod) ! — SBeil bu mit glei^, mit aller 

©etüalt verlieren it)i[Ift. — 3joci^ babei finb' 
^d^ meine 3te(f)nung nid^t. 2)enn au^er, bafe 
@in fold^e^ ©!piel ba§ unter^altenbfte 
8io Jtid^t ift, gelDann id^ immer nid^t am meiften 
W\i bir, tt)enn id^ berlor? 2öenn f)aft bu mir 
®en ®a^, mid^ be§ i:)erIornen S^^ieleö tnegen 
3u tröften, bo:p^)eIt nid^t f)ernad^ gefd}en!t? 


Si fiel^! fo f^ätteft bu ja ti:)ol)I, tt>enn bu 
815 23erIorft, mit glei^ verloren, (Sd^tt)e[terd^en? 


3um tt)emg[ten fann gar iDof)! fein, ba^ beine 
g^reigebigfeit, mein liebet Srüberd^en, 
©dE)ulb ift, baf^ id) nic^t beffer f))ielen lernen. 


2öir fommen cib Dom (Stiele. 3}lad^ ein (gnbe! 


820 ©0 bleibt e^? ?Jun benn : ©d^ad^ ! unb bo^3^3eIt ©d^ad^ ! 


^\\x\\ freilidE), biefe^ Slbfd^ad^ f)ab' id^ nid^t 
©efel^n, ba^ meine Königin jugleid^ 
Sülit nieberiDirft. 

SBar bem nod^ abjul^elfen? 

2a^ fef)n. 


9Zein, nein ; nimm nur bie Königin» 

825 ^d^ tüar mit biefem ©teine nie red)t glüdfUd^. 

2» yuf3ug. ^ 2Iuf tritt. 49 


93Io^ mit bem ©teine? 


%oxi bamit ! — 5Da§ t{)ut 
5!}lir nid^t^. SDenn fo ift a[Ie§ h)ieberum 


SBie t)öf[id^ inan mit Königinnen 
JSrfafiren muffe, f?at mein 33ruber mid^ 
830 ^n trol;l geleiert. 

(Sie tagt \k ftet)en.) 


Jlimm ober nimm fie nid^t ! 
^ä) \)ait feine mel^r. 


3Boju fie nef^men? 
©d^ad^! — ©d^ad^! 

9iur tüeiter. 


®d^ad^ ! — unb ©d^ad^ ! — unb ©d^ad^ ! — 


Unb matt 1 

3l\i)t ganä ; bu 5ief)ft ben ©^jringer nod^ 

3)ajtt)ifdE)en, ober Wa§> bu mad)en \ioiü\t, 

835 ©leic^melL 


©an^ red^t! — ®u f)aft geiDonnen, unb 
3ll=§afi ja^It. man laff ^ i^n rufen! gleich ! — y 

50 Hatt^anberlDeife, 

2)u ^atteft, ©ittaf), nid^t fo anredet ; xä) 
2ßar nid)t fo ganj beim ©:piele, \\)ax jerftreut. 
Unb bann : tt)er giebt un§ benn bie glatten ©teine 

840 Seftänbig? bie an nid^t^ erinnern, nid)t§ 
Seseid^nen. §ab' id^ mit bem "^man benn 
©efpiett? — S)od^ tria^? 33erluft WiH SSorh^anb. 3lxd)i 
®ie angeformten (Steine, ©ittat), ftnb'^, 
2)ie mic^ Verlieren madE)ten : beine ^unft, 

845 3)ein ruhiger unb fd^neHer 93IidE . . . 


aiuc^ fo 

SBiUft bu ben ©tad^el be§ 33erluft^ nur ftum^^fen. - 
@enug, bu Wax\i ^rfhiut, unb mef)r al^ id^. 

%U bu? 2Ba§ (;ätte bid^ jerftreuet? 



3erftremmg freilid) nid^t ! — D ©alabin, 
850 äßann luerben Wxx fo, geizig tüteber f^ielen ! 


©0 f^)ielen \vxx um fo tiiel gieriger ! — 

21^! lüeil e^ h)ieber lo^gef^t, meinft bu? — ^Kag'^! — 

9?ur ju ! — 3^ f)^!^^ ^i<^^ J^^^f^ S^äC)g^^ ; 
Sd^ f)ätte gern ben ©tiöeftanb auf^ neue W 

855 35erlängert; bätte meiner ©ittaf) gern, J^ 

©ern einen guten 9Jtann jugleid^ Derfd^afft.' '^" 
Unb ba^ mu^ 3{id)arb§ 33ruber fein ; er ift 
^a 9iidE)arb§ Sruber. 

3Benn bu beinen 5Rid^arb 

5Rur loben fannft ! 

2, 2(uf5U9» ](, 21 uf t r i tt» 51 

SBenn unferm 33ruber 3KeIe! 
86o 2)ann 3ttci^arb§ ©d^tüefter tüär' ju 2:^eile trorben: 
§a! li:)etc]^ ein §au§ jufammen! §a, ber erften, 
2)er beften §äu[er in ber 2BeIt ba§ befte! — 
S)u f)örft, id^ bin mid^ felbft ju loben anä) 

5iid^t faul. gd^^Ömf mid^ meiner g^reunbe tüert. — 
865 S5a§ f)ätte 3}ienfd^en geben foKen ! ba^l 

§ab' id^ be§ fd^önen SCraumg nid^t gleidf) gelad^t? 
2)u lennft bie 6f)riften nid^t, \vxü\t fie nid;t fennen. 
3^r ©tolj ift : 6f)riften fein, nid^t 2)?enfrf)en. 2)enn 
©elbft ba§, tDa^ nod^ t)on i^rem (Stifter ^er^ 

870 2Rit 9Kenfd^Iid;!eit ben 2lberglauben t3)ir|t, fo^^ 
S)a§ lieben fie, nid^t h)eil e§ menfd^Iid^ ift: 
2Beir^ e^riftu^ lefjrt, lt)eirg 6t)riftu§ {)at get^an. ~ 
2ßof)l if)nen, ba^ er fo ein guter SiJlenfdE) 
3tod^ Wax ! 2Bo^l if^nen, ba|3 fie feine 2^ugenb 

875 3luf STreu' unb ©lauben nef^men !önnen ! — S)od^ 
2ßa§ Xugenb? — ©eine 3:^ugenb nid)t, fein ?Jame 
©oH überall verbreitet ttjerben, foU 
S)ie 9iamen aller guten 9JJenfd^en fd^änben, 
SSerfd^lingen. Um ben 9tamen, um ben 9iamen ^ 

880 Sft il^nen nur ju tl^un. 

3)u meinft, tüarum 
©ie fonft Verlangen JDürben, ba^ aud^ il^r, 
2Iud^ bu unb 3)UUt, 6f)riften f^ie^et, ef)' 
%U @f;'gema^I i^r 6{;riften lieben tDoHtet? 

^a h)o]^I ! 2ll§ Wdf Von g^riften nur, al^ ©Triften, 

52 H a t !^ a n b c r IP e t f e, 

885 5Dte Siebe ju gen)ärttgen, lüomit 

3)er ©d^öpfer 5[Rann unb SRännin au^geftattet ! 

S)ie 6l)riften glauben mef)r 3lrmfeUg!eiten, 

211^ bafe fte b i e mdE)t aud) nocf) glauben lönnten ! — 

Unb QUxä)Wo^l irrft bu i\6). — Sie 2::em^3elf)erren, 

890 2)ie 6[)ri[ten nid)t, finb fcf)ulb, finb, nid^t al§ 6f)riften, 
2tl^ 2:enH3eIf)erren f^ulb. 5Durd; bie allein 
Sßirb au§ ber ©adEje nicf)t§. ©ie tt)oIIen 2tcea, 
S)a§ 3fiid;arb§ ©cf)tt)efter unferm Sruber 3JteIe! Ifj/ 

3um 33rautfd^a^ bringen müj^te, fd^Ied}terbing§ ^ /^/^ 

895 5Ki^t faf)ren laffen. ®afe be§ g^itterg ^it^il F^ 
@efaf)r nid^t laufe, f^)ielen fie ben Wörxä), 
S)en albern 3)ti3nd^, Unb ob bießeid^t im gluge 
©in guter ^treid; gelänge, \)aWn fie 
3)e§ 2Baffenftiaeftanbe§ 2lblauf !aum 

900 ©rtDarten fönnen. — ßuftig ! 3l\ix fo tt>eiter! 

St)r §erren, nur fo iDciter ! — 9Jtir fd)on red^t ! — 
2Bär' alle^ fonft nur, tt)ie e§ mü^te» 

3Ba§ irrte bid^ benn fonft? 2Sa§ fönnte fonft 
SDid^ au^ ber gaffung bringen? 

2ßa§ t)on je 
905 5Kid^ immer au§ ber gaffung l)at gebrad^t, — 
^d^ tDar auf Sibanon, bei unferm 3Sater. 
6r unterliegt ben ©orgen nod^ , . . 

2» ^ u f 5 u g» 2. 21 u f t r 1 1 1. 53 

6r lann nid^t biird; ; e^ Hemmt fid; aller Drten ; 
@^ fet)lt balb ba, balb bort — 

2öa^ flemmt? h)ag fe^It? 

910 2öa§ fonft, al^ \va^ xd) !aum ju nennen U)ürb'ge? 
2Ba^, n)enn td^^g [)abe, mir fo überflüffig, 
Unb f)ab' id^'^ nid^t, fo unentbe^rlid) fd^eint. — 
2Ö0 bleibt ä[l=§afi benn? 3ft niemanb nad^ 
im au§? — 3)a§ leibige, t)erU)ünfd^te (Selb! — 

915 ®ut, §afi, ba§ bu fömmft. 


^ipeiter 2tuftrttt. 

2)er2)ern)ijd^^(:=§aft» @a(abiiu @itta^» 

Sie ©eiber au^ 
2lg^))ten finb Dermutlid; angelangt. 
2Benn'^ nur fein t)iel ift. 

■^ ' ©alabtu. 

§aft bu ?Zac^rid^t? 

3d^ nid^t. 3<^ benfe, ba§ id^ l^ier fie in 
®m^)fang foH nef)men. 


^^^'^l ß^ ©ittaf) taufenb 
920 2)inare ! 

(3in @eban!en l)in^ unb ^)ciget)enbj 

54 H a 1 1^ a tt b e r It) e i f e* 

Sdi)l\ anftatt em^)fang! D fd)ön! 
!J)a§ ift für h)a§ nod) iDemger al§ nic^t^. — 
2ln ©itta^? — h^ieberum an ©ittaf;? Unb 
SSerloren? — tt)ieberum im Qä)ad) verloren? — 
2)a fte^t e^ noc^, ba§ ©piel ! 

S)u gönnft mir bod^ 

925 mtin mu? 

(ba§ 6picl betra(f)tenb). 

2öa§ gönnen? 2Benn — '^l)x n)i^t ja iüoIjL 

@ittal) (i^m tüinfenb). 

33[t ! §afi ! bjt ! ^^U^^^^O.^ 


(nocJfe auf ba§ Spiel gerid^tet). 

©önnf ^ ^\x&j nur felber erft ! 
2ll=§afi, bft ! 

5l^§afi (SU ©itta^). 

S)ie Söeifeen iDaren (Suer? 
3^r bietet Sd)ac^? 


©ut, baj3 er nid^tg gefrört ! 
?iun ift ber 3^9 ^^ if)"'i? 

(3ttt(l^ (if;m nä^er tretenb). 

(So fage bod^, 
930 2)a^ id^ mein @elb be!ommen fann. 

2. 21 u f 3 u 9- 2. 21 u f t r 1 1 1. 55 

(uüc^ auf ba§ S))iel öc!)eftet). 

9iun ja, 
^\)x foUt'^ belommen, h)ie ^\)f^ ftetg be!ommen. 

ffiie? bift bu toU? ^<-^^^'- 

3)ag ©^iel ift ja nid^t au§. 
^i^r l^abt ja nid^t i)erIoren, ©alabin. 

Sdldbiu (!aum l^inl^örenb). 

S)od^! bod^! Sejaf?!! bejaf)l! 

»eja^l! besann 
935 3)ä [tel^t ja 6ure Äömgin. 

(Salabin (uod^ fo). 

©ilt xxxä)i ; 

So mad^ unb fag, 
2)a§ id) ba§ ©elb mir nur !ann i)ohn lafjen. 

(uücf) immer in ba§ «Spiel vertieft). 

3Ser[tet)t fid^, fo tüie immer. — 2Benu audE) fd^on, 
2Benn aud^ bie Königin nid^t^ gilt : ^f^r feib 
940 3)od^ barum nod^ nid^t matt. 


(tritt l)inäu unb mirft ba§ ©piel um). 

^ä) bin e^, toitt 
@§ fein. 


56 Hatl^anbcrrDetfe. 

3a fo ! — (Bpxd Wk ©etüinft ! ©o Wk 
®en)onnen, fo bejaf^lt. 

2ßag fagt er? Wa^? 

(bon Seit äu Seit bcm §afi tüiufeub). 

®u iennft i^n ja. (Sr fträubt jid^ gern, lö^t gern 
©icf) bitten, i[t tüo^I gar ein \vm\Q neibifd). — 

945 2luf bid^ bod^ nid^t? Stuf meine @d^tt)efter nid^t? - 
2Bag ^or^ ic^, §afi? 3Ieibi[c^? ©u? 

5lann fein! 
^ann fein ! — 3^ '^ätt' if;r §irn ti)of;l lieber felbft, 
2öär' lieber felbft fo gut al^ fie. 



§at er bod^ immer rid;tig nod; bejaf^lt, 
950 Unb tDirb aud; l^euf bejaf^len. £a^ il?n nur! — 
@el) nur, 3ll=§afi, ge^ ! ^ä) Wxü ba^ ©elb 
©d^on Idolen laffen. 

9^ein, id; f))iele länger 
3)ie SJtummerei nid;t mit. ®r mu^ eö bod^ 
©inmal erfal^ren. 

2Ber? unb Wa^? 

2, 21 u f 3 u g. 2. 21 u f t r 1 1 1. 57 



955 Sfi biefe^ bein 3Serf)3red;eu? §ält[t bu fo 
ajJir SBort? 

2Bie fonnt' td^ glauben, ba^ e^ fo 
SBeit gef;en tt)ürbe. 

^nn? erfal^r^ id^ nid^t^? 


^ä) bitte bid^, 3(I=:§aft, fei befd^eiben. \/ 


3)a§ ift bod^ fpnberbar! 2Ba§ iönnte ©ittal^ 
960 ©0 fekrlid^, fo Waxm bei einem gremben, 
Sei einem ®ertt)ifd^ lieber al§ bei mir, 
Sei i^rem Sruber, fid^ t)erbitten iDoHen. 
3ll=-&afi, nun befe^r id^. — 9iebe, 2)ertt)ifd^! 


2a^ eine ^leinigfeit, mein Sruber, bir 

965 9?ic^t nä^er treten, aU fie tpürbig ift. 
S)u tt)ei^t, id^ ^aU ^u i)erfd^iebnen SDJalen 
©iefelbe ©umm' im ©dt)ad^ \)on bir getDonnen. 
Unb tt)eil id^ je^t ba^ ®elb nid^t nötig i)abt, 
2BeiI ie^t in §afi§ klaffe bo^ baö ©elb 

970 3iid^t ^hm aU^u l^äufig ift, fo finb 

S)ie Soften ftel;n geblieben, Stber forgt 

3lnx nid^t! 3^ ^itt fi^ ItJeber bir, mein Sruber, 

?iod^ §afi, nod^ ber Äaffe fd^enfen. 


2Benn'^ ba§ nur tDÖre! ba§! 

58 Hatl^an ber IPetfe» 

Unb mti)x bergleid^en. — 
975 ^\xä) baö ift in bet Äaffe fte^n geblieben, 
i2ßa^ bu mir einmal au^getporfen, ift 
l©eit n)enig 3Jionben fte^n geblieben. 


^oi) nid^t? — SBirft bu reben? 

©eit au^ 3lg\}i)ten mir ba§ ®elb ertDarten, 
980 §at fie . . . 

<Sittal) (äu ©alabin). 

2Boju i^n frören? 

glicht nur nid^tö 

33e!ommen ... 


. .®ute§ 3Kabc^en! — 2luc^ beißet 
gjiit üorgef hoffen. 5Ri^t? 

2)en ganjen §of 

ert^alten; Suern 2lufn)anb ganj aUein 



^al ba§, ba§ ift meine ©d^t^efter! 

(Sie umarmenb.) 
985 2Ber ^atte, bieg ju tonnen, mi^ fo reid^ 
©emad^t al^ bu, mein Sruber? 



2. 21 u f 5 u g. 2» 21 u f t r i t i 59 

2Birb fd^on aud^ 
©0 bettelarm fie lüieber mad^en, aU 
6r felber ift. 


^d^ arm? ber Sruber arm? 
3&inn f)aV xä) mef;r? tDenn treniger gehabt? — 
990 ©in ßleib, 6tn ©d^tüert, @in ^ferb — unb (Strien ®ott! 
2ßa§ braud^' id^ mef)r? ^^nn !ann'^ an bem mir fetalen? 
Unb bod^, 3l[i§afi, !önnf id^ mit bir fd^elten» 

©d^ilt nid^t, mein Sruber. ^mn iä) unferm 23ater 
2lud) feine (Sorgen fo erleid^tern fönntel 


995 2tl;! 31^! "^xin fd^Iägft bu meine g^reubigleit 
Stuf einmal tüieber nieber ! — 3JJir, für mid^ 
5ef)It nid;tg, unb !ann nid^t§ fef)Ien, Slber i^m, 
3^m fel^Iet, unb in i^m nn^ allen. — ©agt, 
2Ba§ \oU xd) mad^en? — 2lu§ '^Q't)pUn !ommt 

1000 35ie[leid)t nod^ lange nid^t^. SBoran ba^ liegt, 
3Bei^ ©Ott. ©§ ift bod^ ba nod^ aHe^ ruf)ig. — 
atbbred^en, einjiel^n, fparen W'xü xä) gern, 
Ttxx gern gefallen laffen, Wmn e§ mid^, 
33Io^ mid^ betrifft, blo^ mid^, unb niemanb fonft 

1005 ^Darunter leibet. — S)od^ loaö lann ba§ mad^en? 

(gin $ferb, ©in ßleib, (Sin ©(^t^ert mu^ id^ bod^ l^aben. 
Unb meinem ©ott ift aud; nid^tg abjubingen. 
3f;m genügt fd^on fo mit h)enigem genug, 
5Rit meinem §erjen. — Stuf ben Überfd^u| 

loio 93on beiner ^affe, ipafi, l^att' id^ fel^r 

50 Hatt^anberrDeifc. 

Überf^ufe? — ©agt f eiber, ob 
^^x xnxii) mdE)t f)ättet f^)icfeen, tDenigften^ 
gjli^ brofjeln laffen, toenn auf tXbcrfd)u^ 
^cf) t)on ©ud^ ttiär' ergriffen tt)orben. ^a, 
1015 2luf Unterfcf)Ieif ! ba§ n^ar ju magen. 

^ ?iun, 

5ßa^ mad)en Wix benn aber? — ^onnteft bu 

aSorerft bei niemanb anbern borgen aU 

Sei ©ittal?? 


2BürV i^ biefeg g3orred)t, »ruber, 

gjiir ^aben nehmen laffen? gjtir \)on if^m? 

1020 2lud; nod) befte^ ic^ brauf. 9ioc^ bin ic^ auf 

2)em 3::rodtnen böUig nid)t. 


gtur t)öllig nid^t! 
®a§ fehlte nod)! — ©et; glei^, ma^ Slnftalt, §afi! 
giimm auf, bei tt)em bu fannft! unb toie bu fannft! 
©e^, borg, berfprid). — 3Zur, §afi, borge nic^t 
1025 a3ei benen, bie ic^ reid) gemad)t. 3)enn borgen 
3Son biefen, möd^te n)ieberforbern l^eifeen. 
@e{; ju ben ©eijigften; bie tperben mir 
2lm liebften leifjen. ^tnn fte toiffen Wo\)l, 
Sßie gut il^r ®elb in meinen §änben toud^ert. 


1030 ^d) fenne beren leine. 


eben fäUt 
gjlir ein, gefrört ju l;aben, §afi, bafe 
2) ein greunb jurüdgefommen. 

2. 2Iuf3ug. 2. 21 uf tritt. 61 

5t(=^afi (betroffen). 

g^reunb? mein greunb? 
SBer tüär' benn ba§? 

©ein l)oc]^ße)3riei'ner ^ube. 


©e^jrief'ner 3^^^^? ^"^^J) ^c)^^ ^i^? 


^^4^^*.AM^!^ 3)em ©Ott, — 

1035 Wxd) ben!t be§ 3lu§brud^ nod; red^t iDof)I, be^ einft 
3)u felber birf) 'oon if^ni bebiente[t, — bem 
©ein ©Ott t)on aden ©ütern bicfer "Sidt 
35a^ fleinff unb größte fo in DoBem 9JiaJ5 
urteilet ^abe. — 

©agf id^ fo? — 2öa^ meint' 
1040 ^d^ benn bamit? 

2)a§ fleinfte: Sleid^tum. Unb 
5Da§ größte: SBei^l^eit. 

SBie? t)on einem ^^ben? 
3Son einem ^^ben häW xd) ba§ gejagt? 


2)a§ f)ätteft bu t)on beinem ?iat^an nid^t 

Sa fo ! \)on bem ! bom JZatfian ! — g=iel 
1045 ^i^ ^^^ ^^^ Ö^^ ^^^^ ^^^* — SBal^rl^aftig ? ® er 

62 rtatl^anberrDetfe. 

3ft enblid; tt)ieber l^eim gefommen? @i! 
©0 mag'g bod^ gar fo fd^Ied^t mit xi)m nid^t ftef^n. — 
©anj red^t: ben nannV einmal ba^ 3SdI! ben SSeifen! 
2)en ^teid^en aud^. 


S)eu Steid^en nennt e§ il^n 
1050 ^e^t met)r al§ je. S)ie ganje ©tabt erfrfjaHt, 
2Ba§ er für Äoftbarfeiten, \va^ für ©d[;ä^e 
@r mitgebrad^t. 

3lnn, i[f^ ber Steid^e it)ieber, 
©0 tmrb'^ aud^ tt)of)I ber 2öeife inieber fein. 


SBa^ meinft bu, §afi, tuenn bu biefen angingft? 


1055 Unb Wa^ bei if)m? — 5Dod; lt)oI;I nid^t borgen? — ^a, 
2)a !ennt gf^r if)n. — @r borgen ! — ©eine 2Bei^f;eit 
Sft eben, ba^ er niemanb borgt. 


93?ir fonft bod) ganj ein anber 33ilb t)on il^m 


3ur 9tot toirb er @ud; SGBaren borgen. 
1060 @elb aber, @elb? ©elb nimmermet^r. — ©^ ift 
@in ^ube freilid^ übrigen^, tt)ie'^ md;t 
^ 33iel guben giebt. (gr l^at 3Serftanb ; er Wti^ 
3u leben, f^)ielt gut ©d^ad^. 2)od^ jeid^net er 
^m ©d^Iedbten fid^ nid^t minber al^ im ©uten 
1065 3Son ali^n anbern ^uben au§. — Stuf ben. 

2. 2(uf3ug. 2. 2luftrtti 63 

Sluf ben nur red^net nid^t, — 2)en 2lrmen giebt 
@r iWax, unb giebt bieüeic^t 'ftoi^ ©alabiu, 
SBenn fd^on md;t ganj fo t)tel, bod^ ganj fo gern^ 
2)od; ganj fo fonber 2tn[ef)n. ^ub' unb 6f)ri[t 
1070 Unb 2RufeImann unb ^arfi, aUe^ ift 
3^m ein^. 

Unb fo ein 3JJann ... 


2Bie fommt e§ benn, 
35a^ id^ t)on biefem SJtanne nie gehört? . . . 


3)er foHte ©alabin nid^t borgen? nid^t 
2)em ©alabin, ber nur für anbre brandet, 
1075 5Ric^t fic^? 

2)a fe^t nun gleid^ ben ^uben triebet, 
3)en ganj gemeinen guben ! — ©laubt mir'g bod^ ! — 
@r ift auf§ (3th^n eud^ fo eiferfüc^tig, 
©0 neibifdE)! ^ebe^ 2o^n t)on ©Ott, baö in 
®er 2öelt gefagt tüirb, jög' er lieber ganj 

1080 SIKein. 9iur barum zhzn leitet er feinem, 
®amit er ftetö ju geben l^abe. SBeil 
Sie WxlV i^m im ®efe| geboten, bie 
©efäHigfeit if)m aber ni^t geboten, mad^t 
;S)ie 3JlxlV x\)rx ju bem ungefälligften 

1085 ©efetlen auf ber 2öelt. Qwax bin id^ feit 
©eraumer ^cxi ein tüenig übern g^u^ 
3Jlit xi)m gef^)annt; bod^ ben!t nur nid^t, ba^ id^ 
^l^m barum nid^t ©ered^tig!eit erzeige. ^^xv^d^ - 
@r ift ju allem gut, blo^ baju nid^t. 

64 rcatl^an bot rDetfe. 

1090 SIo^ baju h)a^rlid^ mdE)t, ^d^ lt>ill aud^ gleid^ 
9iur gef)n, an anbre 2^t)üren !lo^3fen . . . S)a 
33efinn' id^ mid^ \othzn eine§ 5!}Jol)ren, 
2)er reid^ unb geijig ift. — ^d^ ge^\ id^ gef^\ 

2Ba§ eilft bu, §)afi? 


Dritter 2tuftrttt. 

5 i 1 1 a l). @ a I a b i n. 



1095 6r bod^, al§ ob er mir nur gern ent!äme ! — 
2Ba§ f)eifet ba§? — $at er iDirtUd} fid) in il^m 
33etrogen, ober — möd)t' er unö nur gern 
J^^^ «etriegen? 


SBie? ba^ fragft bu midE)? S^ n)ei^ 
^a !aum, bon tt)em bie 3tebe lx)ar, unb ^öre 
iioo 3Son euerm ^uben, euerm 3lai\)an l^euf 
3um erftenmal. 


^ft'^ inßglid^? ba^ ein SRann 
®ir fo verborgen blieb, t)on bem e^o f)ei^t, 
6r I;abe ©alomon§ unb SDai)ibg ©räber 
Srforfct)t unb W\\\t bereri ©iegel burdE) 
1105 ein mäcl)tigc^, ge^eiiue^ äBort ju löfen? 

2. Jlufaug. 3. 5Juftrtti 65 

2lu^ i^nen bring' er bann tjon 3^^^ h^ 3^^* 

S)ie imerme^U4)en Steid^tümer an 

®en S^ag, bie feinen minbern Duell Verrieten, 


§at feinen Sleid^tum biefer 5Rann au^ ©räbern, 

II 10 ©0 h^aren'^ fid)erlid^ nid^t ©alomon^, 

3lxd)t ®at)ib§ ©räber. Starren lagen ba 

Segraben ! 


Dber 33öfett)id^ter ! — Slud^ 

3ft feine§ 3teid^tum§ Quelle iDeit ergiebiger, 

aSeit unerfd^öj5flid)er aU fo ein ©rab 

1115 35oH SRammon. 


3)enn er l^anbelt, iüie id^ l^örte. 

©ein ©aumtier treibt auf aUtn ©trafen, jiel^t 

S)urd^ atte Sßüften; feine ©d^iffe liegen 

3n allen §äfen. ©a§ l^at mir too^l tf) 

2ll=§afi felbft gefagt unb t)oll (SntjüdEen 
1120 §inj^ugefügt, trie groJ3, tüie ebel biefer 

©ein g^reunb antüenbe, Wa^ fo flug unb emfig 

(Sr ju eritjerben für ju f lein nid^t ad^te ; 

§injugefügt, U)ie frei t)on SSorurteilen 

©ein ©eift, fein ^erj tt>ie offen jeber 2^ugenb, 
1125 Sßie eingeftimmt mit jeber ©d^önl^eit fei, 


Unb je^t f^jrad^ §afi bod^ fo ungetüi^, 

©0 falt Don il^m. 


^alt nun h)ol^l nid^t; t) gleaeii . 
2ll§ l)alt^ er'§ für gefä^rlid^, i^n ju loben. 

66 Hatl^an ber tPeife- 

Unb W)oU' xijn unöerbient bod^ anä) nicbt tabeln. — 
1130 2ßte? ober Wdx' e§ W)\xll\6) fo, ba^ felbft 
SDer Sefte feinet 2]olIe§ feinem aSol!e 
gfli^t ganj entflief^en fann? ba^ trirlU^ fid) 
2ll::§)afi feinet greunb^ i^on biefer Seite 
3u fc^ämen ^ätte? — ©ei bem, tt)ie i^m tüotte! — 
1135 ©er 3ub', fei mefjr ober tDeniger 

%U Sub^ ift er nur reid): genug für un§! 

3)u n^iaft if^m aber bod) ba§ ©eine mit 
©etüalt nid^t nel;men, ©^tüefter? 

®itta^* ^ .^^ 

^a, n)ag f^eißt 

Sei bir ©ett)alt? gjlit geu^r unb ©cl)n)ert? 9iein, nein, 
1140 2öa§ braudbt e^ bei ben ©^n)ad)en für ©etüalt 

3lfö if^re © feS ? — ^^^^ fü^^ i^^^ "^^ ^^^ 
^n meinen §aram, eine ©ängerin 
3u frören, bie id) geftern erft getauft, 
g§ reift inbe^ bei mir t)ieaeid)t ein 2lnfc^Iag, 
1145 S)en ii auf biefen 5Ratf;an f?abe. — ^omml 

Vierter 2tuftntt, 

Scene: toot bem §aufe bc§ 9lattian, rao c§ an ble ^atmen ftöfet. 
9^c(^a unb g^atl)an fomtnen Ijerau«, 3« ^¥^^ ^aja. 

3f)r l;abt eucf) fe^r t^er^eilt, mein SSater. Qx 
2Birb !aum no^ met^r ju treffen fein. 

^JJatljan. _ 

gfZun, nun; 

SBenn t?ier, \)kx untern ^almen f^on nic^t me^r. 

2. 2luf5ug. 4. 2luftrttt. 67 

®od^ anberlt)ärt§. — ©ei jje^t nur rul^ig. — ©ief; ! 
1150 ^ommt bort mdE)t ©qa auf un^ ju? 

©ie JDtrb 
^l^n ganj geit)t^ i;)erIoren f)aben, 



2Bof)l nid^t. 

©ie tt)ürbe fonft gefd^tt)inber fommen. 

©ic i)at un^ Wo\)\ nod) nid^t gefef^n . . . 

3lm fie^t 
©ie unö. 

Unb bo;t3j3eIt il^re ©d^ritte. ©iel^! — 
1155 ©ei bod^ nur ru^ig! ruf)ig ! 

SBoatet S^t 
2ßof)I eine 2:od^ter, bie l^ier ru[)ig tDäre? 
©id^ unbefümmert lie^e, treffen SIÖol)Itl^at 
3f|r Seben fei? ^Ijx Seben, — ba§ if)r nur 
©0 lieb, tüeil fie e§ (Sud^ juerft berbanfet. 


1160 3d^ mödE)te bid^ nid^t anber§, afe bu bift, 
älud^ Wenn xä) tüü^te, ba^ in beiner ©eele 
^©anj etoa§ anbre^ nod^ fid^ rege. 

3Kein 3Sater? 

68 Hatl^anberrDeife. 

g^ragft bu mid)? fo fd^üd&tern mid^? 
2Ba§ anä) in beinern 3^^^^^^^ borgest, ift 
1165 ?latur unb Unfci^ulb, 2a^ e§ feine ©orge 
3)ir mad)en. 51Jtir, mir mad)t e§ feine. ?Jur 
3Serfj)ri(^ mir: tt)enn bein §erj Dernef^mlid^er 
©id^ einft erflärt, mir feiner SBünfd^e feinen 
3u bergen. 

©d^on bie SJtöglid^feit, mein §erj 
1170 (Sud^ lieber ju berfjüllen, mad^t mid; jittern. 

9lid^t§ mef)r F)ieri:)Dn ! ®a§ ein= für allemal 
Sft abgetf;an. — ®a ift ja ©aja. — 3^un? 

9tod^ iDanbelt er l^ier untern ^almen unb 
2öirb gleid) um Jene 3Jlaiter fommen. — ©ef)t, 
1175 3)a fömmt er! 

SIE) ! unb fd)einet unentfd^loffen, 
2ÖDf)in? ob n^eiter? ob ^inab? ob red^t^? 
Db linU? 

9?ein, nein ; er mad^t ben 2Beg um^ ^lofter 
&t\v\^ nod^ öfter, unb bann mu^ er l^ier 
SSorbei. — 2Ba^ gilt'g? 


Siedet ! red^t ! — §aft bu il^n fd^on 
1180 ©efi^rod^en? Unb trie ift er I^eut'? 

3Bie immer. 

2. 21 u f 5 u g. 5. 2t u f t r 1 1 to 69 

©0 mad^t nur, ba{3 er md) f^ier nid^t getpa^r 
2ßirb. 2:^retet mel;r jurüd ©el^t lieber ganj 

3lur einen 33li(J no^ ! — 21^ ! bie §e(!e^ 
®ie mir i^n ftie^It. 

^ommt! fommt! ®er 3Sater I^at 
1185 ©anj red^t. ^^x lauft ©efaf^r, tr)enn er @ud^ fie^t, 
2)afe auf ber ( pt^H* er um!ef;rt. 

21^ ! bie §edEe ! 

Unb !ömmt er ^jlö^lid^ bort an^ i^r l^ert)or, 
©0 !ann er anber§ nid^t, er mu^ eud^ fel^n. 
2)rum gebt bod^ nur ! 

^ommt ! lommt ! ^d^ h)eife ein g^enfter, 
1190 3lu§ bem h)ir fie bemerfen !önnen. 


(35eibe f)inein.) 


fünfter 2tuftrttt^ 
SRatljan unb balb barauf ber ^ e m p e (1^ e r r. 


gaft fd^eu' id^ mid^ be§ ©onberling^. 3^aft mad^t 
3)1x6) feine rau^e Xugenb ftu^en. üDa^ 
(Sin 3Jlenfd^ bod^ einen SJienfd^en fo verlegen 
©oH mad^en fönnen ! — §a ! er fömmt. — 33ei (Sott ! 

70 Hatl^anberlPeifc» 


195 ®i^ Süngling tr>ie ein 5Kann. ^d^ mag \i)n tüof^I, 
2)en guten, tro^'gen SlidE ! ben braUen ©ang ! 
S)ie ©d^ale fann nur bitter fein, ber Hein 
S[t'^ fidler nid^t. — 2öo *fal^ id^ bod^ bergleid^en? — 
SBergeif^et, ebler gran!e . . . 


©rlaubt . . . 

I200 2Ba^, Sube? h^aö? 

2)a^ id^ mic^ unterftet)', 
6ud^ anjureben. 

Xtmptli)tvx • 

Äann i^'^ n)el;ren? 2)od^ 
5iur !urj. 


Serjiel^t, unb eilet nid^t fo ftolj, 
9iid^t fo beräc^tlid^ einem 3!Jtann Vorüber, 
2)en ^i)x auf tWxQ ^ud) berbunben ^abt. 


1205 2öie baö? 21^, faft errat^ ic^^g. gjic^t? 3^r feib . . . 

^d^ f^ei^e 9iatf;an, bin beg !0iäbd^en§ SBater, 
®a§ (Sure ©ro^mut au§ bem geu^r gerettet, 
Unb lomme . . • 

^tnn ju ban!en, — fj)art'^ ! ^d) l^ab* 
Um biefe Äleinigfeit be^ 3)anleg fd^on 


2. 2luf5ug. 5, 2luftriti 71 

I2I0 Qn mel erbulben muffen. — SSoHenb^ gf^r, 

3f)r feib mir gar ntd^t^ fd^ulbig. SBu^t' id) benn, 
S)afe biefe^ 3Jiäbci^en ©ure Sod^ter tvax? 
@^ ift ber 2^empelf)erren ^flid^t, bem erften, 
S)em beften Beijuf^ringen, beffen 9iot 

1215 ©ie fe^n. 5IRein Selben n)ar mir o^nebem 
^n biefem Slugenblide läftig» (Sern, 
(Set)r gern ergriff id^ bie ©elegenf^eit, 
@^ für ein anbreg 2eben in bie ©d^anje 
3u fd^Iagen, für ein anbre§, — \vmn^^ auä) nur 

1220 SDa§ Seben einer ^übin tüäre. 

@ro^ unb abfd^eulid^ ! — 3)od^ bie 3Benbung lä^t 
©id^ benfen. 2)ie befd^eibne ©rö|e flüd^tet 
©id^ t;inter ba§ Slbfd^euUd^e, um ber 
Setüunb'rung au§juit)eid^en. — Slber tpenn 

1225 ©ie fo ba^ D^fer ber SetDunberung 

3Serfd^mä^t, h)a§ für ein D^)fer benn berfd^mä^t 
©ie minber? — Dritter, Wmn ^i)x f^ier nid^t fremb 
Unb nid^t gefangen iDäret, WüxV xä) (Sud^ 
©0 breift nid^t fragen, ©agt, befel^lt. Womit 

1230 ßann man ©ud^ bienen? 


^i)x? mit nic^tg. 

@in reid^er 5!Jlann. 


©er reid^e ^ube Wax 
SJlir nie ber beffre "^nit. 

Sd^ bin 

72 Hatt^anbcrlPeife. 

®ürft 3^^^ ^^nn 
©arurn nid^t nü^en, l^a^ bemungeadjtet 
@r Seffre^ ^at? nid^t feinen 3teic^tum nü^en? 

1235 yim gut, ba§ tt)ttt id^ audE) nic^t ganj öerreben; 
Um meinet SJlantel^ U)tllen nic^t. ©obalt) 
SDer ganj unb gar t)erjc^Iiffen, tüeber ©tic^ 
yioä) 3^e|e länger galten tüill, lomm' ic^ 
Unb borge mir bei @ud^ ju einem neuen 

1240 2:ud^ ober ©elb. — ©ei)t nid^t mit ein^ fo finfter! 
5Rod^ feib ^\)x fid)er ; nod^ ift'§ ni^t fo toeit 
3Jlit if^m. 3^r fe^t, er ift fo äiemlid) no^) 
^m ©tanbe. 9lur ber eine ^xp\d ba 
§at einen garft'gen gletf; er ift berfengt. 

1245 Unb ba^ be!am er, aU id& ©ure STod^ter 

33urd^^ geuer trug. 


(ber na(^ t)cm Sipfet greift unb it)n betrachtet). 
©^ ift bod^ fonberbar, 
SDa^ fo ein böfer %M, ba^ fo ein Sranbmal 
3)em 3Jiann ein beff're^ 3^^3^i^ ^^^^^ ^'^ 
©ein eigner aJiunb. ^c^ möc^f if)n füffen gleid) — 
1250 S)en giedfen ! — 2lf;, berjeif^t ! — S^ t^at eg ungern. 


©ine SCI^räne fiel barauf. 


a^ut ni^töl 

©r ^at ber SCropf en me^r. — (93alb aber fängt 
Tlxä) biefer ^uV an ju bern)irren.) 

2. 2(uf5U9- 5, 2t uf tritt. 73 

^\)x tüof^I, fo gut unb fdE^idtet ©uern 9)iantel 
1255 Slud^ einmal meinem S[Räbd)en? 

2Ba§ bamit? 

Slurf) if)ren SRunb auf biefen gied ju brüdfen. 
^mn (Sure ^niee felber ju umfaffen, 
SBünfd^t fie nun tt)o[)I i)eraeben^. 

2lber, Qube — 
3^r ^eifeet gtatf^an ? — 3Iber, ?iat^an — Sf)r 
1260 ©e^t (Sure SBorte fe^r — fe^r gut — fel^r \\>\^ — 
^d^ bin betreten — SlUerbing^ — id^ f^ätte • . . 


©teßt unb Derfteßt @ud^, \vk ^i)x tüoHt. ^d^ finb' 
ätud^ ^ier ^\x6) au^. — ^^r txjar't ju gut, ju bieber. 
Um l^öfUd^er ju fein. — ®a§ ^üläbd^en ganj 
1265 ®efüt;I, ber tpeiblid^e (Sefanbte ganj 

S)ienftfertig!eit, ber 3Sater tt)eit entfernt — 
^^r trugt für if^ren guten 9iamen ©orge, 
3^lol^t i^re Prüfung, fIof)t, um nid^t ju fiegen. 
Slud^ bafür banf id^ (Sudt) — 

Sd& mu^ gefte^n, 
1270 "^Ijx tt)i^t, tt)ie 2^em^elf)erren benfen foCten. 

?Jur 2^em^3elberren? follten blo^? unb blofe 
aSeil eö bie Drben^regeln fo gebieten? 

74 Hatl^anberrDetfe. 

3^ tt)ei^, n)ie gute 5!Jlenfd^en benfen, tDeife, 
SDafe ade Sänber gute 3D^enjd^en tragen. 


1275 gjlit Untertrieb, bodE) t^offentli^? 

* ^a iDof^I; 

2ln %axh\ an ^leibung, an ©eftalt Derfcfjieben. 

aiud^ I^ier balb mel^r, balb tDeniger al^ bort. 

mit biefem Unterfd^ieb ift'^ md)t h)eit t;er. 

®er grofee 3Jlann brauet überall i)iel Soben, 
1280 Unb mehrere, ju nal) gei)flan5t, jerf dalagen 

@iä) nur bie älfte. 5Diittelgut, tüie tt)ir, 

ginb't fid^ l^ingegen überall in 3}ienge. 

gjur mu^ ber eine nicf)t ben anbern mäfeln ; 

3lnx mu^ ber ^norr ben Knubben l^übfd} t)ertragen; 
1285 9Jur mu^ ein ©i^feldE)en fid^ nid^t tiermeffen, 

®afe eg allein ber 6rbe nx6)i entfdE)offen. 


Sel^r tt)o^l gejagt! — SDo^ lennt ^\)x aud^ ba§ SSolf, 

®a^ bieje 3Ulenfd^enmäfelei juerft 

©etrieben? Söifet ^^r, 5Rat^an, mld)t^ aSolf 

1290 guerft ba§ au§ertt)äl;lte Solf fidE) nannte? 

2Bie? Wim id) biefe§ aSol! nun, jtDar nid^t l^a^te, 
SDod^ tüegen feinet Stolje^ ju tierai^ten 
gjlid^ nid^t entbred^en lönnte? Seinem ©toljeg, 
2)en e§ auf 6l;rift unb gjtufelmann t^ererbte, 

1295 giur fein ©ott fei ber redete ©ott! — Sf)r ftu^t, 
®a^ ic^, ein 6^rift, ein STem^^el^err fo rebe? 

2» 21 u f 5 u g, 5. 21 u f t r i 1 1» 75 

SBenn f)ai, unb Wo bie fromme ^taferei, 
S)en befferu @ott gu l^aben, biefen beffern 
©er ganjen 2Belt al^ beften aufzubringen, 
1300 ^n i^rer fdjiDärjeften ©eftalt fid^ mef;r 

©ejeigt aU f;ier, aU je^t? 2Bem l^ier, tDem jje^t 
3)ie ©d^u^)i)en nid^t t)om Sluge faHen , . . SDod^ 
©et blinb, lt)er tt)i(l ! — 35erge^t, Wa^ td^ g^fcigt, 
Unb la^t mid^ ! (ssta ge^en.) 

§a! ^f^r tDi^t nid^t, Wu t)tel fefter 
1305 3d^ nun mid^ an @ud^ brängen loerbe. — ^ommt, 
aSir muffen, muffen g^reunbe fein ! — 33erad^tet 
SJJein 35olf, fo fef)r ^^r n^oHt. 2öir l^aben beibe 
Un§ unfer 3SoI! nid^t au^erlefen. ©inb 
äBir unfer SSoII? 2öag f^eifet benn aSol!? 
1310 ©inb ß^rift unb ^ube e^er ß^rift unb ^ube 
3tl§ SRenfd^ ? 2If) ! h)enn id; einen mel^r in &\xä) 
©efunben l^ätte, bem e§ genügt, ein 3Jlenfd^ 
3u ^ei^en! 

3a, bei ©ott, ba^ ^abt ^^r, 9tat^an ! 
3)a^ ^abt 3^^! — ®ure §anb ! — ^d^ fd^äme mid^, 
131 5 @ud^ einen 3lugenbIidE t)erlannt ju l^aben. 

Unb id^ bin ftolj barauf. ?iur ba§ ©emeine 
3SerIennt man feiten. 

Unb ba§ ©eltene 
SSergi^t man fd^lDerlid^. — 9Zatl^an, ja ; 
2Bir muffen, muffen g^reunbe tperben. 

76 HattianberlPetfe. 

1320 @^ fd^on. — Sßte lüirb fi^ meine 5Red^a freuen! 
Unb a^ ! tt)el^ eine l?eitre gerne fd;Iiefet 
©id^ meinen Sliden auf ! — Äennt fie nur erft ! 

3d^ brenne öor SSerlangen. — 2Ber ftürjt bort 
2tu§ (Suerm $aufe? Sft'^ ^ic^t i^re ©aja? 

1325 3a n)o{)I. ©0 ängftU^? 


Unfrer 3ted^a ift 
3)od^ md^t§ begegnet? 

Sed)fter 2tuftrttt 
2)ie 35origen unb Daja elUg* 

giatl^anl 3iat{?an! 

a3erjeil;et, ebler atitter, ba§ i^ (Sud^ 
ajiufe unterbred^en. 

?iun, tDaö ift'^? 


2öa§ ift'§? 

2. 2luf3U9. 7» 21 uf tritt. 77 

35er ©ultan \)at gefd^icft. ©er ©ultan W'xü 
1330 eud^ f^)red^en. ©Ott, ber ©ultan ! 

97at^ an. 

3J{ic]^? ber ©ultan? 

@r it)irb begierig fein, ju feigen, iDa^ 
3d^ 5Reue^ mitgebrad^t ©ag nur, e^ fei 
yioä) tüenig ober gar nid^tö au^ge^jadEt. 


9Jein, nein; er tüill nid^t§ f^^^n, ipiU @ud^ f))redE)en, 
1335 ®udE) in ^erfon, unb balb, fobalb ^i)X lönnt. 

^d^ toerb^ fommen. — ©el^ nur tüieber, gel^ ! 

9?el^mt ja nid^t übel auf, geftrenger Siitter — 
©Ott, h)ir ftnb fo be!ümmert, Wa^ ber ©ultan 
2)od^ \r>\ü. 

3)a§ tDirb fid^ jeigen. ©ef) nur, gel^! 


Siebenter 2tuftritt. 

9^ a 1 1^ a n unb ber ^ e m p e ( ^ e r r. 

1340 ©0 fennt ^^r \i)n noä) nid^t? — id^ meine, t)on 

35en ©alabin? 9^od^ nid^t. ^ä) \)aU 
3l)n nid^t Dermiebcn, nid^t gefud^t ju lennen. 

78 rtatl^anberrDeife. 

®er allgemeine 9fiuf fiprad^ mel ^u gut 
S3on il^m, ba^ id^ nid^t lieber glauben tüoHte 
1345 21I§ fe[)n. 3)o(^ nun — n)enn anber^ bem fo ift 
§at er burd^ ©^)arung (gure§ 2eben§ . . . 



2)em allerbing^ ift fo. 3)a§ 2eben, ba§ 
Sc^ leb^ ift fein ©ef^enl. 

S)urd^ ba§ er mir 
©in bo:p^eIt, breifad^ Seben fd^en!te. 3)ie^ 

1350 §at aHe§ ä^ifd^en nn^ beränbert, l^at 
3Jlit ein§ ein ©eil mir umgetDorfen, ba§ 
W\^ feinem ®ienft auf eitrig feffelt. Äaum, 
Unb faum, lann \ä) e§ nun erhjarten, \va^ 
(Sr mir juerft befef^Ien it)irb. 3^ ^^^ 

1355 Sereit ju allem, bin bereit, i{)m ju 
©efte^n, ba^ id^ e§ 6uretjt)egen bin. 


3lo6) l)aV \6) felber if)m nid^t banfen fönnen, 
©0 oft id^ aud^ if)m in ben 2öeg getreten. 
®er ©nbrud, ben id^ auf il^n madE^te, fam 

1360 ©0 fd^nett, aU fd^neE er tt)ieberum t)erfd;n)unben, 
2Ber tt)ei^, ob er fid^ meiner gar erinnert. 
Unb bennod^ mu^ er, einmal n)enigften§, 
©id^ meiner nod^ erinnern, um mein ©d;idEfaI 
©anj ju entfd^eiben. 9?id^t genug, ba^ id^ 

1365 2luf fein ©ef^eife nod^ bin, mit feinem SBilTen 
9^od^ leb' : xd) mu^ nun aud^ 'oon i^m ertt)artcn^ 
9iad^ treffen SBitten id^ ju leben l^abe. 

2. 2luf3ug. 7, 2luftr itt 79 

3l\d)t anber^ ; um fo mel^r WxH xd) ntd^t [äumen. — 
©^ faßt i;)ießeic^t ein Söort, ba^ mir, auf @ud^ 
1370 Qn lommen, 2lnla^ giebt. — ©rlaubt, t)erjeif)t — 
3d^ eile — 2öenn, Wtnn aber fef)u U)ir 6uc^ 
Sei un^? 


©obalb \d) barf. 

©obalb 3f)r tDottt. 

Unb ®uer 9?ame? — mu^ id^ hxiitn. 

SJlein ?Jame Wax — ift 6urb bon ©tauffen, — Surb ! 

1375 3Son ©tauffen? — ©tauffen? — ©tauffen? 

Sßarum fällt 
©ud^ ba§ fo auf? 

Sßon ©tauffen? — SDe^ ©efc^lec^tö 
©inb n)O^I fc^on mel^rere . . . 


D ja! I^ier tt)aren, 
§ter faulen be§ ©efd^Ied^t^ fd^on mel^rere. 
SJlein D^eim felbft, — mein 33ater \v\ü xd) fagen, — 

80 ZT at t^an ber IDetfe» 

1380 ^oä) iDarum fd^ärft fid^ ©uer ©lief auf mid^ 
3e tnel^r imb mef)r? 

D nxä)t^\ nid^tg! 2Bie lann 
3d^ (Sud^ ju fel^n ermüben? 

SDrum berlaff 
S^ ©ud^ juerft. ®er SlidE be§ gor[^er§ fanb 
3itd^t feiten mef)r, al§ er ju finben h)ünfdE)te. 
1385 S^ fürd^f if)n, yiai^an. Sa^t bie 3^it allmäblidE), 
Unb nid^t bie S^eugier, unfre 5lunbfd^aft mad^en. 

(er 94t.) 
4 (hex if)m mit ßrftaunen nac()ficl)t). 

„5Der g^orfd^er fanb ntd^t feiten mef)r, al§ er 
3u finben n)ünfd)te/' — ^ft e§ bod^, a[§ ob 
gn meiner 6eer er lefe ! — 2ßaF)rIid^ ja ; 

1390 5Da§ lönnt' aud^ mir begegnen. — 9tid)t allein 

2BoIf§ 2Bud^§, 2ßoIf§ ©ang : aud^ feine Stimme. ©0, 
3Sottfommen fo n?arf Sßolf fogar ben ^o^^f, 
3::rug Slöolf fogar ba§ ©dE)h)ert im 2lrm, ftrid^ 2BoIf 
©ogar bie 2lugenbraunen mit ber §anb 

1395 ©leid^fam ba§ g^euer feinet SlidE^ ju bergen. — 
2Bie foIdEie tiefgej^rägte Silber bod^ 
3u SixUn in un§ fd^Iafen lönnen, bi§ 
©in aBort, ein Saut fie tnedEt. — Sßon ©tauffen ! — 
©anj red^t, ganj red^t, gilne! unb ©tauffen. — 

1400 3d^ ^itt ba§ balb genauer tüiffen ; balb. 

3^ur erft jum ©alabin. — S)Dd^ h)ie? laufd^t bort 
9iid^t S^aja ? — ^nn fo lomm nur nä[)er, ® aja. 

2, 21 u f 3 u g- 8» 21 u f t r i 1 1. 81 

TXiikt Jtuftrttt. 

S) a i a. 9^ a t {) a tt» 

2Ba§ gilt'§? nun brüdEt'^ euc^ beiben fd^on ba§ §erj, 
9iod) ganj tt)a§ anbrc^ ju erfal^ren, al§ 
1405 2ßa§ ©alabin mir W'xü. 

aSerbenft ^^x'^ xi)x? 
3f)r fingt foeben an, bertraulid^er 
Tili '\\)m ju f^)red^en, aU be^ ©ultan^ 33otfd^aft 
Un§ t)on bem genfter fd^eud^te. 

^un, fo fag 
3I)r nur, ba^ fie il^n jeben 3tugenblidf 
1410 ©rtparlen barf, 

©en^ife? gelDife? 

;3d^ fann 
5Rid^ bod^ auf bid^ t>erlaffen, ^Dqa? ©ei 
2luf beiner §ut, id^ bitte bid^. 6^ foH 
S)id^ nid^t gereuen, ©ein ©ett)iffen felbft 
©oß feine Sied^nung babei finben. 9fur 
1415 aSerbirb mir nid^t§ in meinem ^lane. 5Rur 
©rjäl^I unb frage mit Sefd^eibenf^eit, 
3Jlit 3{üc!^alt . . . 

SDafe 3f)r bod^ nod^ erft fo h)a§ 
Erinnern fönnt ! — 3^ 9^^'; Q^^^ S^^ ^"^ ^^^* 
S)enn fe^t! id^ glaube gar, ba lömmt t)om ©ultan 
1420 (gin jU^eiter a3ot^, 2ll=§afi, ®uer ®ern)ifdE). 

(©et)t ah.) 

82 Hatl^anberlPeife. 

Heunter Jtuftritt. 

§a! I^a! ju (Sucf) tt)olIt' id^ mm eben tüteber. 

^ft'§ benn fo eilig? 3Ba§ t)erlangt er benn 
SSon mir? 


©alabin. — ^d^ fomm^ id) lomme. 

3u tüem? 3^^^ ©dabin? 

©d^idft ©alabin 
1425 2)id^ nid^t? 

3JJid^? nein» §at er benn fd^on gefd^idft? 

3a freilid^ l^at er. 

?Jun, fo ift e§ rid^tig. 

2öa§? tt)a§ ift rid^tig? 

®a^ — id^ bin nid^t fd^ulb ; 
©Ott Wd^, id^ bin nid^t fd^ulb. — 2Ba§ l^ab' id^ nid^t 
3Son @ud^ gcfagt, gelogen, nm e§ abjulDenben ! 

2. 21 u f 5 u g. 9. 21 u f t r 1 1 i 83 

1430 2Baö absutüenben ? aBa§ ift rtd^tig ? 

9^un ^l^r fein 3)efterbar geiDorben. ^d^ 
Sebaur' (Sud^. ©oc^ mit anfel^n WxU iä)'^ nid^t. 
^d^ gel^' l)on ©tunb an, gel?'. ^I^r l^abt e§ fd}on 
©e^ört, tt)of)in, unb tt)ifet ben SBeg. — §abt ^l^r 
1435 ®e§ 2öeg§ Wa^ ju befteHen, jagt ; id^ bin 
3u 3)ienften. g^reilid^ mu^ e§ mel^r nid^t fein, 
21I§ tüa§ ein 5Radfter mit fid^ fc^le^^jen fann. 
3^ gef^', fagt balb. 


33efinn bid) bod^, 3ll=§afi. 
Sefinn bid^, ba^ id^ nod^ t)on gar nid^t^ tüeife. 
1440 2ßa^ ^)Iauberft bu benn ba ? 


^I^r bringt fte bod^ 
©leid^ mit, bie Seutel? 



mm, bag ©elb, 
S)a§ 3^^ ^^^ ©alabin i)orfd^ie^en foHt, 


Unb h)eiter ift e^ nid^t^? 

^dt) foat^ e§ h)o^l 
5Kit anfel^n, tüie er @ud^ t)on 3::ag ju Xag 

84 Hatt^anberlPetfe. 

1445 3lu§f;ö]^Ien tüirb Bt§ auf bte S^^tn? ©oUt' 
©^ h)o]^I mit anjef)n^ ba^ SSerfc^ttjenbung au§ 
®er tüeifen SD^JUbe joKE ^^^ leeren ©c^euern 
©0 lange borgt unb borgt unb borgt, bi^ aud^ 
2)ie armen eingebornen SRäu^d^en brin 

1450 3Ser^ungern? — Silbet ^^x t)teHeid)t ®nä) ein, 
3Ber (guer§ ©elb§ bebürftig fei, ber tüerbe 
SDod^ (Suerm 5late tt)ol^I aud^ folgen? — ^a, 
@r State folgen ! 3!Benn l^at ©alabin 
©id^ raten laffen? — SDenIt nur, Stat^an, toa^ 

1455 3Kir eben je^t mit i^m begegnet» 


®a fomm' id^ ju i^m, thtn ba^ er ©d^ad^ 

®ef^)ielt mit feiner ©d^toefter. ©ittaf^ f^jielt 

?Jid^t übel, unb ba§ ©^)iel, ba§ ©alabin 

SSerloren glaubte, fd^on gegeben l)atte, 

1460 S)a§ ftanb nod^ ganj fo ba. ^d^ fel^* @ud^ l^in 

Unb fel)e, ba^ ba§ ©^)iel nod^ lange nid^t 



@i! ba^ Wax für bid^ ein g^unb! 
©r burfte mit bem ^önig an ben Sauer 
9iur rüdEen, auf xi)x ©d^ad^, — 2ßenn id^^^ Sud^ gleid^ 
1465 9tur jeigen fönnte ! 


D, id^ traue bir! 


^tnn fo be!am ber 9tod^e g^elb, unb fie 

2. 2(uf5U9. 9. 21 uf tritt 85 

2ßar i)xn, — ®a^ aüc^ \v\ü xä) x\)m nun iDcifen 
Unb ruf if;n. — ®en!t ! . . • 


©r ift nic^t beiner 3Keinung? 

®r f)ört mid^ gar nid^t an unb tt)irft t)erä(^tU(^ 
1470 3)ag ganje ©Jjiel in illuutlpen. 

3ft ba§ möglid^? 

Unb f agt : er tODÜe matt nun einmal fein ; 
6r troUe! §ei^t ba§ f^ielen? 


©d;tt)erlic^ h)ü^l ; 

§ei|t mit bem ©J)iele fpielen. 


©leid;it)of)l galt 

@§ feine taube 9fu|. 

@elb ^in, ©elb ^er! 
1475 3)^^ ift ^^^ tt)enigfte» Slltein bid^ gar 
9iid)t anjul^ören! über einen ^unft 
SSon fold^er 2öid^tig!eit bid^ nid^t einmal 
3u l)ören! beinen Slblerblidf nid^t ju 
93en)unbern! ba^, ba§ f4)reit um 3flad^e; nid^t? 

1480 2ld^ tt)a§ ! ^d^ fag' dnä) ba§ nur fo, bamit 
S^r fe^en !önnt, n)a§ für ein Ro)f>\ er ift. 
Äurj, id^, ic^ ^alf ^ mit x^m nid^t länger au^. 
®a lauf' id^ nun bei allen fd^mu^'gen SKo^ren 

86 Hatl^an ber IPetfe. 

§erum unb frage, tuer i^m borgen \vxü. 

1485 3<^/ ^^^ i^ ^i^ fü^ ^i<^ gebettelt ^abe, 
©oH nun für anbre borgen. Sorgen ift . 
3SieI beffer ntd^t al§ betteln: fo \vk leiten, 
2luf SBud^er leiten, ntd^t mel befjer ift 
2ll§ ftel;len. Unter meinen ®f)ebern, an 

1490 ®em ®ange§, braud^' \d) beibe§ nid^t unb braud^e 
3)a§ 2Ber!jeug beiber nid^t ju fein. 2lm ©ange^, 
Slm ®ange§ nur giebfg 3!}ienfd^en. §ier feib Q^^ 
3)er einjige, ber nod^ fo tt)ürbig n)äre, 
S)a^ er am ©ange§ lebte. — SBoKt ^tjr mit? — 

1495 Sa^t if)m mit ein§ ben ^lunber ganj im ©tid^e. 
Um ben e§ if)m ju tl^un. @r bringt (gud^ nad^ 
Unb nad^ bod^ brum. ©0 W'dx^ bie ^ladEerei 

Stuf einmal au§. 3^ f^^ff' ®^d) ^^^^^^ ^^''I* 
^ommt! fommt! 


^d^ badete jU)ar, ba^ blieb* nn^ ja 
1500 9iod^ immer übrig. S)od^, 2ll=§afi, Wiü 
^d^*^ überlegen. 2Barte . . . 


5Rein, fo Wa^ überlegt fid^ nid^t. 

5Rur bi^ 
^d^ t)on bem ©ultan tüieberfomme, bi^ 
^ä) 2lbfd^ieb erft . . . 

aSer überlegt, ber fud^t 
1505 S3etoegung§grünbe, nid^t ju bürfen. 2Ber 

©ic^ Änall unb gaU, il;m felbft ju leben, ni^t 

' 2. 2luf3U9. 9» auftritt. 87 

(gntfd)lie^en fann, ber lebet anbrer ©!Iat)' 

2luf immer. — 2Bie ^^r iDoIlt ! — Sebt iDobl ! Uue'§ (Sud^ 

SBol^I bünft. — 9J{em 2Beg liegt bort, unb @urer ba. 


1510 2ll^§afi! ®u U)irft felbft bod^ erft ba^ SDeine 
Serid^tigen ? 

%ä) hoffen ! 3)er Seftanb 
3Son meiner ^afj' ift nid^t be§ 3äf)Ien§ tt)ert; 
Unb meine Sted^nung bürgt — ^^^ ^^^^^ ©itta^. 
Sebt tpof)!! (5ia.) 

9^atl|att (i^m nad^fe^enb). 

®ie bürg' id^! — SBilber, guter, ebler — 
1515 2Bie nenn' id^ if)n? — ®er Wai)x^ Settier i[t 
®od^ ^injig unb allein ber Wa\)xt Äönig! 

(23on einer anberu Seite ah,) 

I^rtttBr :Eufjug. 

(£rfter 2tuftnth 

Sccnc: in 5^at{)au§ Qau]e. 
^tä}a unb 2)aia. 

2ßie, 3)aia, brücfte fid^ mein 35ater au§? 
„^d; bürf xi)n jeben Stugenblicf erlDarten?" 
5Da§ flingt — nic^t iuat;r? — aU ob er nod) fo balb 
1520 @rf(^einen tDerbe. — 2Bie biel SlugeublidEe 

©inb aber fdE)on Dorbei ! — 31^ nun, n)er beult 
3lu bie t)erfIoff enen? — ^d^ h)ill allein 
^ 3^ iebem näd^ften 3lugenbliiJe leben. 

©r h)irb bod^ einmal fommen, ber if)n bringt. 

1525 D ber bertüünfd^ten Sotfc^aft t)on bem ©ultan! 
2)enn 5iat^an l)ätt^ fid)er o^ne fie 
3^n gleich mit l^ergebrad^t. 

Unb n)enn er nun 
©elommen, biefer StugenblidE; tüenn benn 
9Jun meiner SBünfdE^e tt)ärm[ter, inuigfter 
1530 ©rfüllet ift: Wa^ bann? — Wa^ bann? 

SBa§ bann? 


3» 21 u f 3 u g. ^ 21 u f t r 1 1 1. 89 

®ann f)off' id^, bafe aud^ meiner SBünfd^e tt)ärmfter 
©oU in ßrfüHung gelten. 

3Ba^ tt)irb bann 
^n meiner Sruft an beffen ©teße treten, 
®ie fcf)on verlernt, o^n^ einen ^errfcf)enben 
1535 9Bunfd) aller 2Bünfd^e fid^ ju bef)nen? — 3?id^t^? 
2lf), id^ erfd^redEe ! . . . 

SJfein, mein 2Bunfd^ tnirb bann 
2ln be§ erfüllten ©teile treten; meiner. 
SJlein Söunfd^, bid^ in (Europa, bid^ in §änben 
3u h)ifjen, h)eld^e beiner tpürbig finb. 

1540 J)u irrft. — 2Ba§ biefen SBunfc^ ju beinem mad^t, 
2)a§ nämlid^e ber^inbert, ba^ er meiner 
^e tperben !ann. J)id^ jiel^t bein Sßaterlanb, 
Unb meinet, meinet follte mid^ nid;t Italien? 
(Sin 33ilb ber ©einen, ba^ in beiner ©eele 

1545 5?od^ nirf)t t)erIofd;en, follte mel)r t)ermögen, 
3tl^ bie id^ fel^n unb greifen !ann unb ^ören, 
2)ie Steinen? 

©^)erre bid^, fo mel bu tt)illft! 
3)e^ §immel§ 2Bege finb be§ §immel^ 9Sege. 
Unb tt)enn e§ nun bein Sietter felber tt)äre, 
1550 2)urd^ ben fein ©Ott, für ben er fäm^ft, bid^ in 
®a^ Sanb, bid^ ju bem 3Solfe fül)ren iDoHte, 
^ür tt)eld^e bu geboren tüurbeft? 

90 ' Hatt^anberlDeife. 

3)qa ! 
2ßa^ '\pxxä)\t bu ba nun n)ieber, liebe ©qa ! 
3)u l^aft bod^ n^aJ^rlid^ beine fonberbaren 

1555 Segriffe! „©ein, fein ©ott! für. ben er fämi)ft!" 
SBem eignet ®ott? Wa^ ift ba§ für ein ©ott, 
®er einem 3i}tenfd)en eignet? ber für fid^ 
Wln^ fäm^fen laffen ? — Unb tDie n)ei^ 
3)ian benn, für tDel^en @rb!Io^ man geboren, 

1560 2Benn man'^ für ben nid)t ift, auf inelc^em man 
(geboren? — 2öenn mein 3Sater bid^ fo l^örte! — 
2Ba^ tf)at er bir, mir immer nur mein ©lüdE 
So iDeit t)on if;m aU möglid^ Dorjuf^^iegeln? 
2öa§ t^at er bir, ben ©amen ber SSernunft, 

1565 ®en er fo rein in meine ©eele ftreute, 
5Dlit beineg Sanbe^ Unfraut ober Slumen 
©0 gern ju mifd;en ? — Siebe, liebe ©aja, 
@r toiH nun beine bunten Slumen nid^t 
2luf meinem 33oben ! — Unb id^ mu^ bir fagen, 

1570 S^ f^t^^^ Wie meinen 33oben, h)enn 

©ie nod^ fo fd^ön if^n üeiben, fo entfräftet, 
©0 au^geje^rt burd^ beine Slumen ; fü^le 
^n i^rem ®ufte, fauerfüfeem SDufte, 
3Jtid^ fo betäubt, fo fd^tüinbelnb ! — S)ein ©el^irn 

1575 Sft beffen mel^r gelt)of)nt. ^d^ table brum 
2)ie ftärfern ?lerl)en nid^t, bie i^n bertragen. 
5Rur fd^Iägt er mir nid^t ju ; unb fd^on bein ßngel, 
2Bie n)enig fehlte, bafe er mid^ jur 9?ärrin 
©emad^t ? — 5Rod^ fd^äm' id^ mid^ bor meinem aSater 

1580 2)er ^offe! 

3. 21 u f 3 u g, ^ 21 u f t r i t i 91 

^offe ! — 211^ ob ber aSerftanb 
9iur f^ier ju §aufe U)äre ! $offe ! ^offe ! 
SBenn id^ nur reben bürfte ! 

©arfft bu nic^t? 

3Benn ipar id^ md;t ganj Dl^r, fo oft e§ bir 

©efiel, i;)on beinen ©tauben^l^elben mid^ 
1585 Qn unterl^alten? §ab' xd) tf)ren Jl^aten 

5Rtc^t ftet^ SelDunberung unb i^ren Seiben 

3rjid^t immer 2:f)ränen gern gesollt? 3f)r ©laube 

©d^ien freilid^ mir ba^ §elbenmä^igfte 

2ln il^nen nie. ^oä) fo t)iel tröftenber 
1590 2Bar mir bie Se^re, ba^ ©rgebenl^eit 

^n (Sott Don unferm 2öät)nen über ©ott 

©0 ganj unb gar nid^t abf)ängt. — Siebe ©aja, 
- 2)a^ ^at mein 3Sater un§ fo oft gefagt; 

darüber l^aft bu felbft mit if)m fo oft 
1595 ®i^ eini;)erftanben: hjarum untergräbft 

®u benn allein, tt)a§ bu mit itjm jugleid^ 

©ebauet? — Siebe ©aja, ba§ ift fein 

©efpräd^, tr>omit \v\x unferm 5^^^^^ ^^ beften 

®ntgegenfe{)n. j^üx mid^ jtDar, {a! S)enn nur, 
1600 ?U{ir liegt baran unenblid^, ob aud^ er . . . 

§ord^, ©aja! — ,^ommt e^ nid^t an unfre 3:^l^üre? 

2öenn er e§ \växt\ §ordb! 

92 Hatl^an ber ZPcife. 

^meiter Huftritl 

9^e(^a. !5)aj[a unb ber 2:enH3en)err, bem jemanb Don außen 
bie 2;()üre öffnet mit ben Söorten : 

5Jiur \)xcx l^erein! 

(fäl)rt äufammen, fafet fi* unb tüill if)m ju g^ügeu faUen). 

©r x\V^l — 3Mn ^Retter, a^! 

2)ie^ ju bermeiben, 
©rfd^ien id^ blD^ fo fj3ät ; unb bod^ — 

1605 ^a ju ben gü^en btefe^ ftoljen 2JJanne^ 

3t\xx ©Ott nod^ einmal banfen, nid^t bem 3Wanne. 
5Der SRann töitt feinen 3)ant h)ill i^n fo tüenig, 
21I§ i^n ber Söaffereimer Wxü, ber bei 
®em Söfdf^en fo gefd^ftftig [td; ertüiefen. 

1610 2)er lie^ fid^ fußen, lie| fid; leeren, mir 

?Jid}t§, bir nid^t^: alfo aud; ber 2Jtann. 3lud^ ber 
2Barb nun fo in bie ©lut f^ineingefto^en; 
®a fiel id^ ungefäl^r i^m in ben Slrm; 
SDa blieb id^ ungefäf^r, fo Wk ein Q^unlen 

161 5 Sluf feinem SJJantel, i^m in feinen Slrmen, 
33i§ toieberum, id^ h)ei^ nid^t \va^, nn^ beibe 
§erau§fd^mi^ au§ ber ©lut. — 2Ba§ giebt e§ ba 
3u banfen? — 3^ ©urojja treibt ber 2öein 
,3u nod^ tt)eit anbern SCbaten. — SE^empel^erren, 

1620 2)ie muffen einmal nun fo f^anbeln, muffen 
2Bie ^tWa^ beffer juc^elernte §unbe 
©otootjl au^ geuer, al^ au^ 2Baffer Idolen. 

3» 2iuf3ug. 2» 2Iuftrttt 93 

(ber [ic mit ßrftaunen unb lXnnif)e bie Qanac Seit über betrachtet). 

D 2)aia, ©aja ! SBenn in Slugenblitf en 
®e§ Äummerg unb ber ©alle meine Saune 
1625 3)i(^ übel anlief, jt)arum jebe %l)ox^tit, 

2)ie meiner 3^^^S' ^ntfuf)r, it)r fjinterbringen? 
S)a§ l^ie^ fic^ ju emj^finblid^ räd^en, ©aja ! 
®o(^ tDenn bu nur i)on nun an beffer mid^ 
Sei i^r Vertreten mti\t. 

^d^ benfe, 9?itter, 
1630 ^d) ben!e nid^t, ba^ bie[e fleinen ©tad^eln, 
^i)x an ba§ §crj getüorfen, @ud; ba fe^r 
©efd^abet ^aben. 


SBie? 3f)r hattet JTummer? 
Unb h)art mit ßuerm Kummer geiziger 
21I§ ßuerm Seben? 

®ute§, {)oIbe§ ^inb ! — 

1635 2Sie ift bod^ meine ©eele jtt)ifd;en 3(uge 

Unb Di)x geteilt ! — 5Da§ n)ar ba§ 5!JJabd)en nid^t, 
??ein, nein, baö tDar e§ nid^t, ba§ au§ bem 3^euer 
3d^ f^olte. — ®enn tper l^ätte bie gefannt 
Unb au§ bem g^euer nid[)t gef)o[t? 2Ber l^ätte 

1640 Sluf mid^ getüartet? — Qwax — berftellt — ber ©d^red 

($aufe, unter ber er in ^InfdiauunG tt)rer \id) me t)erltert.) 

3d^ aber finb' @ud^ nod^ ben nämlid^en. — 

(®e§Qletd^en, bi§ fte tortfät)rt, um if)n in feinem ^nftaunen gu unterbrechen.) 

94 Hatt^anberlDctfe. 

9?un, 3?itter, jagt nn§> bod^, h)o 3f)r fo lange 
©eiDefen? — g^aft büvft' id) aud; fragen, tüo 
3f)r je^o feib? 


^d; bin, — Wo iä) bieUeid^t 
1645 3^i^^ f'^Kte fein. — 

3Bo Sf)r geiDefen? — 2lu^ 
2ßo 3f)r melleid)t nid^t folltet fein getüefen? 
S)a^ ift nid^t gut. 


3tuf — auf — h)ie f)ei^t ber 33erg? 
3luf ©inai. 

9luf ©inai? — 3[f) fc^ön! 
9^un !ann id^ juberläffig bod; einmal 
1650 @rfa{)ren, ob e^ tiDal^r o . . 

2)a^ nod) bafelbft ber Drt ju fef)n, Wo 5!Jlofe§ 
3Sor ©Ott geftanben, a(^ . . . 

5Run ba§ loofjl nid^t ; 
5Denn Wo er ftanb, ftanb er t)or ©ott. llnb babon 
3ft mir jur ©'nüge fd^on h^tannt, — Dh'^ Wal)v, 
1655 Sltöd^t' id^ nur gern t)on 6ud^ erfaf)ren, ba^ — 
®a^ e§ bei tt)eitem nid)t fo müf)fam fei, 
3luf biefen 33erg f)inauf ju fteigen aU 
§erab? — ®enn fef)t, fobiel id; 93erge nod^ 

3. 2(uf5ug. 2. 2tuftrtti 95 

©eftiegen bin, Wax'^ juft ba§ ©egenteil. — 
i66o 3lnr\, glittet? — 2Bag? — S^r !ef;rt ®uc^ t)on mir ah? 
2öoat mic^ nic^t fe^n ? 


SBeil ic^ ©ud^ t^ören n)ill. 

2ßeil. ^f)r mid^ nid^t tüollt mer!en lafjen, ba^ 
3f)r meiner ©infalt läd^elt; ba^ 3I;r läd^elt, 
2Bie id^ @ud^ bod^ fo gar nid^t^ 2Bid^tiger§ 
1665 ^on biefem f^eiligen 33erg aller Serge 
Qn fragen lüei^? 9tid^t Wa^x? 


©0 mu^ 
^d^ bod^ (Sud^ tnieber in bie 3lugen fc^n, — 
2ßa§? 3lnn fd^Iagt 3^)^ fi^ nieber? nun berbei^t 
S)a§ Säd^eln ^^r? \vk id^ nod^ er[t in SRienen, 
1670 3n jU)eifeI^aften SRienen lefen \vxü, 

2Ba§ id^ fo beutlid^ \)'öx\ ^i)x fo t)ernef)mlid^ 

mix fagt — berf^tüeigt? — St^ 9iec^a ! 9?e^a ! 2Bie 

§at er fo tüa^r gefagt : „^ennt fie nur erft !" 

2Ber l^at? — bon it)em? — @ud^ baö gefagt? 


„Äennt fie 
1675 3^w^ ^^ft !'' ^öt ©wer 3Sater mir gefagt, 
3Son ®ud^ gefagt. 

Unb \d) nid^t ettra aud^? 
^d^ benn nid^t aud^? 

96 rtatt^an ber IDetfe. 


aiUein Wo ift er benn? 
2Bo ift benn ©uev SSatcr? 3ft er nod^ 
33eim Sultan? 


?fod^, nod^ ba?- 
1680 D mic^ aSerge^Itd;cn ! 9^ein, nein; ha ift 
@r fd)lt)erlicl; me^r. — @r lt)irb bort unten bei 
®em i^Iofter meiner Quarten ; ganj geit)i^. 
©0 reb'ten, mein' id^, tüir e§ ab. ©riaubt ! 
Sd^ Qti)\ iä) \)oV if)n . . , 

3)a§ ift meine Qaä)t, 
1685 SIeibt, glitter, bleibt, ^d^ bringt if)n unberjüglic^. 

^\d)t fo, ni^t fo ! @r ftef)t mir felbft entgegen ; 
?Jid^t @udE). ®aju, er fönnte leidet . . . h)er Irei^? 
@r fönnte bei bem ©ultan leidet, — 3f)r fennt 
S)en ©ultan nid^t ! — (eid^t in SSerlegen^eit 
[690 ©efommen fein. — ©laubt mir ; e^ l^at ©efafjr, 
SBenn id^ ntdbt gef)'. 


®efaf)r? Wa^ für ©efa^r? 


©efabr für mid^, für ßud^, für i[)n, it>enn id^ 
9^iid;t fdt)leunig, fd;Ieumg gef)\ (%h.) 

3. 21 u f 5 u g. 5. 21 u f t r i 1 1. 97 

Dritter 2tuftrttt. 

'tRedja unb S) a j a, 

2öa§ ift ba§, ©aja? — 
©0 fd^ned? — 3Ba§ !ömmt if)m an? SBag fiel if)m auf? 
1695 2Baö jagt xi)n? 

Sa^t nur, la^t. ^6) benf, e§ ift 
^ein fd)Iimme§ 3^i4)^^- 

3eid^en? unb tüobon? 

®a^ etlüa^ borgest innerf)al6. 6^ !od;t 
Unb fotl nid)t überlod^en. Sa^t it)n nur. 
3iun ift'g an ©ud^. 

2Ba§ ift an mir? ®u \D\x\t, 
1700 2öie er, mir unbegreiflid^, 

33alb nun fönnt 
^i)X if)m bie Unruf)' all Vergelten, bie 
6r ®ud; gemad^t f^at. ©eib nur aber aud^ 
?tid^t allju ftreng, nid^t atlju rad^begierig. 

2Sot)on bu f^^rid^ft, ba§ magft bu felber tüiffen, 

1705 Unb feib benn 3f)r bereite fo rul^ig tpieber? 
S)a^ bin id^ ; ja, ba§ bin id; . . . 

98 Hatl^anberlPeife. 


©eftet)t, ba^ "^^x dnd) feiner Unrul;' freut 

Unb feiner Unrul^' bautet, tüa^ ^i)x je^t 

3Son 3tu^' geuiefet. 


3Jtir t)ö(Iig unbelnu^t! 

1710 3)enu tt)a§ id) f)6c^fteu§ bir geftef^en fönute, 
2öär', ba^ e^ mid) — mid^ felbft befrembet, U)ie 
3luf einen foIdBen ©türm in meinem §erjen 
So eine Stide ^)lö^lid^ folgen lönnen, 
©ein isolier 2lublii, fein ©ef^^räd), fein 2:on 

1715 §at mid^ . . . 

©efättigt f^on? 

©efättigt, tüitt 
^c^ nun nidE)t fagen ; nein — bei n)eitem nid;t — 

®en ^ei^en §unger nur geftiHt. 


?Jun ja, 

3Benn bu fo tüiUft, 

^d) ^Un nid^t. 

6r tt)irb 
gjlir etrig tnert, mir etüig t^erter al§ 
1720 gjtein 2zh^n bleiben, )x>zm and) fd^on mein ^nU 
5lid)t met^r bei feinem bloßen 9tamen n^ed^felt, 
Jii^t me^r mein ^erj, fo oft id^ an \i)n benfe. 

3. 21 u f 3 u g. ^. Tluftvxit 99 

©efd^tüinber, ftärfer f dalägt. — 2Ba^ fd^tDa^' id^? ^omm, 
Äomm, liebe ©qa, tüieber an ba§ S^enfter, 
1725 2)a^ auf bie ^almen fielet. 

©0 ift er bod^ 
2Bof)I nod^ nid^t ganj gefttdt, ber l^ei^e junger. 

?tun i:)erb' td^ aud^ bie ^almen Uneber [efjn, 
9ZidE)t if)n blo^ untern ^almen. 

S)ie[e ^älte 
beginnt aud^ tüol^I ein neue^ gieber nur. 

1730 2ßa§ Äält'? Sc^ bin nid^t fall. 3^ fe^e Waf)xlxä) 
yi\ä)t minber gern, h)a§ id; mit Stufte fef;e. 

Pterter 2tuftrttt. 

©ccnc : ein ^ubiensfaal in bcm ^alafle be0 Salabtn, 
@ a I a b t u unb @ 1 1 1 a ^. 


(im ©ereintreten, gegen bie %\)iixe), 

§ier bringt ben guben f)er, fobalb er !ömmt. 
(Sr fd^eint fid^ eben nid^t ju übereilen. 


6r iDar auc^ trol^l nid^t bei ber §anb, nid^t gleid^ 
735 3^1 finben. 

IQO 7Xai\ian ber IPetfe. 

©d^tDefter ! ©d^meftcr ! 

schuft bu bod^, 
2llö ftünbe btr ein 2:reffen bor. 


Unb ba§ 

9JIU SBaffen, bie id^ nid^t gelernt ju fäf)ren. 

3dE) fott mic^ fteßen, foll besorgen lafjen, 

Soll grauen legen, foH auf ©latteig füf^ren. 
1740 SBenn f)ätt' idE) ba§ gefonnt? 2Bo f^ätf i^ ba§ 

©elernt?— Unb foK ba§ aUeö, al), h)05u? 

aSoäu ? — Um ®elb ju fif^en ! ©elb ! — Um ®elb, 

®elb einem ^uben abjubangen; ©elb! 

3u fold^en üeinen giften traf id^ enblid^ 

1745 ©ebrac^t, ber Äleinigfeiten üeinfte mir 

3u fc^affen? 


^ebe ^leinigfeit, ^u fef^r 
aSerf^mä^t, bie räd^t fi^, a3ruber, 


Seiber ti^al^r. — 

Unb h)enn nun biefer 3ube gar ber gute, 
Vernünftige SKann ift, \vk ber ©ermfc^ bir 
1750 3f)n eJ^ebem befd^rieben? 

D nun bann! 
2Ba§ f)at e§ bann für SZot! 3)ie ©c^linge liegt 
3a nur bem geizigen, beforglidE^en, 
gurd^tfamen ^uben, nid)t bem guten, nid^t 
®em toeifen Mannt. 2)iefer ift ja fo 

3. 2(uf5ug. ^. 2Iuftrtti 101 

1755 ©d^on unfer, of^ne ©d^Iinge. ®a^ 3Sergnügen, 
3u l^ören, \vk ein foldE)er Mann fid; au^reb't ; 
5!Jtit toeld^er bretften ©tär!' cntoeber er 
Sie ©tridEe furj jerrei^et, ober aud) 
9Jiit tüeld^er fd^Iauen 3Sorfid)t er bie 9Ze^e 

1760 3Sorbet fid) iDtnbet : bie§ SSergnügen l^aft 
®u obenbrein. 


5iun, ba§ i[t h)a^r. ©etüi^, 
^d^ freue mid^ barauf. 

©0 fann bid^ ja 
2lud^ tDeiter nid^t^ Verlegen tnad^en. ^cnn 
^\V^ einer au§ ber 9Jienge blo^; i[t^^ blo^ 
1765 @in ^ube tüie ein ^ube: gegen ben 

SBirft bu bid^ bod^ nid)t fdE)ämen, fo ju fd^einen, 
2ßie er bie 3[RenfdE)en aW fid^ benit? Sßielme^r, 
2öer fid^ if)m befjer jeigt, ber jeigt fid^ x\)m 
211^ ©ec!, aU 3laxx. 


©0 mu^ id^ ja trof^I gar 
1770 ©d^Ied^t l^anbeln, ba^ t)on mir ber ©d^led^te nid^t 
©d^Iec^t ben!e? 

SCraun, h)enn bu fd^Ied^t l^anbeln nennft, 
©in jebe^ Sing nad^ feiner 2lrt ju braud^en. 


2öa^ i)äiV ein 2ßeiber!o^)f erbad^t, ba^ er 
3li(i)i ju befd^önen tüü^te! 

102 rtatl^an ber IPeife 

Qu befd^önen! 

1775 ®^^ f^i^^r fl>i^^ 2)ing, beforg' id; nur, 

^n meiner ^jlnm^^en §anb jerbrid^t ! — ©0 h)a§ 
SBiH au^gefüf)rt fein, tDie'^ erfunben ift, 
2Rit aßer ^fiffig!eit, ©eH)anbt[;eit. — ^^od), 
5Jlag'^ bod; nur, mag'g! ^d^ tanje, tr>ie idE) fann ; 

1780 Unb fönnt' e§ freilid^ lieber — fd^Ied^ter nod^ 
21U befjer. 

STrau bir aud^ nur nid^t ju tt)enig I 
3d^ fte^e bir für bid^ ! aSenn bu nur tpiHft. — 
2)a^ un^ bie Scanner beine^gleid^en bod^ 
So gern bereben möd^ten, nur if^r @ä)Wtxt, 
1785 '^i}x 6d^mert nur l^abe fie fo iüeit gebrad;t. 
3)er 2ön)e fd^ämt fid; freilid^, tpenn er mit 
©em gud^fe jagt : — be^ Sud^fe^, nidE)t ber Sift. 


Unb ba^ bie Söeiber bod^ fo gern ben Tlann 
3u fid^ herunter f)ätten ! — @el^ nur, ge^ ! — 
1790 ^d^ glaube meine Seftion ju lönnen. 

2Ba§? ic^ foa gef^n? 

®u h)oateft bod^ ni^t bleiben? 

2öenn aud^ nid^t bleiben . . , im ©efid^l eud^ bleiben — 
2)od^ l^ier im Jiebenjimmer — 

3. 21 uf 3119, 5. 2(uftiitt 103 


2)a ju f)ord^en? 
2luci^ ba§ nid^t, ©d^tDefter, W^nn xd) foll be[tef)n. — 
1795 ?5^^^' f^^"^ • ^^^ 3Sor^ang raufd^t ; er fömmt ! -— bod^ ba^ 
Su ja md)i ba t)erit)etl[t ! ^d^ fef)e nad^. 

(l^nbem fic fic^ bur(ft bie eine XI)üre entfernt, tritt 9Zatl)an 311 ber anbern 
Ijerein, unb Satabin l)at fid) Qefe^t.) 

fünfter 2tuftrttt» 

@ a l a b i n unb 9^ a 1 1^ a n, 


%x\tt näf)er, ^ube ! — SZäf^er ! — 9iur ganj l^er ! — 
3lnx v\)m gurd^t! 

Sie bleibe beinern geinbe! 


2)u nennft bid^ Jiatl^an? 


2)en tDeifen Jtatl^an? 


1800 9lein. 

2Bo]^l ! nennft bu bid^ nid^t, nennt bid^ ba^ 2SoI!. 

Äann fein, ba^ SSoIf! 

104 Xlailian ber IPeife. 


®u glaübft bod^ nid^t, ba^ id^ 
3Seräd^tIi^ t)on be§ Sßolfe^^ ©timme benfe? — 
^d^ ^ö&^ längft geh)ünfd)t, ben 3J{ann ju fennen, 
S)en e§ ben 2Beifen nennt. 

Unb tt)enn e^ i^n 
1805 3wnx ©^)ütt fo nennte? 2Benn bem S>oI!e iüeife 
?Jid)t^ tDeiter tt)är' al^ Ilug? unb flug nur ber, 
35er [id^ auf feinen 3Sortetl gut t)er[tef)t? 

2luf feinen iüa^ren 3SorteiI, meinft bu bod^? 

3)ann freilid^ \väx^ ber ©gennü^igfte 

1810 Der ßlügfte. ®ann Wäx freilid^ flug unb tpetfe 

9iur ein^. 


^ä) f^öre bid^ ertDeifen, Wa^ 
®u tüiberfpred^en tüillft. — S)c^ 3JfenfdE)en h)af;re 
3SorteiIe, bie ba§ 2Solf nid^t !cnnt, !ennft bu. 
§aft bu ju fennen iDenigftcn^ g^fud^t ; 
1815 §aft brüber nadEjgebad^t : ba^ aud^ allein 
3!Jlad^t fd^on ben Söeifen. 

2)er fid^ jeber bünft 

3n fein. 


5iun ber 93efd^eibenf;eit genug! 
^^nn fie nur immerbar ju frören, Wo 
3Jian trodfene SSernunft ertt)artet, elelt. 

((5r fpringt auf.) 

5. 2luf5ug. 5. 21 uf tritt. 105 

1820 Sa^ unö jur ©ad^e fommen ! Slber, aber 
älufrid^tig, ^ub', aufrichtig! 


©ultan, id^ 
2öitl fic^erlic^ bid^ fo bebienen, ba^ 
^d^ beiner fernem ^unbfd^aft tDürbig bleibe. 


33ebienen? tt)ie? 


®u foUft ba§ a3efte ^aben 

1825 3Son aUem ; follft e^ um ben biCigften 

^rei^ \)ahtn. 


2Bot)on f^Jtid^ft bu? bod^ tüof)I nid;t 
3Son beinen SBaren? — ©d^ad^ern tüirb mit bir 
©d^on meine ©d)ii:)e[ter, (35a§ ber §ord^erin!) — 
3d^ f?abe mit bem Kaufmann nid;t§ ju tf^un. 


1830 ©0 n^irft bu ol^ne 3^^if^I tüiffen iroHen, 
2öa^ ic^ auf meinem SSege t^on bem g^einbe^ 
2)er allerbing^ fid^ tt)ieber reget, eti^a 
Semerft, getroffen? — 2Benn id; uni:)erf;ot^len . . . 


2tud^ barauf bin id^ ch^n nid^t mit bir 
1835 ©efteuert. ®ai)on Wd^ xä) fd^on, fobiel 
3c^ nötig \)aU. — Äurj ; — 

©ebtete, ©ultan. 

3d^ l^eifd^e beinen Unterrid^t in ganj 

2Ba^ anberm, ganj Wa^ anberm. — 2)a bu nun 

106 Ha tl^ an ber lüeife. 

©0 tpeife bift, fo fage mir bod; einmal — 
1840 aBa^ für ein ©laube, \va^ für ein ©efe^ 
§at bir am meiften eingeleuchtet? 


^d^ bin ein 3ub\ 


Hub id) ein 2RufeImann. 

S)er ß^rift ift jtDifd^en un^. — SSon biefen brei 

^ieligionen fann bod^ eine nur 

1845 ®^^ tt)at?re fein. — (Sin 3DIann n)ie bu bleibt ba 
3liä)i ftef^en, Wo ber B^f^ß ^^^ ©eburt 
^f^n f^ingetDorfen ; ober tDenn er bleibt, 
SIeibt er au§ (Sinfid^t, ©rünben, 2Baf)I be^ 93effern. 
Söoblan! fo teile beine ©infid^t mir 

1850 3)enn mit. Safe mid; bie ©rünbe l^ören, benen 
Sd^ felber nad;jugrübeln nid;t bie Q^xt 
©e^abt. Safe mid^ bie 2Bat)I, bie biefe ©rünbe 
Seftimmt, — t)erftel;t fid^, im a[>ertrauen — toiffen, 
®amit id^ fie ju meiner mad;e. SBie? 

1855 S)u ftu^eft? h)ägft mid^ mit bem 2luge? — ^ann 
aSo^I fein, bafe id; ber erfte (Sultan bin, 
3)er eine foli^e ©riUe l^at, bie midE) 
®od^ eine^ ®u(tan§ zhzn ni(^t fo ganj 
Unmürbig bün!t. — 3l\ä)i it)al)r? — ©0 rebe bod^! 

1860 ©^rid) ! — Ober toitift bu einen Slugenblid, 
$Di^ ju beben!en? ®\xt, xd) geb' i^n bir. — 
{Dh fie ix)of)I f^or^t? ^ä) toiH fie bo(^ belauf d^en; 
aBiH frören, ob ic^'^ xiä)t gemacht. — ) ®en! nad^ ! 
©efd^lDinb ben! nad^ ! 3^ fäume nid)t, jurüd 

1865 3^ !ommen, 

(ßr Qclji in t)a§ ^ebenaimmer, nad) meld)em [ic^ Stttal) begeben.) 

3. 2luf3ug. 6. 2Iuftrtti 107 

Sedjfter 2tuftrttt 

9?at^att (aücin). 

§m ! I^m ! — h)unberli(^ ! — 9[Bic ift 
mix benn? — 2Ba§ Wxü ber ©ultan? h)a§? — ^d^ bin 
2luf ©elb gefaxt, unb er tüitt — 2Baf)rt)ett. 2öaf)r^eit! 
Unb Wxti fte fo, — fo bar, fo blanf, — al^ ob 
®te SBa^rl^eit 2Rünje n)äre! — ^a, h)enn nod^ 

1870 Uralte SJlünje, bie getDogen tt)arb ! — 
3)a^ ginge nod^ ! 2lllein fo neue SJiünje, 
3)ie nur ber ©tem^^el mad^t, bie man auf§ 33rett 
ytux jäf^len barf, ba§ ift fte bod^ nun nid^t! 
2Bie ©elb in ©adE, fo ftrid^e man in ßo)3f 

1875 Slud^ 3Bal)r^eit ein? 2öer ift benn f)ier ber ^ube? 
^d^ ober er? — ®od^ tüie? ©oUt^ er aud^ lt)of)l 
35ie Söa^r^eit nid^t in 2Baf)rl^eit forbern? — S^'^ax, 
QWax ber 3Serbad^t, ba^ er bie 2Baf;rl^eit nur 
2ll§ JaHe braud^e, Wäf aud^ gar ju !lein ! — 

1880 3u Hein ? — SBa^ ift für einen @ro|en benn 
3u Hein ? — ©etoife, Qtwi^, er ftürjte mit 
S)er 3::i^üre fo in§ §au^! 5!Jlan ^)odE)t bod^, l^ört 
3)od^ erft, iDenn man al^ g^reunb fid^ nal^t. — ^d^ mu^ 
93ef)utfam ge[)n ! — Unb \ük ? tDie ba§ ? — ©0 ganj 

1885 ©todEjube fein ju tDoUen, gef^t fd^on nid^t. — 
Unb ganj unb gar nid^t ^ube, ge^t nod^ minber. 
S)enn, tüenn fein ^nit, bürft* er mid^ nur fragen, 
2Barum fein 3JtufeImann ? — ®ag tt)ar'§ ! ®a§ fann 
miii) retten ! — 3^id^t bie Minber blo^ fpeift man . 

1890 Wxi 3Jtärd^en ah, — Sr fömmt. (Sr fomme nur ! ^ 

108 rtatt^an ber WexU* 

Siebenter Jtuftrttt 

@ a I a b i n unb 9^ a 1 1^ a n. 

(©D ift ba§ 3^elb F)ier rein !) — ^d^ lomm* bir bod^ 
3l\(i)i ju gefd)tDinb jurüdE? 3)u bift ju Staube 
9)lit beiner Überlegung — 9Jun fo rebe ! 
(g§ l^ört un§ feine ©eele. 

3Jtöd^t' aud^ bod^ 
1895 2)ie ganje 2Belt nn^ F)ören. 


©0 gett)i^ 
3ft 9Jatt)an feiner ©ad}e? §a ! ba^ nenn' 
Sd^ einen SBeifen! 3tie bie SBaf^rl^eit ju 
3Ser^ef)Ien! für fie aUe^ auf ba§ ©piel 
3u f e^en ! 2eib unb 2^h^n ! ©ut unb 93Iut ! 

1900 ^a ! ja ! h:)enn'§ nötig ift unb nü^t. 


3[5on nun 

2ln barf id^ i^offen, einen meiner 2!^itel, 
SSerbefferer ber 3BeIt unb be§ @efe§e§, 
9Jiit Siedet ju fül^ren. 

Iraun, ein fd^öner 3:itel! 
©od^, ©ultan, el^' id^ mid^ bir ganj t>ertraue, 
1905 ©rlaubft bu Wo^l, bir ein ©efd[;id^td;en ju 
©rjä^Ien ? 


3» Zlufaug. 7, 2Iuftrtti 109 

3öarum ba§ nid^t? 3^ &i^ ft^^^ 
©n greunb gen:)efen bon ©efd^id^td^en, gut 



Sa, gut erjäl^Ien, ba^ ift nun 
SBol^I eben meine ©ad^e nid^t. 

©d^on JDieber 
1910 ©0 ftolj befd^eiben? — 3Jlad^! erjä^I, erjäf)(e ! 


3Sor grauen ^af^ren lebt' ein 3Jiann in Dften, 
2)er einen 9ling t)on unfd^ä^barem 2Bert' 
2lu§ lieber §anb befa^. ®er ©tein Wax ein 
0^)al, ber f)unbert fd^öne g^arben f^)ielte, 

1915 Unb f)atte bie gef^eime ^raft, bor @ott 
Unb SRenfd^en angenel^m ju mad^en, tüer 
^n biefer ß^berfid^t if^n trug, 2Ba^ SBunber, 
®a^ if)n ber 3[Kann in Often barum nie 
SSom S^inger liefe unb bie 3Serfügung traf, 

1920 2luf elt)ig \^n bei feinem §aufe ju 

©rl^alten? 9iämlid^ fo. @r liefe ben 9iing 

3Son feinen ©öffnen bem geliebteften 

Unb fe^te feft, bafe biefer tüieberum 

2)en Sling ijon feinen ®'6^nm bem Dermad^e, 

1925 S)er il^m ber liebfte fei, unb ftet§ ber liebfte, 
D^n' 2lnfe^n ber ©eburt, in Äraft allein 
3)e^ 9iing§, bag §au)3t, ber g^ürft be^ §aufe§ tt>erbe. — 
SBerftel^e mid^, ©ultan. 


^d^ i:)erftel^' bid^. Sßeiter ! 

110 riatlian bcr IDetfe» 

©0 !am nun biefer 3ting, tyon ©ol^n ju ©o^n, 

1930 2luf einen SSater enblid^ \)on brei ©öl^nen, 
Sie alle brei if^m gleid^ gef)orfam tüaren, 
S)ie ade brei er folglid^ gleid^ ju lieben 
©id^ nid^t entbred^en fonnte. 3Rur t)on geit 
3u ^di fd^ien il^m balb ber, balb biefer, balb 

1935 ®er britte, — fo h)ie jeber fid^ mit i^m 
SSHein befanb, unb fein ergie^enb ^erj 
Sie anbern ^Wti nid^t teilten, — tDürbiger 
®e^ 9tinge§, ben er benn aud^ einem jeben 
®ie fromme ©d)t:)ad&l^eit l^atte ju i)erf^)red^en. 

1940 3)a§ ging nun fo, folang e§ ging. — Slllein 
(S^ tarn jum ©terben, unb ber gute SSater 
^ömmt in 5ßerlegenf|eit. @^ fd^merjt if^n, jtüei 
$8on feinen ©öl^nen, bie fid^ auf fein Söort 
3SerIaffen, fo ju Irän!en. — 2Ba§ ^u tl^un? — 

1945 (Sr fenbet in gef^eim ju einem ßünftler, 

Sei bem er, nad^ bem 3!}tufter feinet 9?inge^, 
3tt)ei anbere befteßt unb lieber Soften 
yiod) 3}lü^e f^)aren l^ei^t, fie jenem gleid^, 
3SoQ!ommen gleid^ ju mad^en. ®a§ gelingt 

1950 2)em Äünftler. 2)a er i^m bie klinge bringt, 
^ann felbft ber 33ater feinen 3D^ufterring 
JJid^t unterfd^eiben. '^xoi) unb freubig ruft 
6r feine ©öl^ne, jeben in^befonbre, 
©iebt jebem in^befonbre feinen ©egen — 

1955 Unb feinen 9ling — unb ftirbt. — S)u f)örft bod^, ©ultan? 


(bcr ficf) betroffen Don tt)m öemanbt). 

^d) i)öx\ \(i) bore! — ^omm mit beinem 5fJiärd^en 
3lnx balb ju ©nbe. — 2öirb'^ ? 

3, 2(uf3ug, 7. 21 uf tritt 111 

^d^ bin äu @nbe. 
2)enn Ina^ nod^ folgt, i:)erftef)t fid^ ja bon [elbft. — 
i!aum tt)ar ber SSater tot, fo fommt ein ieber 
i960 9)Zit feinem 9ling, unb jeber \vxü ber gürft 
®e§ §aufeg fein» 51Jtan unterfud^t, man janit, 
3Jtan !lagt, Umfonft; ber redete Jting t^ar nid£)t 
@rn)ei§li(^ ; — 

(^^lac^ einer ^aiife, in trelcfter er be» Suttan§ ^ntmort ertuartet.) 

gaft fo unertt)et§Iid^ aU 
Unö je^t — ber redete ©laube, 


2Bie ? ba^ foU 
1965 Sie 2lnttt)ort fein auf meine g^rage ? . . 



Mxd) blo^ entfd^ulbigen, h)enn xd) bie Dringe 
9Jltr nid)t getrau' ju unterfd^eiben, bie 
®er SSater in ber 2lbftd^t mad^en Ue^, 
®amit fie md;t ju unterfd^eiben tr)ären, 


1970 J)ie Siinge ! — Bpuk nid^t mit mir! — ^d^ badete, 
2)a^ bie ^Religionen, bie xä) bir 
©enannt, bod^ \voi)l ju unterfd^eiben tt)ären. 
33i^ auf bie ^leibung, bi§ auf ©^^eif unb S^ranf! 

Unb nur bon fetten i^rer ©rünbe ntd^t, — 
1975 ®enn grünben alle fid^ nid^t auf ©efd^id;te? 
©efd^rieben ober überliefert ! — Unb 
©efd^id^te mu^ bod^ tool;! aüein auf Streu' 

112 Tiailian ber XPeife. 

Unb ©lauben angenommen tt)erben ? — Jtid^t ? — 
9Zun, tt)effen SCreu^ unb ©lauben jiel^t man benn 

1980 2lm tüenigften in ßtüeifel? ®oc^ ber ©einen? 
®od^ beten 33Iut Wix finb? bod^ beren, bie 
25on ^inbl)eit an un§ groben ii)rer Siebe 
©egeben? bie un§ nie getäufd)t, al^ tt)o 
©etäufd^t ju töerben un§ [)eilfamer tDar? — 

1985 9Bie fann id^ meinen Sßätern tüeniger 

311^ bu ben beinen glauben? Ober umgcfebrt. 
^ann iä) Don bir i^erlangen, bafe bu beine 
^orfal;ren Sügen ftrafft, um meinen nid^t 
3u triberf^red)en? Dber umgelef^rt. 

1990 S)a^ nämlidje gilt t)on ben ßf^riften. 5Jiid;t ? — 

(Sei bem Sebenbigen ! ®er 3fJJann f^at red)t. 
^d^ mu^ i:)er[tummen.) 


ßa^ auf unfre 9ting' 
Un§ toieber fommen. SBie gejagt: bie ©öbne 
SSerüagten fid^, unb jeber fc^tüur bem 9Jid;ter, 

1995 Unmittelbar au§ feinet 35ater§ §anb 

®en Sting ju traben. — 3Bie aud; \val)x ! — 9Jad)bem 
@r t)on if)m lange ba^ 3Serf^)redE)en fd)on 
©ef^abt, be§ Siinge^ 25orred^t einmal ju 
©enie^en. — 2ßie nic^t minber tüaf^r 1 — Der SSater, 

2000 Seteu'rte jeber, fönne gegen x\)n 

5JZidE)t falfd^ getDefen fein ! unb ef)' er biefe§ 
3Son if;m, bon einem fold^en lieben 3Sater, 
2Irgtt)of)nen laff : ef^' muff er feine Srüber, 
©0 gern er fonft i)on i^nen nur ba§ Sefte 

2005 Sereit ju glauben fei, beg falfd^en ©J3iete 

3. 2Iuf3ug. 7, 2luftrt tt. 113 

Sejei^en, unb er it)oIle bie 3Serräter 
©d^on au^jufinben tt)iffen, fid^ fd^on räd^en. 


Unb nun, ber 3fttd^ter? — 3iJJid^ verlangt ju l^ören, 
2öa§ bu ben 9{i^ter fagen läffeft. ©))ricf) ! 

20IO 2)er ^tid^ter fj^rad^ : 3Benn \^x mir nun ben 35ater 
9iid^t balb jur ©teile fd^afft, fo treif id^ eu(^ 
9Son meinem ©tuf)Ie. 2)en!t i^r, ba^ i4> 9iätfel 
3u löfen ba bin? Dber l^arret i^r, 
33i^ ba^ ber redete 9ting ben 5[Runb eröffne? — 

2015 35od^ l^alt! ^d^ ^öre ja, ber redete JRing 
Sefi^t bie 2Bunber!raft, beliebt ju madt)en, 
3Sor ©Ott unb 3Wenfd^en angenel^m, S)a§ mu^ 
©ntfd^eiben ! ^vckw. bie falfd^en 9iinge tüerben 
J)od^ ba§ nidE)t fönnen ! — 9?un, tx)en lieben jn^ei 

2020 SBon eud^ am meiften? — 5J}tad^t, fagt an ! ^f)r fd^tDeigt? 
2)ie 9tinge tt)ir!en nur jurüdf? unb nid^t 
9Zad^ au^en? ^eber liebt fid^ felber nur 
3(m meiften? — D, fo feib il^r aUe brei 
93etrogene Setrieger! ©ure 3tinge 

2025 ©inb alle brei nid^t ti^ji, ®er ed^te 9iing 
3SermutIid^ ging t)erIoren. ®en 33erluft 
3u bergen, %\x erfe^en, lie| ber 3Sater 
®ie brei für einen mad^en. 


§errlid^ ! I^errlid^ ! 


Unb alfo, ful)r ber 9?id^ter fort, n)enn i^r 
2030 9tid^t meinen 3tat ftatt meinet ©^3rud^e§ tDoHt : 

11^ Hatl^an ber IPetfc. 

@et)t nur! — mein 5Rat ift aber ber: xi)X nef;mt 
®ie ©ad;e bottig tDie jie liegt. §at tion 
@u* ieber feinen Sting t)on feinem Sater, 
©0 glaube jeber fid)er feinen Sting 
2035 ®en eckten. — gJlöglid), ba^ ber Sater nun 
®ie 2:i}rannei be§ einen 9iing§ nic^t länger 
^n feinem S)avi\z bulben tüoHen 1 — llnb getüife, 
2)afe er eud; alle brei geliebt unb gleich 
©eliebt, inbem er jttiei md}t brüden mögen, 
2040 Um einen ju begünftigen. — Sßol^lan ! 
@§ .eifre jeber feiner unbefto^nen, 
aSon 3Sorurteilen freien Siebe nadE) ! 
@§ ftrebe t)on euci) jeber um bie Sßette, 
Sie Slraft be§ Steint in feinem Sting an STag 
2045 3u legen ! lomme biefer 5lraft mit Sanftmut, 
m'xi ^erslid)er aSertraglid;!eit, mit Söol^ltljun, 
gjjit innigfter @rgebenl)eit in ©ott 
3u §ilf' ! Unb \vm\ fic^ bann ber ©teine Gräfte 
33ei euern Äinbe§::^inbe§linbern äuf^ern, 
2050 ©0 lab^ i^ über taufenb taufenb Safere ^ 
©ie iDieberum bor biefen ©tul;l. ®a iDirb 
ein tüeif'rer ^Ttann auf biefem ©tul^le fi^en 
3ll§ id;, unb f^red^en. ®e^t! - ©0 fagte ber 
Sef^eibne giid)ter. 

©Ott! ©Ott! 



205s SBenn bu bic^ fü^left, biefer reifere 
aSerf^rod^ne 9)iann ju fein . . . 

3. 2luf3ug. 7. 2luftrtti 115 


(ber auf i^n äuftürat unb feine §anb eröteift, bie er bi§ 3u ©übe nic^t 

tt)ieber fa!)ren lägt). 

3c^ ©taub? gc^ 9iic^t^? 
D ©Ott! 

2Ba^ ift btr, ©ultan? 


^RatF^an, lieber ^aii)ar\ ! — 
2)te taufenb taufenb ^af^re beineö 3iid)ter§ 
©inb nod^ nid^t um. — ©ein 9lic^terftu[)l ift nid^t 
2o6o SDer meine. — ©ef) ! — ©el^ ! — 2lber fei mein greunb. 

Unb tDeiter l^ätte ©alabin mir nid^t^ 

3u fagen? 



5ßic^t^ ? 


©ar nid^t^. — Unb n)arum ? 


3c^ ^ätte nod^ ©elegen^eit getDünfd^t, 
Xix eine SBitte borjutragen. 


2065 ©elegenl^eit ju einer Sitte ? — Siebe ! 


^d^ fomm' t)on einer tDeiten 3leif^ auf tüeld^er 
3d^ ©d^ulben eingetrieben. — g^aft l^ab' id^ 

116 Hatl^an ber IPetfe. 

!De§ baren ©elbg jui;)iel. — 2)ie Q^it beginnt 
Sebenflid^ tDieberum ju tDerben, — unb 
2070 3^ ^^^ife nid^t red^t, U)o fidler bamit I;in, — 
SDa bad^t' id^, ob nid^t bu melleid^t, — tt)eil bod^ 
©n nat^er ^rieg be§ ©elbeö immer mef^r 
Grforbert, — etoa^ braud^en fönnteft. 


(tf)m tief in bie ^ugen fel)enb)» 

JJat^an ! — 
^dE) h)i(I nid^t fragen, ob 2ll=§afi fd^on 

2075 Sei bir getDefen, — Wxü nidji unterfud^en, 

Dh bid; nid^t fon[t ein 2lrgii)o()n treibt, mir biefe^ 

(grbieten freierbing^ ju tf^un . . . 


©in 2lrgtt)of)n? 

^ä) bin \\)n tüert, — 3Serjeit) mir! — ^tnn Wa^ l^ilft'^? 
Sd^ mu^ bir nur geftel^en, bafe id^ im 
2080 33egrijfe iüar — 

2)od^ nid^t, ba§ nämlid^e 
2tn mid^ ju fud^en? 



©0 tt)är' 
lln§ beiben ja gel^olfen! S)a^ id^ aber 
®ir alle meine 33arfd^aft nid^t fann fd^iden, 
S)a§ mad^t ber junge S^empel^err. ®u fennft 
2085 3^n ja. 3t)m f)ab^ id; eine gro|e ^oft 
SSorl^er noc^ 5U bejalylen. 

3. 2Iuf3ug. 7. 2luftrttt. 117 


S£emi)el^err ? 
®u lt)irft bod^ meine fd^Ummften g^einbe nid^t 
2Jlit beinern ©elb and) unterftü^en it)oKen? 

^d^ fj)red^e bon bem einen nur, bem bu 
2090 2)a^ Seben f^arteft . . . 

2(f)! h)oran erinnerft 
®u mid^ ! — ^ah^ \ä) bod^ biefen Jüngling ganj 
SBergeff en ! — ^ennft bu i^n ? — 2Bo ift er ? 

©0 treibt bu nid^t, tüie t)iel t)on beiner ©nabe 
gür if;n, burd^ if^n auf mid; gefloff en ? 6r, ^ 
2095 ®^ "^i^ ©efaf)r be^ neu erf^altnen Seben^ 
§at meine Xoc^ter au§ bem g^eu'r gerettet. 


®r? §at er ba^? — §a! barnad^ faf) er au^. 
3)a§ l^ätte traun mein 33ruber aud^ getf^an, 
®em er fo äf^nelt ! — 3ft ^^ ^^^^ i^c)<^ f?i^'^ ? 

2100 ©0 bring il^n l^er! — ^d^ ^abe meiner ©cf)h)efter 
SSon biefem if)ren Sruber, ben fie nicf)t 
©efannt, fo biel erjagtet, bafe id^ fie 
©ein (Sbenbilb bod^ aud^ mu^ fef)en laffen! — 
®el^, f)ol i^n ! — 2ßie au§ einer guten S^^at, 

2105 ©ebar fie aud^ fd^on blo^e Seibenfd^aft, 
2)oc^ fo biel anbre gute S^l^aten fliegen! 
@e^, l^ol i^n l 

118 Xlail\an bct IPeife. 

(inbem er 6alabin§ §anb fal)ren lä^t). 

SlugenblidE^! Unb bei bem anbern 
Sleibt eö bod) aud^? (m.) 

31^ ! baf; xd) meine ©d;it)e[ter 
9iidE)t ^ord^en laffen ! — Qn xi)xl ju \i)x ! — ®enn 
2IIO 2Bie foß id^ aUe^ ba^ \i)x nun erjä^Ien? 

(^b t>on ber anbern Seite.) 

2td}ter Ztuftrttt. 

*2)ie Sccne: unter beu ^almen, in ber ^Ml)e be§ ^tofter^, tüo ber Stem))ell)err 

51atl)and märtet. 

(gel^t, mit fid) jelbft tämp[enb, auf unb ab, bi§ er (o^bric^t). 

— §ier l^ält ba§ D^fertier ermübet [tili. — 
3l\xn gut! ^ä) mag nid^t, mag nid^t nä^er tuiffen, 
2Ba^ in mir t)orgef)t; mag t>orau^ nid^t iDittern, 
aßa^ t)orge^n Wixh. — ©enug, id^ bin umfonft 

2115 ©eflo^n, umfonft. — Unb h)eiter lonnt^ id^ bod^ 

2Iud^ nid^t^ aU fliel^n! — 9iun fomm', Wa^ fommen 
3f)m au^äubeugen, Wax ber ©treid^ ju fd^netl [foll! — 
©efaUen, unter ben ju fommen id^ 
©0 lang unb t)iel mid^ tüeigerte. — ©ie fel^n, 

2120 SDie id^ ju fef^n fo iDenig lüftern Wax, — 
©ie fe^n, unb ber (Sntfd^Iu^, fie tüieber au§ 
33en 3lugen nie ju laffen — 2öa^ @ntf 4)Iu^ ? 
©ntfc^Iu^ ift ä>ürfa^, Xljat : unb id^, id^ litt'. 

3. 2luf5ug. 8, 2luftritt. 119 

^d^ litte blo^. ©ie fe^n, unb bag ©efü^I, 

2125 2ln fie t)erftridt, in fie t)ertr>ebt ju fein, 

2öar ein^. — 93Ieibt ein§. — 3Son if)r getrennt 
3u leben, ift mir ganj unbenibar, W'dx^ 
3Jlein S£ob, — unb Wo U)ir immer na4) bem SEobe 
9iod^ finb, aud^ ba mein 3:ob. — ^[t ba§ nun Siebe : 

2130 ©0 — liebt ber ^Tempelritter freilid^, — liebt 
S)er Sl^rift ba§ ^ubenmäbd^en freilid^. — §m! 
2Ba§ tf)ut'§? — 3<^ ^^^'^^ i^ ^^^ Ö^'[t)bten Sanbe — 
Unb brum aud^ mir gelobt auf immerbar ! — 
2)er 3Sorurteile me^r fd^on abgelegt. — 

2135 2Ba§ \mU mein Drben aud^ ? ^d^ 3:^em}3elf;err 
33in tot, loar bon bem 2lugenblidf il^m tot, 
SDer mid^ ju ©alabin^ ©efangnen mad^te. 
S)er ^opf, ben ©alabin mir fd^enfte, toär' 
5Rein alter ? — ^\t ein neuer, ber Don allem 

2140 ?Jid)t^ n)ei{3, tDa§ jenem einge^)laubert trarb, 
aSa^ jenen banb. — Unb ift ein beff'rer, für 
®en t)äterlidE)en §immel mel)r gemad;t» 
5Da§ f^)ür^ id^ ja. 2)enn erft mit i^m beginn* 
3d^ fo ju ben!en, h)ie mein 3Sater ^ier 

2145 ©ebad;t mu^ l^aben, tüenn man 9}Järd^en nid^t 
3Son il;m mir t)orgelogen. — 9JJärd^eu ? — bod^ 
®ani glaublid^e, bie glaublid^er mir nie 
311^ je^t gefd^ienen, ba id^ nur ©efaf^r 
gu ftraud^eln laufe, too er fiel. — @r fiel? 

2150 3^ ^iß tnit Mänmxn lieber fallen, al^ 

Wxi ^inbern ftef;n. — ©ein 8eif^)iel bürget mir 

gür feinen SeifaU. Unb an treffen 93eifatl 

Siegt mir benn fonft ? — 2ln 9iatl^an^ ? — D, an beffen 

120 Zlailian ber rOctfe, 

(Srmuntrung me^r al§ Seifall fann e^ mir 
2155 9?od; iDeniger gebred^en. — SBeld; ein "^ni^ ! — 
Unb ber fo ganj nur 3^^^ fd;eincn \mü\ 
S)a lömmt er, fömmt mit §aft, glüf^t (;eitre g^reube. 
2ßer farn t)om ©alabin je anber^? §e! 
§e, Jtat^an! 

Heunter Huftritt. 

9^atl)an unb ber S^empell^err. 

2Bie? feib 3l;r»ö? 


3f)r I;abt 
2160 ©e^r lang^ @ud^ bei bem ©ultan aufge[;alten. 

©0 lange nun tuo^I nid)t. ^c^ iuarb im §ingel;n 
3u Diel berlüeilt. — 2l(;, tDaf;rlid;, (Surb, ber 3Jtann 
©te(}t feinen 9{u[)m. ©ein 3{uf;m ift blüf3 fein ©d;attcn.- 
S)od; Iaj3t Dor allen S)ingen iSxid) gefd^tüinb 
2165 9Zur fagen . . . 


(gr n)i(I @ud; fi)recl^en, ii:)ill, 
Sa^ ungefäumt ^f^r ju i^m fommt. Segleitet 
Wid) nur nad^ §aufe, tx)0 id^ nod^ für if;n 
@rft etlDa§ anbre^ ju Verfügen ^abe: 
Unb bann, fo gebn iDir. 

3. 2luf3ug. 9. 2iuftritt. 121 

2170 33etret' id^ tmeber e^er nii^t . . . 

©0 feib 
^l)x bod; inbe§ fc^on ba getüefen? \)ait 
3nbe| fie bod) flef^ro^en ? — 9iun ? — ©agt, tt)ie 
©efäßt @uc^ 3tec^a? 

Über aßen Slu^brud ! — 
SlHein, — fie tüieberfel^n — ba^ tt)erb' ic^ nie! 
2175 9ite ! nie ! — ^f^r müßtet mir jur Stelle benn 
3Serfj)rec^en, — ba^ id^ fie auf immer, immer — 
6oß lönnen fe^n. 

2ßie Wollt S^r, bafe id^ ba^ 
SSerfte^' ? 


(uadj) einer fiiräen $aufe if)m ^jlö^lic^ um hen ^alö falleiib.) 

aKein SSater ! 


(if)n ebenfo plö^ü(i^ tüieber taffeub). » 

3lxä)t ©o^n ? « 
Sc^ bitt^ euc^, gtat^an ! — 

Sieber junger 3}Jann ! 

122 Hatl^an ber IDcife. 

2180 ^xä)t ©ol^n ? — ^ä) ixiV (gud^, 9iatE;an ! — 3c^ befc^n^ör* 
®ud) bei ben erften Sanben ber 5)iatur! — 
Qki)t i[)nen fjjätre Steffeln bod^ uid^t i)or! — 
33enügt ©ud^ bod^, ein TOenfd^ ju fein! — ©to^t mid^ 
9iid;t t)ün (Sud; ! 

Sieber, lieber g^reunb ! . . . 


Unb ©oI;nV 

2185 ©o^n nid;t? — 3lud^ bann nid^t, bann nid^l einmal, tüenn 
(Sr!enntlidE)feit jum ^erjen ©urer Xod^ter 
S)er Siebe fd^on ben Söeg gebaf;net f^ätte? 
2lud^ bann nid^t einmal, h)enn in ein§ ju fd^meljen, 
äluf Suern 2BinI nur beibe U)arteten ? — 

2190 3{;r fd^lreigt? 

3l)r übcrrafd^t mid^, junger SRitter. 


3d^ überrafd^' @ud^ ? — überrafd^' @ud^, Jtat^an, 
^Ut (Suern eigenen ©ebanlen ? — 3^^ 
SSerlennt fie bod^ in meinem 5Runbe nid^t ? — 
^ä) überrafd^' ©ud^? 

Q^l)^ iä) einmal tx)eife, 

2195 2Bag für ein ©tauffen @uer SSater benn 

©etpefen ift! 


2Ba^ f agt 3^r, 5Rat^an ? h^ag ? — 
3n biefem 3lugenblide fü^lt gl^r nid^t^ 
211^ Jteubegier? 

3. 2luf3U9, 9. 2luftritt 123 

5Denn fe^t ! ^c^ ^abe felbft 
aSof^I einen ©tauffen e^ebem gefannt, 
2200 ©er i^onrab l^ie^. 

5Jiun, — Wmn mein SSater benn 
dlun ebenfo ge^eifeen l^ätte? 

SBa^rlic^ ? 

^d^ l^ei^e felber ja nad^ meinem 33ater: Surb 
3[t Äonrab. 

3l\xn — fo tt)ar mein ^onrab bod^ 
9iid^t @uer Sßater. ©enn mein ^onrab h)ar, 
2205 2öa§ 3^^r ^^^ 2^em^3ell^err, lt)ar nie tjcrmä^lt. 

D barum! 


D, barum fönnt' er bod^ 
5!J?ein Sßater h)o^I getDefen fein. 

3^r fd^erjt. 

Unb 3^^^ nel^mt'^ iDal^rlid^ ju genau ! — 9Q3a§ tüäx'^ 
^i^nn nun? 60 Wa^ Don 33aftarb ober Sanfert! 

124 Hatt^an ber IDetfc. 

2210 3)er ©d^Iag i[t a\x6) nidjt ju i)erad;teu. — 3)od) 
ßntla^t mid^ immer meiner Slf^nen^jrobe. 
Sd^ lt)ill @uci) ©urer h)ieberum entlafjen» 
3lxä)i iWax, aU oh id) beu geringften 3^^if^I 
3n 6uern Stammbaum feilte, ©Ott betaute! 

2215 ^i)x fönnt i(;n Slatt für g3latt bi§ Slbra^am 
hinauf belegen. Unb Don ba fo loeiter 
2Bei^ id^ i^n felbft, toiH id^ \i)n felb[t befd)lr)ören. 

^I^r iDerbet bitter. — ®od^ Serbien' ic^'^? — ©d^Iug 
3d^ benn ®ud^ fd;on toa^ ab ? — 3d; ioitt @ud^ ja 
2220 9^Jur bei bem 2Borte ni4)t ben SlugenblidE 
©0 faffen. — SBeiter nid^tg. 

@eU)ife ? — ?Ji^t^ tüeiter? 
D, fo hergebt ! . . . 

3lun lommt nur, fommt! 

SBo{;in ? 
5Rein ! — 3Kit in (Suer §au§ ? — 35ag nid)t ! bag nic^t ! — 
®a brennt' § ! — 3d; ioill @ud^ f?ier ertoarten. ©e^t ! — 
2225 ©oll id^ fte loieberfel;n, fo fe^' id^ fie 
9iod^ oft genug. 2ßo nid^t, fo fa^ id^ fie 
©d^on t)iel juDiel . . . 

^ä) toiH mid^ möglic^ft eilen. 

3, 2lu.f5ug, ^0. 21 uf tritt 125 

^el^nter Jtuftritt 

ÜDer ^cmpel'^crr imb halb baraitf S) a J a. 

©(i)on mef)r al^ g'nug ! — ®c^ 9Jtcnfd;cn §irn fa^t fo 
Unenblid) biel, unb ift bod; mand)mal aucf) 

2230 ©0 :pIi3^Ucf) boH ! — t)on einer illeinigfeit 

(£0 ^lö^Iid) t)o[I ! Saugt nid)t§, tawQt nid)t§, e§ fei 
2lud; Doli, Wo\)on e§ tt)ill. — ^od) nur ©ebulb ! 
®ie ©cele \vixii ben aufgebunf'nen ©tof[ 
33alb in einanber, |d;afft fid^ 9iaum^ unb £id)t 

2235 Unb Drbnung fommcn luieber. — Sieb' id; benn 
3um erftenmale? — Dber Wax, \va^ id) 
m^ Siebe !enne, Siebe ni^t ? — ^ft Siebe 
?iur, Wa^ id) jc^t em^finbe ? . . . 

(bie fid) t)on ber (Seite f)erbetGcf(f)ttcöeu). 

3iitter! 3iitter! 

2Ber ruft? — §a, ©qa, S^r? 

^d^ l^abe mid^ 
2240 Sei tf^m tJorbeigefd^Iid^en. 2lber nod^ 

^önnt' er un§ feE;n, Wo 3f)r ba ftel^t. — 2)rum !ommt 
2)od^ näljer ju mir, l^inter biefen Saum. 

2S$a§ giebt'^ benn? — ©0 gef^eimni^i^oll? — 2öa§ ift'ö? 

3a U)of)l betrifft e§ ein ©e^eimni^, tt)a§ 
2245 5IRid^ ju 6ud^ bringt, unb jh)ar ein bo^3^eIte§. 

126 Hatl^an bcr ITetfe, 

®a§ eine h)ei^ nur id;; ba§ anbre n?i^t 
yinx ^\)x. — SBie W'dx' e§, tüenn W'xx taufd^ten? 
SSertraut mir (Suer§, fo Vertrau' id^ Q\x6) 
3!)a§ meine. 


Tili SSergnügen. — 2ßenn id^ nur 
2250 6r[t tveife, Wa^ ^i)x für meinet ad^tet. ©od; 
S)a§ tt)irb au§ ©uerm h)of;I erl^ellen. — 3^angt 
?iur immer an. 

6i, ben!t bod^ ! — Jtein, §err ^Ritter, 
6rft ^i)x ; id^ folge. — 3)enn t)erfid;ert, mein 
©ef^eimni^ tann ©ud; gar nid;t§ milden, iüenn 

2255 3^ ^i^t jubor ba§ (Sure l^abe. — 9iur 

©efd^tDinb ! — 2)enn frag^ id/^ (Sud^ erft ab, fo l)abl 
3f)r nid)t§ t)ertrauet. 9Jtein ©el^eimni^ bann 
33Ieibt mein ©el;eimni^, unb ba§ (Sure feib 
Sl;r lo^. — S)od;, armer Flitter ! — S)a^ i^r 3Wänner 

2260 (Sin fold; ©e{;cimni^ bor un§ SBeibern traben 
3u lönnen aud^ nur glaubt ! 


3)a^ tt)ir ju l^aben 
Dft felbft nid^t tDiffen. 

Rann n)ol^I fein. S)rum mufe 
^d^ freilid^ erft, (Sud^ felbft bamit be!annt 
3u mad^en, fd^on bie greunbfd^aft l)aben. — ©agt: 
2265 2ßa^ ^iefe benn ba§, bafe 3l)r fo Änatt unb g^att 
(Sud^ an^ bem ©taube mad^tet? ba^ Sf)r un^ 
©0 fi^en liefet ? — ba^ Sl)r nun mit 9iat^an 

3-2(uf3U9. ^0. 2Inf tritt. 127 

5ttd^t tDteberfommt? — §at 3ftec^a benn fo tüenig 
3luf (Sud^ gett)ir!t ? tüte ? ober auc^ fo biel ? — 
2270 So t)iel! fo biel ! — Se^rt ^br be§ armen 3Sogel§, 
S)er an ber 9tute flebt, ©eflattre mtd^ 
®0(^ f ennen ! — ^urj, gefielet e^ mir nur gleid^, 
2)a^ ^f)r fte liebt, liebt bi^ jum Unfinn, unb 
^d^ fag' Qnä) \\)a^ . . . 

giim Unfinn? 2öaf)rlid), ^f^r 
2275 3Serftef)t (^nä) treffltc^ brauf. 

9^un, gebt mir nur 

35te Siebe j|u; ben Unfinn n^itt id^ Sud^ 



2ßeil er fid^ öon felbft berfte^t? — 
©in SCem^^el^err ein ^ubenmäbdfien lieben I 

♦ • ♦ 

©d^eint freilid^ lt)enig ©inn ju ^aben. — S)od^ 
2280 ßwtoeilen ift be§ ©inn§ in einer ©ad^e 

3tud^ mef^r, aU tt)ir Vermuten ; unb e§ tt)äre 
©0 unerf)ört bod^ nid^t, ba^ un§ ber §eilanb 
2luf 2Begen ju fid^ jöge, bie ber ^luge 
Sßon felbft nid^t leidet betreten tüürbe, 



2285 ©0 feierli^ ? — (Unb fe|' id^ ftatt be§ §eilanb§ 
®ie 3SorfidE)t : f^at fie benn nid^t red^t ?) ^I^r mad^t 
5Rid^ neubegieriger, al§ id^ Woi)l fonft 
3u fein getDof^nt bin. 

128 Hatt^anbcrlDeife. 

D ! ba^ ift ba§ Sanb 
2)er ffiunber! 

(giun ! — be§ 2Bunberbaren. ^ann 
2290 ©^ aud) iDof;l auber^ fein? Die ganje SBelt 
©rängt fid; ja ^ier jufammen.) — Siebe ©qa, 
?Jef)mt für geftanben an, iDa^ ^\)x tierlangt: 
2)a^ id) fie liebe, ba^ xd) nid^t begreife, 
2ßie of)ne fie id; leben iDerbe, ba^ ♦ . ♦ 

2295 ©emif^? gen)i^?— ©0 f^tpört mir, ^Ritter, fie 
3ur (Surigen ^u madjen, fie ju retten, 
©ie jeitlid; t)ier, fie eh)ig bort ju retten. 

Unb tüie ? — 2Bie f ann ic^ ? — 5lann ic^ f d^tDören, Wa^ 
3n meiner 3Rad)i nid^t ftef^t? 

3n (Surer ^Jtad^t 

2300 ©tef)t e^, ^d) bring' e^ burd) ein einzig äßort 

3n (gure gjlad^t. 


S)afe felbft ber aSater nid^t^ 

2)att)iber f^ätte? 

(Si, wa^ aSater ! 3Sater ! 
3)er 3Sater foll fd^on muffen. 


gjJüffen, ©qa? — 

3fJod^ ift er unter 9täuber nid^t gefaßen. — 
2305 (gr mufe nid}t muffen. 

3. 2luf3ug. \o. 21 uf tritt 129 

9?un, fo mn^ er n^otten, 
^iJtu^ gern am @nbe trollen. 


SRujs unb gern ! — 
3)od;, ®aja, trenn irf) (Sud^ nun fage, bafe 
^c^ felber biefe ©ait' if^m anjufdE)lagen 
33ereit§ t)erfurf)t? 

2Ba§? unb er fiel nidbt ein? 

2310 ®r fiel mit einem SRi^laut ein, ber mid; — 

2öag fagt Sf)r ? — 2ßie ? ^^r hättet 
®en ©d^atten eine§ 2Bunfd^e§ nur nad) S^ed^a 
3f)m bliden laffen, unb er War' bor g^reuben 
yiidjt aufgef^rungen ? fiätte froftig fid) 
2315 B^^üdgejogen? f)ätte ©dE)tt)ierigfeiten 
©emad^t ? 

©0 ungefäf)r. 

©0 tüill id^ benn 
5Rid^ länger leinen 3tugenblid bebenfen — 

Unb 3^r bebenft ®uc^ boc^ ? 

2)er gjZann ift fonft 
©0 gut ! — 3^ felber bin fo biel i{)m fd^ulbig ! — 

130 riatkan bcr IPetfe. 

2320 3)a^ er bod^ gar nid^t l^ören WxU ! — ®ott it>ei§, 
3)a§ §erje blutet mir, x\)n fo ju jtt>ingen. 

3d& bitt' gu^, Saja, fe^t mid^ furj unb gut 
2tu§ btefer Ungett)i^f)eit. ©eib ^l^r aber 
3Jod^ felber ungetüi^, ob, Wa^ 3f)r toor^abt, 
2325 ®ut ober böfe, [d^änblid^ ober löblid^ 

3u nennen : — fd^treigt ! ^d; toiH t)erge[fen, ba^ 
3f)r etlDa^ ju Derfdjtoeigen l^abt. 

S)a§ f^3ornt, 
3lnftatt ju f^alten. 9Jun, fo tüif^t benn : $Red^a 
^ft leine 3übin, t[t — i[t eine 6f)riftin. 

2:cmtjcn)crr (fait). 

2330 So? 2öünfd/ (Suc^ ©lud! §at^^ fd;n)er gef^alten? Safet 
6ud^ nid^t bie 2Bef;en fdEjreden ! — g^af^ret ja 
3Jiit ©fer fort, ben §immel ju bet)öl!ern, 
'^znn ^i)x bie @rbe nid^t me^r !önnt! 

2Bie, g^itter? 
Serbienet meine Jiad^rid^t biefen ©^ott ? 
2335 3)afe 3^ed^a eine ©f^riftin ift, ba^ freuet 
(^nd), einen 6f;riften, einen Sremj)elf?errn 
2)er ^{^r fie liebt, nid^t met^r? 

Sefonberg, ba 
©ie eine 6l^riftin ift i)on ßurer SJJad^e. 

21^ ! fo berftef)t ^\)x'^ ? ©0 mag'g gelten ! — ^txn ! 
2340 S)en h)itl id^ fe^n, ber bie be!ef)ren foH ! 

3. 2luf3ug. ^0. 21 uf tritt. 131 

^l^r ©lud ift, längft ju fein, \va^ fie ju h)crben 

SSerborbcn ift. 


©rllärt ®ud^, ober — gel^t ! 

©ie ift ein ß^riftenünb, bort ©f^rifteneltern 
©eboren, ift getauft ... 

Xtmpdl^tVV (l)afttg). 

Unb 9?at^an? 

2345 3^t 3Sater ! 


^ai\)an nic^t if;r 3Sater ? — 3Bifet 
3^r, Wa^ S^r fagt? 

35ie SBal^rf^eit, bie fo oft 
Wl'xä) blutige X\)x'dmn tüeinen nmci^en. — 9?ein, 
6r ift if)r Sßater nici^t . . . 


Unb f)ätte fie 
211^ feine S^od^ter nur erjogen? f^ätte 
2350 3)a^ ßf^riftenfinb aU eine ^übin fid^ 
©rjogen ? 

©anj geh)ife. 

©ie tüü^te nid^t, 
3Ba§ fie geboren fei ? — ©ie f)ätt' e§ nie 
3Son if)m erfaf^ren, ba^ fie eine ß^riftin 
©eboren fei, unb leine S^bin? 

132 Hatl^an ber lüeifc. 

2355 @r ijäiV in biefem 3Ba{)ne nid^t ba§ .ßinb 
93(0^ auferjogen? Ite^ ba^ SRäbd^en noc^ 
gn biefem 2Baf;ne? 

Seiber ! 


maii)an — 5IBic? — 
2)er tDeifc, gute 9Jatf)an f)atte [id^ 
©riaubt, bie ©timme bcr 9?atur fo ju 

2360 3Serfatfc^cn ? — Die ©rgie^ung einc^ ^erjen^ 
®o ju berlenfen, bie, fid^ fclbft gclafjcn, 
®anj anbre 2öege nel^men tüürbe ? — ^Daja, 
^f)r [)abt mir atterbingg eth)a§ vertraut — 
2Son 3Sid;tigIeit, — Wa^ 3^oIgen f)aben fann, — 

2365 2ßa^ mid^ bertüirrt, — iDorauf id; gleid; nid)t n)ei^, 
SBa§ mir ju t{)un. — ®rum lafet mir 3cit. — 2)rum gef)t ! 
6r !ommt hier tüieberum vorbei. 6r möd;t^ 
Un§ überfaffen. ©ef|t ! 

^d) h)är' be§ STobe^! 
^dE) bin ifjn jel^t ^u fjjred^en ganj unb gar 
2370 9Jid;t fäf?ig. SBenn 3^^ ^f)^ begegnet, jagt 
3f)m nur, ba^ w'xx einanber bei bem ©ultan 
©d^on finben h)ürben. 

2lber la^t 6ud^ ja 
?Jid^t§ nterlen gegen i^n — 3)a§ fott nur fo 

3. 2luf5U9. ^0. ZI uf tritt. 133 

®en letzten 3)ruc! bem 2)inge geben, foH 
2375 ®^^/ Stcd^a-o megen, alle Qtxnpd nur 

33ene{)men ! — Söenn 3^^ ^^^^ ^<^^^ j^^ ncic^ 
©uro^^a füt;rt, fo lafet ^^^r iod) mi4> nic^t 
,3urüd ? 

S)a^ tDirb fid^ finben, ©el^t nur, ge^t! 

(£rfter 2tuftrttL 

Scene : in bcn ^rcuaGängen be§ ^loftcrö. 
!5)er ^lofterbruber unb Balb barouf ber Sl c m^) e ( ^ e r r. 


3a, ja ! er l^at fd^on redE)t, ber ^alriard^ ! 

2380 6^ f^at mir freilid^ nod^ \)on aUebem 
9tid^t Diel gelingen tDoHen, \va^ er mir 
©0 aufgetragen. — SBarum trägt er mir 
2luci^ lauter fold^e Sad^en auf? — gd^ mag 
?lidE)t fein fein, mag nid^t Überreben, mag 

2385 SJiein ?täöd^en nid^t in alle§ ftedEen, mag 
SJlein §änbd^en nid^t in aUem l^aben. — Sin 
3d^ barum an^ ber Sßelt gefd^ieben, id^ 
gür mid^, um mid^ für anbre mit ber 2öelt 
9iod^ erft red^t ju toerlpidEeln ? 

(mit J&aft auf i^n aufommenb). 

®uter 33ruber! 
2390 2)a feib ^f^r ja. 3^ ^^^* ®w^ lange fd^on 


mx6), §err? 


/^. 2Iuf3U9- l. 21 uf tritt. 135 

^l^r !ennt mic^ ]d)on \nd)i mel^r? 


S)o(^, bod^! '^ä) glaubte nur, ba^ xä^ ben §enn 
^n meinem Seben tüieber nie ju fef)n 
Sefommen h)ürbe. 2)enn id^ l^offt' e§ ju 

2395 ®em lieben ©ott. — ®er liebe &ott, ber tpei^, 
2Bie fauer mir ber Slntrag trarb, ben id^ 
2)em §errn ju i\)Vin berbunben Wax, Qx toti^, 
Db id^ gelDünfd^t, ein offnem Df^r bei @ud^ 
3u finben, ir>eife, Wk fel)r id^ mid^ gefreut, 

2400 "^m gnnerften gefreut, ba^ 3f)r fo runb 
®a§ aHe^, o^ne mel Seben!en, t)on 
Qua) tt)iefH, tt)a§ einem ^Ritter nid^t gejiemt. — 
^nn !ommt ^l^r bod^ ; nun ^at'^ bod; nad^gebirft ! 


^f)x Wx^t e^ fd^on, tDarum id^ !omme? ßaum 
2405 2öei^ id^ e^ felbft. 


^i^r f^abt'^ nun überlegt, 
§abt nun gefunben, ba^ ber ^atriard^ 
©0 unred^t bod^ nid^t i)at; ba^ @^r' unb ©elb 
SDurd^ feinen 3lnfd)lag ju getüinnen ; ba^ 
(Sin g^einb ein g^einb ift, tüenn er unfer 611 gel 
2410 älud^ fiebenmal gett)ej'en h)äre. ®a§, 

3)a§ l;abt ^f^r nun mit g^leifd^ unb 33lut ertüogen 
Unb lommt unb tragt @ud^ tüieber an. — Sld^ ®ott ! 


SJiein frommer, lieber 5Rann ! ©ebt @ud^ jufrieben, 
S)e^n)egen !omm' id^ nid^t; be^tpegen tv'xü 

136 rcatt) an bcr lUeife. 

2415 3^ nid^t ben ^atriard^en f^rcd)en. 3lod), 
3lüd) hmV \ä) über jenen ^Nun!t, h)ie id^ 
©ebad;t, unb WoüV um aUe^ in ber Söelt 
®ie gute 5[Reinung nid^t t)erlieren, bereu 
Mxä) ein jo graber, frommer, lieber SD'tann 

2420 ©inmal gelDürbigt» — ^d) fomme blofe, 
S)en ^atriard^en über eine ©ad^e 
Um 9tat 5u fragen » . . 


3I;r ben ^atriard^en? 
ein gtitter einen — Pfaffen ? 

(Sic^ fc^üc^tcrn umjetjeub.) 

3a ; — bie ©ad^' 
Sft jiemlidE) i)fäffifdt). 


®Ieic^tt)o£;I fragt ber Pfaffe 

2425 3)en 3{itter nie, bie ©ad^e fei aud^ nod^ 

©0 ritterlid^. 


SBeil er ba^ SSorred^t l^at, 
©id^ ju t)ergef)n, ba^ unfereiner if?m 
5iic^t fef^r beneibet. — g^reilid;. Wenn \d) nur 
gür mid^ ju l^anbeln f?ätte ; freilid^, h^enn 

2430 3<^ 3led^enjdE)aft nur mir ju geben f)ätte, 
2Ba^ brandet' ic^ ßuer^ ?PatriardE)en? 2lber 
©eiüiffe 2)inge tpitt id^ lieber fd^Ied^t 
^laä) anbrer 333itlen mad^en, al^ allein 
yiaä) meinem gut. — 3^^^^/ ^^ W ^^^ ^^^'I' 

2435 ^Religion ift aud^ Partei, unb ber 

©id^ brob aud^ nod; fo un^arteiifd) glaubt, 
§ält, ol)n' e§ felbft ju tüiffen, bod^ nur feiner 

^. 2luf3U9. 2, 2(uftritt. 137 

S)ie ©tauge. äBeil ba^ einmal nun fo ift, 
aßirb'ö fo Wo^ red^t fein. 


^aju jd^tpeig' id^ lieber. 
2440 ^^nn \d) t)erftel^' ben §errn nid^t red^t. 

Unb bod; ! — 
(2a§ jef)n, tt)arum mir eigentlid; ju tf^un! 

Um ?iJiad^tf^)rud; ober ?ftat ? — Um lautern ober 

©ele^rten Siat?) — ^d; banf (guc^, Sruber, bauf 

@ud^ für ben guten 2Bin!. — 2ßa^ ^atriard; ? — 

2445 ©eib 3^^ ^^^i^ ^atriard^ ! ^d^ \vxü ja io6) 

3)en ß^riften me^r im ^atriard^en al^ 

3)en ^atriard^en in bem S^riften fragen. — 

ÜDie ©a^' ift bie . . . 


9iid^t h)eiter, §err, n\fi)t tt)eiter! 
2Ö0JU? — 23er §err Derfennt mid^. — 215er t)iel iDei^, 
2450 §at t)iel ju forgen, unb id^ l^abe ja 

Mxd) @iner ©orge nur gelobt. — D gut ! 

§ört! fef^t! 2)ort fömmt, ju meinem ©lud, er felbft. 

33Ieibt l^ier nur fielen. (Sr 'i)at Sud; fd;on erblidt. 

(^tpetter 2(uftrttt. 

^r "^ aixiav dj , meld^er mit attem geiftUd^en "iponH) ben einen 
Äreujgang ^erauffömmt, unb hit Vorigen. 


^c^ Wxä)' \i)m lieber an^, — SBär' nid^t mein 5!Jiann ! - 
2455 ®i^ bider, roter, freunblid^er ^rälat ! 
Unb tt)eld;er ^runl ! 

138 Hatf]an bcr IPeife. 


gl^r fülltet x^n erft fe^n 
9iad^ §ofe fid^ er!;eben. ^et^o !ömmt 
@r nur bon einem ÄranJen. 


2Bie ftc^ \)a 
5iicl^t ©alabin \mxi jd^ämen muffen ! 


(inbcm er näl)er !ümmt, lühitt beni 33ruber). 

ipier ! — 
2460 3)a^ ift ja n)o^I ber 3::emj)elf)err. 2öa^ lüiU 



SeSeife md;t. 


(auf il)n 3Uöet)ciib, iubem ber 33ruber unh baö (befolge äuriuftrcteu). 

5Jun, §err Stitter ! — Qdjx erfreut, 
®en brauen jungen SOiann ju fe^n ! — (gi, nod) 
©0 gar jung ! — 9iun, mit @ütte^ §ilf^/ barau^ 
^ann ü\va^ tDerben. 


3Jie£;r, e[)rn)ürb'ger §err, 

2465 3i5ol;l fd^lDerlid^, al^ fd^on ift. Unb e^er nod^ 

SÜa^ iDeniger. 


^d^ h)ünfd^e n^enigfteng, 
®a^ fo ein frommer 3?itter lange nod^ 
S)er lieben @[)riftenf;eit, ber ©ad^e ©otte^ 
Qn e^r' unb g^rommen blü{?n unb grünen möge ! 
2470 S)a§ tüirb benn anä) ntdE)t fetalen, tüenn nur fein 
Sie junge 2aj)ferfeit bem reifen 3tate 

/^, 2luf 3U9. 2. 21 uf tritt, 139 

©e§ ailterö folgen Wxü ! — Sßomit Wäf fonft 
2)^m §errn ^u btenen? 

SJtit bem nämlid^en, 
3[Boran e§ meiner ^ugenb fel^It: mit diät. 


2475 3^^<i>>^ S^^^ ' — 5t^^ ift ^^^ 9^^^ ^^<^ anjunel^men. 


^o6) blinbling^ nid^t? 

Söer fagt benn baö ? — @i freilid^ 
3!Jlu^ niemanb bie 3Sernunft, bie ©ott il^m gab, 
3u braud^en unterlaffen, — \vo fie l^in 
©ef)ört. — ©efjört fie aber überall 

2480 ® enn l;in ? — D nein ! — ßum Seifpiel : tüenn un§ ©Ott 
S)urd; einen feiner (Sngel, — ift ju fagen, 
^nxä) einen ©iener feinet SBort^, — ein 3JlitteI 
S3efannt ju mad^en tioürbiget, ba§ 3Bol^I 
®er ganjen ßf;riftcu(;eit, ba^ §eil ber ^ird^e 

2485 äluf irgenb eine ganj befonbre SBeife 
3u förbern, ju befeftigen: tüer barf 
©id^ ba nod^ unterftef^n, bie SBiHfür be§, 
S)er bie 3Sernunft erfd^affen, nad^ 3Sernunft 
3u unterfud^en? unb ba^ einige 

2490 ©efe^ ber §errlid^feit be§ §immel§, nad^ 
3)en Ileinen Siegeln einer eiteln S^re 
3u ^jrüfen? — ®od^ f;ieri:)on genug. — 2Ba^ ift 
@§ benn, h)orüber unfern "Stat für je^t 
S)er §err t)erlangt? 

140 HatfianberlPeife, 

©efe^t, e^rlDürb'ger SSater, 

2495 ®i^ S^^^ ^^"i^^' ^i^ ^i^^jiS ^inb, — e^ fei 

(Sin 5[Räbd^en, — ba§ er mit ber gröj^ten Sorgfalt 

3u allem ©uten auferjogen, ba^ 

@r liebe me^r aU feine ©eele, ba^ 

3f)n tüieber mit ber frömmften Siebe liebe. 

2500 Unb nun iuürb' unfereinem [)interbrad)t, 
®ie§ 9}täbdf)en fei be§ ^uben %od)itx nid)t ; 
6r f)ab' e^ in ber ^inb^eit aufgelefen, 
©efauft, geftol^len, — \va^ ^[)r tDoIIt ; man iüiffe, 
®a^ 9!Jläbd)en fei ein (Sf^riftenünb unb fei 

2505 ©etauft ; ber ^ube i)db^ e^ nur al^ ^übin 

©rjügen, laff^ e§ nur alö ^übin unb 

3ll§ feine 2^Dd^ter fo Der^arren : — fagt, 

@I}rh)ürb'ger SSater, tva^ Wdx' l^ierbei tuol^l 

3u t^un? 


Wxä) fd;aubert ! — ®od^ ju allererft 
2510 ßrfläre fid& ber §err, ob fo ein gaU 
6in 3^a!tum ober eine §\?potl^ef . 
2)a^ ift ju fagen: ob ber §err fid; ba^ 
9iur blo^ fo bid^tet, ober ob'^ gefd^e^n 
Unb fortfäf^rt 5U gefd^et^n. 


^d^ glaubte, ba§ 
2515 ©ei ein§, um @uer §od^e{)rtoürben 5Weinung 
33lo^ ju t)ernel)men, 


6in§? — ba fei/ ber §err, 
2Bie fid^ bie ftolje menfd)lid^e SSernunft 

^. 2luf3U9. 2. Zluf tritt 141 

3m ©eiftUd^en bod^ irren fann. — 3}lit nid^ten! 

®enn i[t ber i)orgetragne ^aU nur fo 
2520 ©in Qpid be§ SBi^e^, fo Derlo^nt eö fid^ 

®er 3Jiü^e nid^t, im ®rnft i^n burd^jubenlen. 

^(^ tniH ben §errn bamit auf ba§ Sl^eater 

3Sertmefen l^aben. Wo bergleid^en pro 

Et contra fid^ mit t)ielem 93eifall fönnte 
2525 Se^anbeln laffen. — §at ber .^err mid^ aber 

9iid^t blo^ mit einer tf^eatraPfd^en ©d^nurre 

^5um beften; ift ber %aU ein ^aftum; i)'dtV 

6r fid^ tt)of)I gar in unfrer ®iöce§', 

3n unfrer lieben ©tabt ^erufalem 
2530 ©räugnet : — ja al^bann — 


Unb ma§ al§bann? 

^ann Inäre an bem ^uben förberfamft 
®ie ©träfe ju i:)DHäief)n, bie ^)ä^ftlid^e^ 
Unb faiferlid^e^ 9^ed^t fo einem greifet, 
©0 einer Saftert^at beftimmen» 



2535 Unb jtt)ar beftimmen obbefagte 3ted^te 
®em ^uben, tDeld^er einen ©Triften jur 
Slj3oftafie Derfüf^rt, — ben ©d^eiterl^aufen, 
®en §oIjfto^ — 



142 rtatl^an bcr tX)etfe> 

Unb it)ie melme^r bem ^uben, 
3)er mit (Setüalt ein arme^ ß^riftenünb 
2540 3)em Sunbe feiner %au^' entreifet! 2)enn ift 
9Zicl^t aUe^, traö man ^inbern tl^ut, ©et^alt? — 
3u fagen : — aufgenommen, Wa^ bie Äird^' 
2ln Sinbern t^ut. 

2öenn aber nun ba^ Äinb, 
Erbarmte feiner fid^ ber ^^^^^ md)t, 
2545 3SieI(eicl)t im ©lenb umgefommen träre? 

Xi)\xi nid^t^ ! ber "^nit Wxxi berbrannt. — 3)enn beffer, 
(S^ tüäre l^ier im ©lenb umgefommen, 
Sll^ bafe iVL feinem eh)igen 3Serberben 
6^ fo gerettet iDarb, — Qu bem, Wa^ f)at 
2550 3)er ^ube ©ott benn tjorjugreif en ? ©ott 

c^ann, tuen er retten Wxü, fd^on of^n^ if^n retten. 


3lud) tro^ il^m, fottt' id^ meinen, — feiig mad^cn. 


%l)ni nid^t^! ber "^niz toirb verbrannt. 


3)ag ge^t 
3Jlir naf)^ ! Sefonber§, ba man fagt, er f)ahi 
2555 ®a§ 3JJäbd^en nid^t foloo^l in feinem aU 
3SieImef)r in feinem ©lauben auferjogen 
Unb fie t)on ©ott nid^t mef^r nidE)t trenige 
©elel^rt, al^ ber 3Bernunft genügt. 

^. 2luf5ug. 2. 2luftrtti 143 

3)er ^ube tüirb Verbrannt . . . ^a, Wäx^ allein 
2560 ©cf)on biefertüegen tDert, breimal t)erbrannt 

3u tüerben! — 2öaö? ein Äinb of^n' allen ©lauben 
ern)arf)fen lafjen ? — SBie ? bie grofee ^flic^t, 
3u glauben, ganj unb gar ein i?inb nid^t lehren ? 
S)a^ ift ju arg 1 — W\ä) iDunbert fel^r, iperr 9?ilter, 
2565 (Sud^ felbft . . , 


®f)riüürb'ger §err, ba§ .übrige, 
2Benn ©ott W'\ü, in ber 33eid£)te. (mn ac^n.) 

2öa^? mir mm 

9iid^t einmal 3{ebe ftet^n ? — ®en 33öfett)id^t, 

®en ^uben mir nitf)t nennen ? — mir if)n nic^^t 

3ur ©teile fc^affen ? — D, ba tt)eif^ id) 3iat ! 
2570 ^d^ gel)^ fogleid; jum ©ultan. — ©alabin, 

SSermöge ber ßa^^ilulation, 

3)ie er befd^tt)oren, nm^ une, muj3 un§ fd^ü^en, 

Sei allen S^ed^ten, allen Seigren f(i)ü^en, 

Sie tt)ir ju unfrer aUerl^eiligften 
2575 3teligion nur immer red^nen bürfen ! 

©ottlob! iDir l^aben ba§ Original. 

2Bir l^aben feine §anb, fein ©iegel. 2ßir! — 

3Iud^ mad;' id^ i^m gar leidf)t begreiflid^, tt)ie 

©efä^rlid; felber für ben ©taat e§ ift, 
2580 9iid^t§ glauben ! ?Ille bürgerlid^e Sanbe 

©inb aufgelöfet, ftnb j^rriffen, \ü^nn 

®er 3)tenfd^ wxdM glauben barf. — §intüeg ! l^intDeg 

Wtxt fold)em gret>el . . . 

144 Hat t^an bcr rD et fe, 

(S^abe, ba^ xä) nid^t 

3)en trefflid^en ©ermon mit beff'rer 3}Ju^e 

2585 ©enie^en fann 1 ^d^ bin jum ©alabin 



Sa? — yim fo — 5Run freilid^ — "^ann - 


Sci^ tt)ill ben ©ultan vorbereiten, h)enn 
©§ ©urer §od^et)rtt)ürben fo gefällt. 

D, ol^ ! — ^cf) iDei^, ber §err i)ai ®nabe funben 
2590 35or ©alabin ! — ^d) bitte, meiner nur 

^m beften bei if;m eingebenl ju fein, — 

Wxi) treibt ber ©ifer @otte§ lebiglicf). 

SBa§ id) jubiel tf)u^ tf;u' id^ if)m. — SDa§ tDotte 

®od^ ja ber §err ertragen! — Unb nid^t Wa\)x, 
2595 §err 3iitter ? ba^ i:)orf)in @rh)äf)nte t)on 

2)em ^uben U^ar nur ein ^roblema? — ift 

3u fagen — 

©in ^roblema. 

(@cl)t ab.) 

(2)em id^ tiefer 
2)od^ auf ben (Srunb ^u fommen fud^en mu^. 
®a§ tt)ar' fo tüieberum ein 3luftrag für 
2600 2) en Sruber Sonafibe^.) — §i^^/ ^^^^ ©ol)n! 

((5r fpri(f)t im ^lbQeI)n mit bem ^loftcrbruber.) 

^. :nuf3ug. 3. 21 uf tritt 145 

Dritter Zluftritt. 

Scene: ein Si^^^^ i^^ ^ataftc hc^ Satabin, in welä)e§ t)on Sflat)cn eine 
TlewQe SBeiitel getraGcn unb auf bcm 33oben neben einanbcr geftellt merben. 

@alabin unb balb barauf @lttal^. 

©aldbitt (ber baju fommt). 

yiun Wa\)xl\ä) ! ba$ l^at nod^ fein 6nbe. — ^ft 
®e^ 3)ing§ nod^ mel jurüdE? 

©in ©ftatic» 

200^1 nod^ bte §älfte. 

©0 tragt ba§ übrige ju ©itta^. — Unb 
aSo bleibt ai^ipafi ? S)a§ J^ier foK fogleic^ 

2605 3(I=§afi ju fi(f) nel;men. — Ober ob 

3ci^'^ ni^t melmef)r bem 3Sater fd^icfe? §ier 
gäEt mir e§ bod^ nur burd^ bie 3^inger. — S^ax 
Man trirb tüof;! enblid^ l^art, unb nun geVoi^ 
©oir^ fünfte !often, mir tiiel abjujtüadfen. 

2610 93i§ tt)enigften§ bie ©eiber au§ Slg^^^ten 
3ur ©teile !ommen, mag ba^ Slrmut fe^n, 
2Bie'^ fertig tnirb ! — S)ie ©^^enben bei bem ©rabe, 
2ßenn bie nur fortget^n! 9Benn bie Sf)riften^ilger 
9Jtit leeren ipänben nur nid^t abjiel^n bürfen! 

2615 SSenn nur — 

2Ba^ foa nun ba§? 2öag fott bag ©elb 

33ei mir? 


SJlad^ bid^ babon bejat^It unb leg 
3luf 3Sorrat^ tt)enn Wa^ übrig bleibt. 

146 H a 1 1] a n b e r rO c t f c. 

^^oä) mit bem 3:empelf)errn md)t ba? 

Sft mtban 

er fuc^t 

Qf^n aller Drten. 


©tef) borf), Wa^ \d) Ijkx, 
2620 3nbem mir fo mein alt ®efd;meibe bur^ 
35ie §änbe ge^t, gefunben. 

(^t)m ein flein ©cmälbc geiöcnb.) 


§a ! mein 93ruber ! 
®a^ ift er, i[t er 1 — 2öar er ! tDar er ! a\)l — 
%i), tDacfrer, lieber 3unge, ba|3 \d) V\d) 
©0 friit; t>erIor! 2Ba^ i)äiV id) erft mit bir, 

2625 2ln beiner ©eif erft unternommen! — ©ittaf;, 

2a^ mir ba§ Silb. 2luci^ !enn' id)'§ fd;on ; er gab 
(g^ beiner altern ©d)^t)e[ter, feiner SiHa, 
®ie eine§ 3Jlorgen§ if;n fo ganj unb gar 
5iicf)t au^ ben 2lrmen laffen h)otlt\ S^ War 

2630 2)er le^te, ben er antritt. — %h, xd) liefe 
^f^n reiten, unb allein ! — 211;, SiHa ftarb 
aSor ©ram unb l?at mir'§ nie bergeben, bafe 
3dE) fo allein il;n reiten laffen. — @r 
3Blieb h^eg! 


2)er arme ©ruber ! 

^. 2luf5ug. 3. 21 uf tritt. 147 

Sa§ nur gut 
2635 ©ein ! — ©inmal bleiben tt)ir bod^ alle tt)eg ! — 
^ubern, — tt)er tt)ei^? 35er Job ift'^ nid^t aHein, 
2)er einem Jüngling feiner Strt ba§ Qxd 
3Serrücft. @r f^at ber geinbe mef^r, unb oft 
(Sriiegt ber ©tär!fte gleid^ bem ©d^h)ä($ften. — 9iun, 
2640 ©ei tüte if)m fei ! — ^d^ mu^ ba^ 93tlb bod^ mit 
®em jungen 2^em^)elf)errn tjergleid^en, mu^ 
2)od^ fel^n, tote biel mid^ meine ^^antafie 

giur barum bring' id^'^. 2lber gieb 

2)od^, gieb ! g^ ^iö i^i^ "^^^ ^^^^ f^S^" ; ^^^ 
2645 3Serftef)t ein toeiblid^ 2lug' am beften. 


(ju einem X{)ürftct)cr, ber t)ereintritt). 

ba? — ber STem^^el^err ? — @r !omm' 1 



@ud^ nid)t 

3u ftören, if^n mit meiner Jteugier nid^t 
3u irren — 

(Sie fe^t fid) feitmärtS auf einen Sofa unb (ä^t ben S(f)(eier fallen.) 


©ut fo! gut! — (Unb nun fein Xon ! 
2öie ber Wo\)l fein tt)irb ! — Slffab^ %on 
2650 ©d)[äft aud^ tüol^I tt)o in meiner ©eele nod^ !) 

148 Hatl^an bcr IDctfe. 

Vierter ituftntt 

^d^, bein ©efangner, ©ultan . . • 

3Kem ©efangner? 
2ßem irf) ba§ Sebcn fcf)en!e, h)erb' id^ bem 
3lxd)t anä) bie g^reil^eit fd;enlen? 

2öa§ bir jiemt 
3u tl^un, jiemt mir, erft ju bernel^men, nid^t 
2655 3Sorau§äufe^en. 2tber, ©u(tan, — ®anl, 
33efonbern ®an! bir für mein Seben ju 
beteuern, [timmt mit meinem ©taub' unb meinem 
ßf^arafter nid^t. — ßö [tef)t in aUm gäHen 
3u beinen ©ienften tt)ieber. 


SBraudE)' e§ nur 
2660 9lidE)t h)ibcr mid^ ! — Qwax ein ^aar §änbe mel^r, 
®ie gonnt^ id^ meinem g^einbe gern. SHlein 
^t|m fo ein §erj audE) mef)r ju gönnen, fäHt 
3Jiir fd^tüer. — ^d) f^abe mid^ mit bir in nid^t^ 
Setrogen, braber junger SJtann! 2)u bi[t 
2665 Wxi ©eer unb £eib mein 2tffab. ©ieb! id^ !önnte 
2)id^ ftagen, tüo bu benn bie ganje ^txi 
©eftedft? in iDeld^er §öl^Ie bu gefd^Iafen? 
3n ir)eld)em ©inniftan, bon n^eld^er guten 
2)it> biefe 33Iume fort unb fort fo frifd^ 
2670 6rf)alten tt)orben ? ©ief^ ! id^ !önnte bid^ 

^, 2luf5U9. 4. 21 uf tritt. 149 

@rinnern tDoHen, \va^ \vxx bort unb bort 
^ufammen au^gefüfjrt. ^d^ lönnte mit 
3)ir janfen, ba^ bu 6in ®ef)eimm§ bod^ 
SSor mir gel^abt! ©in 2l6enteuer mir 

2675 ^^^ unterfd^Iagen : — ^a, ba§ formt' xä), tt>enn 

3c£) bid^ nur fä^' unb nid^t aud^ mid^. — 3lnn, mag'^ ! 

S?on biefer fü^en S^räumerei ift immer 

®od^ fo Diel Wa^x, ba^ mir in meinem §erbft 

©in atffab tüieber blül^en foH. — SDu bift 

2680 6^ bod^ jufrieben, 3titter? 

atlle^, wa^ 
3Son bir mir !ömmt, — fei Wa^ eg loitt — ba^ lag 
211^ SBunfd^ in meiner ©eele. 


Safe nn^ ba§ 

©ogleid; öerfud^en. — 33Iieb[t bu toof)I bei mir? 
Um mir? — Sllö ß^rift, aU aJtujelmann, gleid^biel ! 
2685 "^m loeifeen 3)Jantel ober 3^^^^'t)n!; 
^m 3:^ulban ober beinem Jilje: tDie 
^u iüidft! ©leid)me[! ^d^ l^abe nie i:)erlangt, 
SDafe allen 33äumen (Sine 3tinbe toad^fe. 


©onft iDärft bu too^l aud^ fd;tt)erlid^, ber bu bift: 
2690 ®er §elb, ber lieber ©otte^ ©ärtner tDäre. 


9iun bann, Wmn bu nid^t fd^led^ter t)on mir benfft, 
©0 tt)ären tüir ja f^alb fd^on rid^tig ? 



150 Hatl^an bcr IPctfe. 


(ii)m bie §anb bictcnb). 

ein aSort? 

2cm)JCHerr (einfc^lagenb). 

©in SJiann ! — §termit em^)fange mef?r, 
311^ bu mir nel^men fonnteft. ©anj ber beine! 


2695 ^Mkl ©etrinn für einen %aQ ! jubiel ! — 
Äam er nid^t mit? 




Xempelljcrr (fvoftig). 

9iein. 3^ '^^"^ 

aBeld^ eine 3:(;at bon bir ! Unb iDeld^ 
(Sin U)eifeö ©lud, ba^ eine fold^e SC^at 
3um 33e[ten eine^ fold^en 3!Jlanne§ au^fd^lug. 

2700 ^a, jja! 


©D lalt ? — 9Jein, junger 9Jiann ! Wmn @ott 
2ßa§ ©uteö burd^ un§ tf^ut, mu^ man fo falt 
5Zic^t fein ! — felbft au^ 33efci^eibenl)eit fo talt 
9lici^t fd^einen tPoHen! 


S)afe bod^ in ber SBelt 
©in iebeö ®ing fo mand^e ©eiten ^at ! — 

^. 2Iuf5U9. ^. 2Iuf tritt. 151 

2705 3Son benen oft ftd^ gar mä)t ben!en lä^t, 
2Bie fie 3ufammenj)a[fen ! 

§alte bid^ 
3l\xx immer an bie beft^ unb J)reife ©ott! 
©er trei^, tt)ie fie 5ufammeni)affen. — 2lber, 
Söenn bu fo fd^h:)ievig fein h)ittft, junger SJJann, 
2710 ©0 iDerb' aud^ id^ ja \voi)l auf meiner §ut 
Miä) mit bir [)alten muffen? Seiber bin 
2lud^ iä) ein SDing t)on melen ©eiten, bie 
Dft nid^t \o xtd)t ju pa\\m fd^einen mögen. 

2)a^ fd^merjt ! — "^cnn 2lrgtPoI;n ift fo U)emg fonft 

2715 SRein (Jei^Ier — 


9^un, fo fage bod^, mit toem 
3)u'^ f;aft? — @ö fd^ien ja gar, mit 3iatf)an. 2Bie? 
2luf mtf;an Slrgtoof^n? 2)u? — @r!Iär bic^! fpric^! 
^omm, gieb mir beine^ 3^^^^^^^ ^^fl^ ^robe. 

3d^ t;abe loiber 9iat^an nid^tg. ^d^ jürn' 

2720 älßein mit mir — 


Unb über tpa^? 


2)a^ mir 

©eträumt, ein ^ube lönn and) tt)oJ)l ein Qube 

3u fein verlernen ; ba^ mir tt)ad^enb fo 



§erau^ mit biefem toad^en Traume! 

152 Hatl^an bcr IPeife. 

®u iDci^t t)on 3^atf^an§ ^Eod^ter, ©ultan. 3Ba^ 
2725 3c^ für fie t^at, ba§ tf)at id;, — iDeil id/^ t^at. 
3u ftolj, S)anf eiuäuernten, tx)o id^ xljn 
3l\ii)t fäete, Derfd^mäf)f id^ Stag für ^^acj, 
®aö SRäbc^en nocb einmal ju fe^u. 3)er Spater 
2Bar fern; er lömmt; er ^ört; er fud;t micf) auf; 
2730 @r banit ; er iüünfd^t, ba^ feine 2^od;ter mir 
©efaßen möge, fj3rid^t i)on 2lu^fid)t, f^rid^t 
3Son f)eitern g^ernen. — dlnn, id) laffe mid^ 
Sefd^tüal^en, lomme, fef)e, finbe U)irflid; 
©in 3Jtäbd^en . . . 211;, id; muji mid^ fd^ämen, Sultan! - 

2735 2)id^ fd^ämen? — ba^ ein S^^^^mäbd^en auf 
2)id; GinbrudE mad;te, bod; tuo^I nimmermel^r? 


®a^ biefem (SinbrudE auf ba^ lieblid^e 
©efd;luäl^ be^ 3Sater^ (;in, mein rafd;e!o ^erj 
©0 tt)enig Sßiberftanb entgegenfel^te ! — 
2740 ^d^ 2^ropf ! id; fi)rang jum jtDeitemnal in^ g^euer. — 
^<^nn nun Waxh i ä), unb nun iDarb i d; üerfd^mä^t. 


3)er tpeife 3Sater fd^lägt nun IDO^I 
3Jtid^ ^)Iatterbing^ nidE)t an^, 3)er tDeife 3Sater 
9)iu^ aber bod^ fic^ erft er!unben, erft 
2745 33efinnen. Slßerbing^ ! 2^f)at id^ benn ba§ 
3Jid^t aud^? (Srfunbete, befann id; benn 
3Jfid^ erft nid^t aud^, al^ fie im g^euer fd^rie ? — 
%üx\v>a^x ! bei ©ott ! @^ ift bod^ gar Wa^ ®d^öne§, 
®o ipeife, fo bebäd^tig fein! 

^. 2luf3U9. ^. 2Iuftrtti 153 

?Jun, nun ! 
2750 ©0 fiel^ bod^ einem Stlten eüt)a§ nad^ ! 
2ßte lange fönnen feine Steigerungen 
2)enn bauern? Söirb er benn bon bir Verlangen, 
3)afe bu erft 3wbe iperben foHft? 

2ßer ipeil ! 

SBer tDeife ? — ber biefen 3lati)an beffer fennt, 


2755 ®^^ 2l6erglaub', in bem \vxx aufgelDad^fen, 
5BerIiert, anä) \vtnn Wxx \l)n erfennen, barum 
®ocl^ feine Söiad^t nid^t über unö. — ©^ finb 
3lx(i)t aUe frei, bie i^rer Letten f^jolten. 


©e^r reif bemerft ! ®od^ 3tat\)an Wai)xlxd), ^latijan . . . 


2760 2)er Slberglauben fd^Iimmfter ift, ben feinen 
gür ben erträglid^ern ju Italien . . . 


2330^1 fein! ©od^ 9Zat^an . . . 


Sem allein 
SDie blöbe ^Ulenfd^l^eit ju i)ertrauen, bi^ 
©ie I^eUern SSal^r^eit^tag getpöl^ne; bem 
2765 StUein . . • 

154 Uai^an ber IPcife. 

@ut ! Slber yiati)an ! — 3tat\)an^ £o^ 
3ft biefe Qä)\üaä)l)t\t nid^t 


©0 bad;t' xä) aud) ! . . . 
SBenn gIeicf)tt)o(;I biefer Slu^bunb aUer 3!)tenfd)eu 
©D ein gemeiner 3^^^^ tüäre, bafe 
(ix 6f)riftenfinber ju belommen fud^te, 
2770 Um fie aU Selben aufjujiel;n: — Wk bann? 

2Ber fagt it;m fo Wa^ nad^? 

2)a^ 3iJ?äb(^en felbft, 
Wxi Wdä)ix er mid^ lörnt, mit beren Hoffnung 
©r gern mir 311 bejaf^len fd^iene, \va^ 
3d^ nid;t umfouft für fie getl^an foß l)abm : — 
2775 ®ie^ 3Jläbd;en felbft ift feine SCod^ter — nid^t, 
3ft ein Derjeltelt 6f)riflenfinb. 

2)a§ er 
2)em ungead^tet bir ntd^t geben iDoHte? 

Xtmpdi^tVV (heftig). 

2Boa' ober trotte ntd^t ! @r ift entbedft. 
®er tolerante ©(^lt)ä^er ift entbedft ! 
2780 3^^ tt)erbe l^inter biefen jüb'fd^en 2BoIf 
^m :pf)ifofo!pt;'f4)en ©d^af))elj §unbe fd^on 
.3u bringen tpiffen, bie il^n jaufen foHen! 

^. 2Iuf5ug» ^. 21 uf tritt 155 

Salabitt (emft). 
6ei rut^ig, Sf^rift ! 

2Ba^? ru^ig, (S^rift? — 2öenn ^ub' 
Unb 3JlufeImann auf ^ub', auf SUtufelmann 
2785 93eftef|en, fotl allem ber 6f;rift ben ß^riften 
3Uc^t mad^en bürfen? 

@a(abin (noc^ ernfter). 

gtu^ig, e^rift! 

XtmpClfitXt (gelaffen). 

3c^ fül^lc 
®e§ 3SorU)urf^ ganje Saft, — bie ©alabin 
3n biefe ©übe ^)ref;t ! %i), Wtnn xd) tüü^U, 
Sßie Slffab, — 2lffab fid^ an meiner ©teile 
2790 hierbei genommen f^ätte ! 


yixä)t Diel beffer ! — 
3Sermutnd^, ganj fo braufenb ! — SDod^, h)er l^at 
S)enn bid^ aud^ fd^on geleiert, mid^ fo toie er 
5Rit Sinem SBorte ju befted^en? greilid^, 
Söenn aße^ fid^ i^er^ält, tote bu mir fageft, 

2795 ^cinn id^ mid^ felber laum in Jiatl^an finben. — 
^nbef;, er ift mein 3^reunb, unb meiner g^reunbe 
SJlu^ leiner mit bem anbern l^abern. — Sa^ 
S)id^ tDeifen ! ©ef; be^utfam ! ®ieb i^n nid^t 
©ofort ben ©d^toärmern beine^ ^Pöbel^ pxcx^l 

2800 SBerfd^loeig, loa^ beine ®eiftlid^!eit an il^m 
3u räd^en mir fo naf)t legen tüürbe ! 
©ei feinem ^uben, feinem 3JlufeImanne 
3um SCro^ ein g^rift ! 

156 Hatl^an ber lUetfe. 


93alb Wäx^ bamit ^n fj)ät ! 
S)od^ ®anl ber 93Iut6egier be^ ^atriard;en, 
2805 S)e^ SBerfjeug mir ju n^erben graute ! 

3)u !am[t jum ^^atriard;en el;er al^ 
3u mir? 


^m Sturm ber 2eibenfd;aft, im SBirbel 
®er Unentfdjloffen^eit ! — ^Serjei^ ! — S)u iüirft 
SSon beiuem 2lfjab, fürd^t' id^, ferner nun 
2810 5iici^t^ mef^r in mir erfennen tDollen. 


e^ biefe gurd^t nid^t felb[t ! mid) bünft, id; n)ei^, 
2lu^ tt)eld;en g^ef^lern unfre 2^ugenb feimt. 
$fleg biefe ferner nur, unb jene f ollen 
33ei mir bir tDenig fdiaben. — Slber gel) ! 

2815 ©ud^ bu nun 3laii)an, Wk er bid^ g^fudE)t, 

Unb bring i^n l^er. ^d^ mufe eud^ bod^ jufammen 
3Serftänbigen. — 2ßär' um ba^ 50täbd^en bir 
3m (Srnft ju tf)un: fei rul^ig. ©ie ift bein! 
3tuc^ foll e§ 9iat^an fd^on emt)finben, ba^ 

2820 (Sr of)ne ©d^U^einefleifd^ ein ß^riftenünb 
©rjief^en bürfen ! — ©ef| ! 

(Xer 2;enipe(l)err öcljt ah, unb 8ittal) Derlä^t hen Sofa.) 

/H;. 21uf3ug» 5. 21 uf tritt 157 

fünfter 2tuftrttt 
© a I a b t n unb @ 1 1 1 a ^. 


©anj fonberbar! 


©elt, ©ittaf)? 3JJu^ mein 2lfjab md}t ein braber, 
©in fd)öner junger Tlann geh^efen fein? 


SSenn er fo War, unb nicf)t ju biefem Silbe 
T825 3)er 2;:em^Kl[)err bielme^r gefeffcn ! — 2lber 
2öie i)a\t bu bod^ bergeffen fönnen, bic^ 
9tad^ feinen ©Item 5U er!unbigen? 


Unb in^befonbre tt)obI nac^ feiner SRutter? 
Db feine 9}lutter ^ier ^^u Sanbe nie 
2830 ©en)efen fei? — ?iic^t tDa^r? 


®a§ mad^ft bu gut! 

D, möglid^er h3är^ nid^t^l ^enn 3tffab U)ar 
Sei t^übfd^en ß^riftenbamen fo h)iII!ommen, 
2luf ^übfd^e S^riftenbamen fo er^)id^t, 
3)a^ einmal gar bie 3tebe ging — 5JJun, nun, 
2835 ?Oian f^rid^t nid^t gern babon. — ®enug, irf) f^ab* 
^f^n tDieber ! — tt)iU mit allen feinen gestern, 
3!}tit aUtn Saunen feinet tt)eid^en §erjen§ 
gt^n tüieber \)abm ! — Dl) ! ba^ SJiäbd^en mu§ 
^l^m SZatl^an geben. 2)feinft bu nid^t? 

158 rcatl^an ber rOeife. 

3^m geben? 
2840 3^m laffen ! 

Sraerbing^ ! 2öa§ f)ätte 9^atf^an, 
©obalb er nid^t x\)x SSater ift, für Siedet 
Sluf fie? 2öer if^r ba§ Seben fo erf^ielt, 
STrilt einzig in bie Jted^te be^, ber i^r 
e^ gab. 

2ßie alfo, Salabin? Wtnn bu 

2845 5i^^^ öl^i^ ^^^ 9JJäbd;en ju bir näljmft? ©ie nur 

3)em unrerf)tmä^igen Sefi^er gleid) 

entjögeft ? 


2il^äte ba§ trof^I not? 


5Rot nun 

2Bof)I eben ntd^t ! — ®te Hebe 9?eubegier 
2^reibt mxd) allein, bir biefen 9iat ju geben. 
2850 3)enn t)on getüiffen 9Jlännern mag id) gar 
^u gern fo balb tüie möglid^ iüiffen, Wa^ 
Sie für ein 9)Wbci^en lieben lönnen. 



©0 fd^idE unb la^ fie E^olen. 

®arf id^, 33ruber? 

9{ur fd^one 5Ratl^ang! 9?at^an mu^ burd^au^ 
2855 9?id^t glauben, ba^ man mit ®ett)alt xi)n i)on ^ 
3i^r trennen tr>oKe, 


^. 2Iuf3ug- 6. 21uftritt 159 


©orge nid^t. 

^d) tnu^ fd^on felbft fef^n, h)o 2ll=§afi bleibt. 

Sedjfter 2tuftrttt» 

Scene: btc offne Sf^^^' i^ 9lat!)an§ §aufe, öegeu btc ^almen gu, tüte im 
erfteti ^Ittftritte be§ erfteix ^ufäitgey. öm Xeit bcr äöareit uitb ^oftbar= 
feiten liegt au§gefratnt, beren ebenbafelbft öebad)t tt)irb. 

9^atf)an unb !5)aj[a. 

D, aßc§ l^errli^ ! 2ltle^ au^erlefen ! 
D, alle§ — ji:)ie nur "^ijx e§ geben lönnt. 
2860 2Bo tDirb ber ©ilberftoff mit golbnen Spanien 
©emad^t? 2Ba§ loftet er? — S)a§ nenn' id^ nod^ 
©in Srautfleib! ^eine Königin i^erlangt 

@§ befjer. 


Srautüeib? äBarum 93raut!Ieib d^xx'^. 

^e nun! ^I^r badetet baran fretlid^ nid^t, 
2865 211^ "^ijx \i)n fauftet. — 3lber i:)af)rlid^, 5?atl^an, 
2)er unb fein anbrer mu^ e§ fein ! 6r ift 
3^^ Srautfleib tüie beftellt. ®er treibe ©runb 
(Sin 33ilb ber Unfd^ulb, unb bie golbnen ©tröme, 
2)ie aller Drten biefen ©runb burd&[cf)längeln, 
2870 ein 33ilb be^ $Reid;tum^. ©e^t ^br? Merliebfi! 

160 rtatl^an bcr IPcife, 

2öa§ im^elft bu mir ba? 3Son tDeffen 33rautIIeib 
©innbilberft bu mir fo geleiert ? — 33ift bu 
®enn Sraut? 

9?un tDer benn ? 

Sc^?— lieber ©Ott 

2Ber benn? 35on h)e[fen 93raut!Ieib [prid;ft bu benn? — 
2875 2)a§ allcö ift ja bein unb feiner anbern. 

3ft mein? ©oH mein fein? — Sf^ f^^ 3lecl^a nid;t? 

2Ba§ icf) für 9lec^a mitgebrad)t, ba§ ließt 
3n einem anbern 93aHen. 3Jtad) ! nimm iDeg ! 
^Erag beine ©iebenfad;cn fort! 

^Serfud^er ! 

2880 9?ein, n)ären eg bie .Roftbar!eiten audE) 

®er ganzen SBelt ! 3Zi(f)t rüf)r an ! Wtnn "^itx mir 
SSorl^er nic^>t fdjlDört, bon biefer einjigcn 
®elegenf)eit, bcrgleirf)en (Sud) bcr §immel 
Jtid^t 3tt)eima( fd^iden W'ixi, ©ebraud; ju mad^en. 


2885 ©ebraud^? t)on tt)a§? — ©elegenl^eit ? tnoäu? 

D fteßt (Sud) nid)t fo fremb ! — 3JJit furzen 3Borten : 
2)er 3:;empelberr liebt 3ied)a ; gebt fie xi)m 1 

/^^ 2(uf3ug- 6. 21 uf tritt. 161 

©0 bat bod^ einmal (Sure ©ünbe, bie 

^ä) länger nic^t t)erfc^h)etgen fann, ein (Snbe. 

2890 ©0 fömmt ba§ SJtäbd^en iDteber unter Sf;ri[ten, 
2öirb it)ieber, Wa^ fie i[t, ift tt)ieber, h)a§ 
©ie n)arb : unb "^ijx, '^\)x "i^aht mit ad beut ©uten, 
2)a§ tt)ir ©ud^ nid^t genug üerbanfen fönnen, 
3l\ä)t 3^euer!ol)Ien blo^ auf @uer §au^t 

2895 ©cfammelt. 

©orf; bie alte Seier imeber? — 
3Jfit einer neuen ©aite nur belogen, 
®ie, fürd^t' kl), lt)eber ftimmt nodf> f)ält. 

2Bie fo? 

SRir tr>är' ber Jem^el^err fd^on red^t. 3^^ gönnt' 
3dE) 3ierf)a mel^r al§ einem in ber Sßelt. 
2900 2lIIein . » . 5tun, i)aht nur ©ebulb. 

©ebulb ift @ure alte Seier nun 
200^1 nic^t? 

5Rur tt>enig S^age nod; ©ebulb ! 
©iel^ bod^ ! — 9Ber !ommt benn bort ? ©in ^lofterbruber ? 
®ef), frag i^n, Wa^ er tDttt. 

2öa§ tüirb er tüoßen? 

(Sic ocf)t auf il)n 3u unb fraGt.) 


2905 ©0 gieb ! — unb ef)' er bittet. — (2öüfet' id^ nur 
35em SCem^elf^errn erft beiäufommen, of^ne 

162 Hatt^an ber IDetfe. 

S)ie Urfad^ meiner 3?eugier if)m ju jagen! 
'I)mn h)enn id^ fie if)m fag', unb ber SBerbad^t 
S[t ol^ne ©runb, fo f)ab' id^ ganj umfonft 
2910 ®en aSater auf ba§ (S^)iel gefegt,) — 23a§ iff§? 

6r tüiH @ud^ f^^red^en. 

3Jun, fo la^ i^n fommen, 
Unb gel) inbefj. 

Siebenter 2luftritt. 
9^at^an unb ber ^lofterbrubcr, 

(3^ bliebe 5Red^a§ Sater 
®od^ gar ju gern! — 3^^^ tcinn xd)'^ benn nid^t bleiben, 
3(ud) Wmn xd) an\i)'öx\ e§ ju J^eifeen? — ^l^r, 
2915 S^^ f^If^f^ ^^^^' i^'^ i^c)d; immer axid) aoä) i^ei^en, 
SBenn fie erlennt, h)ie gern iä)^^ tüäre.) — ®eF) ! — 
2ßag ift ju 6uern ©ienften, frommer 33ruber? 


9?id^t eben mel. — 3^ f^^"^ ^i^/ §^^^ 3Jatl^an, 
6udE) annod^ h)of)I ju fe^n. 

©0 fennt ^l^r mid^? 


2920 ^e nu, tt)er lennt (Sud^ ni(^t? ^l^r f^abt fo mandE)em 
3a @uern 5^amen in bie §anb gebrüdft. 
@r ftef)t in meiner aud^ feit t)ielen ^af^ren. 

^. yuf3ug. 7, Tlnfttxit 163 

(nac^ feinem ^Beutet (angcnb). 

Kommt, SBruber, fommt ; id^ frifd/ if)n auf. 


§abt ®an!! 
Sc^ \mxV e§ 2(rmern ftef)Ien, nef)me md)t^, — 
2925 Söenn 3^^ ^^^ ^^^^ erlauben ttjoKt, ein iDentg 
(Sud^ meinen 9Jamen aufjufrif(f;en. 2)enn 
^d^ !ann mid^ rüf^men, aud^ in (Sure §anb 
@tjt)a§ gelegt ju f)aben, tt)a^ nid^t ju 
SSerad^ten tt)ar. 


Sßerjei^t ! — "^d) fd^äme midb — 
2930 ©agt, \va^ ? — unb nef)mt jur 33u|e fiebenfacb 
Den Sßert be^felben t>on mir an. 


.giört borf) 
S8or allen ©ingen, tt)ie id^ felber nur 
@r[t f)eut' an bie^ mein @ud^ bertraute^ ^fanb 
(Srinnert tr)orben. 

3Jlir bertrauteg ^fanb? 


2935 3Sor furjem fa^ id^ nod^ aU ©remit 
2luf Quarantana, untüeit ^erid^o. 
®a !am arabifd; JRaubgefinbel, brad^ 
9)Zein ©otte^^äu§d)en ah unb meine ßeße 
Unb [d^le^)^)te mid^ mit fort, ^wnt ©lüdf entfam 

2940 3d) tiorf) unb flof) f)ierf)er jum ^atriard^en. 
Um mir ein anber *ipiä^d^en auöjubitten. 

164 Tiail^an bcr rDctfe, 

2ltoD id6 meinem ©ott in 6infam!eit 
33i§ an mein feiig ©nbe bienen !önne. 

3d^ ftef)' auf ^of^Ien, guter Sruber. 3!Jiarf)t 
2945 @^ furj. 5Da^ ^fanb ! ba§ mir i:)ertraute ^fanb ! 


©ogleicf), §err 5J?at[)an. — ?tun, ber ^atriard) 
23erfj3rac]^ mir eine Siebelei auf J^fjabor, 
©obalb al§ eine leer, unb bie^ injtDifdjen 
^m 5lIofter mid; aU Saienbruber bleiben. 
2950 ®a bin id^ je^t, §err 5Jtatl;an, unb Verlange 
®e§ XaQ^ tt)of)I f)unbertmal auf S^f^abor. S)enn 
®er ^atriard; brandet mid^ ju allerlei, 
SBobor id^ großen 6IeI \)ahc, 3^^ 
@£em^3el : 

2)iacf)t, id) bitf (guc^! 


5iun, eö lömmtf 
2955 ^T)a f;at if)m jemanb f^euf in^ D[)r gefegt, 
®§ lebe l)ier f^erum ein Sube, ber 
Sin ßbriftenlinb afö feine Xod^ter fid^ 

2Bie? (^Betroffen.) 


§ört mid^ nur au§ ! — ^nbem 
6r mir nun aufträgt, biefem ^wben ftrad^, 
2960 2Ö0 möglidb, auf bie (Spnx ^u lommen, unb 
@ett>altig fid) ob eine§ fo[d;en g^rebel^ 

/^, 2Iuf5U9. 7. 21 uf tritt 165 

(Srjürnt, ber i^m bie Waljx^ ©ünbe VDiber 

2)en f;eirgcn ©cift bebünft ; — bag ift, bie ©ünbe, 

®ie aller ©ünben größte ©ünb^ un^ gilt, 

2965 3tnx ba^ it)ir, ©Ott fei S)an!, fo red^t nid^t tpiffen, 
Sßorin fie eigentlid^ beftel;t : — ha Wa6)i 
3)Jit einmal mein ©eiDiffen auf, unb mir 
3^ättt bei, xd) !önnte felber Ipü^I Dor Q6im 
Qxi biefer unDerjei^Iid; großen ©ünbe 

2970 ©elegen[)eit gegeben \)ab^n. — ©agt : 

§at dnä) ein 9^ieit!ned^t nid)t i)or ad^tjef^n ^af^ren 
©in ^öd^terd^en gebradE^t 'oon tx)enig äBod^en? 

SBie ba^? — ?Jun freilidt) — allerbing§ — 


ei, fe^t 

3}lid^ bod; red^t an ! — 3)er Sleitlned^t, ber bin id[;. 

2975 ©eib 3^^? 


2)er §err, bon iüeld^em irf)'ö @ud^ brad^te, 

2Bar — ift mir red^t — ein §err bon g^ilne!. — 2Bolf 

3Sou gilnef! 


Jiic^tig ! 


SBeil bie SKutter lurj 
3Sor^er geftorben tt)ar, unb fid^ ber 3Sater 
3laä) — mein' id^ — ©ciäja ^)lö^Iid^ tt)erfen mufete, 
2980 SBo^in ba§ SBürmd^en if?m nicf)t folgen !onnte, 
©0 fanbt' er'g ©ud^. Unb traf id^ @ud^ bamit 
9iid^t in Sarun? 

166 Hat I| a n bcr IP ei fc. 


©anj red^t I 


(S^ h)är' fein 3Bunber, 
"iBtnn mein ©ebäd^tni^ mid^ betrög\ ^d^ f^abe 
®er brai)en §errn fo t>iel gef^abt, unb biefem 
2985 §ab' id^ nur gar ju furje ^txi gebient. 
@r blieb balb brauf bei Striaton unb tt)ar 
SBol^I fon[t ein lieber §err. 

Sa h)of;I ! ja jdoI^I ! 
3)em id; fo Diel, fo Diel ju banlen t)abe! 
2)er me^r al^ einmal mid^ bem ©d^t^ert entriffen ! 


2990 D fd)bn ! ©0 U)erb't '^ijx feinet 2:öd)terd^en§ 
@ud^ um fo lieber angenommen l^aben. 

®a^ fönnt ^l^r benfen. 


5JJun, n)o ift e§ benn? 

6§ ift bod^ tüol^l nid^t etlpa gar geftorben ? — 
Sa^f ^ lieber nid^t geftorben fein ! — 3Benn fonft 
2995 3lnx niemanb um bie ©ad^e U)ei^, fo l;at 
©^ gute SBege. 

§at eg? 


STraut mir, ^Jatf^an! 
®enn fe^t, id^ benfe fo ! SBenn an ba§ ®ute, 
2)a^ ic^ ju ti)nn Dermeine, gar ju naf) 

^, 2luf5ug. 7» 21 uf tritt. 167 

2Ba^ gar ju ©d^Iimme^ fltenjt, fo tl^u' id^ lieber 

3000 2)a^ ®ute nii^t ; tüeil W\x ba§ ©d^Iimme jh^ar 
©0 jiemlid^ jut)erlaffig lennen, aber 
33ei tüeiten nid^t ba^ @ute. — 2Bar ja tt)ol^I 
^iatürlid^, lüenn ba^ Sl^riftentöd^terd^en 
9f?ed;t gut t)on @ud^ erjogen tverben foUte, 

3005 2)a^ 3f)r'^ aU ©uer eigen 2;öd^terd^en 
©rjögt. — S)a^ hättet ^^r mit aller Sieb' 
Unb STreue nun getl;an, unb müßtet fo 
S3eIof)net ttjerben? S)a^ ipiQ mir nid^t ein. 
@i freilid^, flüger l^ättet ^f^r getf^an, 

3010 2Benn ^l^r bie Sl^riftin burd^ bie jlDeite §anb 
2ll§ 6f;riftin auferäiel^en laffen ; aber 
©0 l^ättet St)r baö ^inbd^en 6ure^ 3^reunbö 
2tud^ nid^t geliebt. Unb ^inber braud)en Siebe, 
SBär^ö eine^ tt)ilben SEiere^ Sieb^ aud^ nur, 

3015 ^n fold^en 3<^^^^^ ^^^^ ^"^ S^riftentum. 
3um Sl^riftentume f;at'^ nod^ immer Q6t, 
2Benn nur ba§ SKäbd^en fonft gefunb unb fromm 
3Sor (Suern Slugen aufgetoad^fen ift, 
©0 blieb'^ k)or ©otte§ 3lugen, Wa^ e§ tDar. 

3020 Unb ift benn nid^t ba§ ganje ßi^riftentum 
3luf§ ^ubentum gebaut? (gg l^at mic^ oft 
©eärgert, l^at mir SCf)ränen g'nug geloftet, 
%(tnn ©Triften gar fo fef)r bergeffen fonnten, 
®a^ unfer §err ja felbft ein ^ube \vax. 

3025 ^l)x, guter Sruber, mü^t mein g=ürfi)rad^ fein, 
'^znn §a^ unb ©lei|nerei fi^ gegen mid^ 
(Srl^eben foHten — liegen einer %i)at — 
91^, n)egen einer 2:f;at ! — 5)^ur ^i)x, ^^r foHt 

168 ttatl^an ber IPetfc. 

©ie tüiffen ! — Jief^mt fte aber mit in^ ©rab ! 

3030 3lod) f;at mid^ nie bie ©itelfeit Derfud;t, 
©ie jemanb anbern ju etää^Ien. @ud^ 
2tllein erjäf)!' \ä) fie. ©er frommen ©infalt 
2((Iein erjäf;!' id^ fie. SBeil bie allein 
3Serftel^t, Wa^ fid^ ber gottergebne SJJenfd^ 

3035 5ür %\)aUn abgetüinnen fann. 


^l^r feib 
@erüf)rt, unb ©uer 2luge fte{;t t)olI SBaffer? 

^i)x traft mid^ mit bem Äinbe ju ®arun. 
^^r tüi^t tr)of)l aber nid;t, ba^ n)enig Xage 
3ut)or in ®atf^ bie Sfjriften aße "^nitn 

3040 SJlit 3Beib unb ^inb ermorbet f)atten, toi^t 
SBof^I nid^t, ba§ unter biefen meine grau 
3Jlit fieben f^offnung^DolIen Q'6i)nm fid^ 
Sefunben, bie in meinet 93ruber^ §ciufe, 
3u bem id^ fie geflüd^tet, in^gefamt 

3045 SSerbrennen muffen. 


2lHgered^ter ! 


^\)x famt, ^att» i^ brei Xao,' unb m^V in Slfc^^ 
Unb ©taub bor ©ott gelegen unb gett)eint. — 
©etpeint? Seiner mit ©ott aud^ irol^l gered^tet, 
©ejürnt, getobt, mid^ unb bie 2BeIt berlDünfd^t, 
3050 ®er ©f^riften^eit ben uni)erfö^nlid^ften 
§afe jugefd^lx)oren — 

^. ^uf3U9. 7. 21uftritt 169 


®ücl^ nun fam bie Sßernunft aHmäf^lid^ iDieber. 
©ie \)ßxad) mit fanfter ©timm': „Unb bod^ ift ©Ott! 
®üc^ Wax auc^ ©otte§ 9tatf^Iufe ba^ ! 2ßoI;lan ! 

3055 5?omm ! übe, Wa^ bu längft begriffen ^aft, 
2Ba^ fid^erlid^ ^u üben fc^lDerer nid^t 
211^ ju begreifen ift, tDenn bu nur \v\ü\t. 
©tef) auf!" — gd^ ftanb ! unb rief ju ©ott: ^d^ n^itt! 
Söidft bu nur, ba^ id^ WiH ! — 3^^^^ fti^ßt ^f;r 

3060 ^om ^ferb' unb überreid^tet mir ba§ ^inb, 
3n @uern 5!}lantel eingel^üUt. — 2öa§ 3^^ 
3Jlir bamal^ fcigtet, Wa^ id) ®ud;, i)ah^ iä) 
Sergeffen. ©0 i)iel ioei^ ic^ nur: id; nal^m 
®a^ Äinb, trug'ö auf mein Sager, fü^t' e^, tparf 

3065 *^JDtid^ auf bie S!nie unb fc^Iud^jte : ©ott ! auf fieben 
5Dod; nun fd^on eine^ loieber! 


mati)anl 3laif)anl 
3^r feib ein ß^rift ! — Sei ©Ott, g^r feib ein (S^rift ! 
6in beff'rer 6f;rift toar nie! 

aSo^I un^! "^tm Wa^ 
Wxä) ^nd) jum Sf^riften mad^t, ba^ mad^t @ud^ mir 

3070 Qnm ^uben ! — Slber la^t un^ länger nid^t 
(Sinanber nur ertpeid^en, §ier braud^fö Stf;at! 
Unb ob mid^ fiebenfad^e Siebe fd^on 
Salb an bie^ einjage frembe 5Uiäbd^en banb, 
Dh ber ©ebanfe mid^ fdE)on tötet, ba§ 

3075 S^ meine fieben ©öf)n' in i^r auf^ neue 

170 Ha tt^ an ber XPetfe. 

SBerlieren foH : — lüenn fie bon meinen §änben 
®ie SSorfid^t hJteber forbert, — id^ gef^ovd^e! 


3l\xn boHenb^ ! — 6ben ba^ bebad)t' id^ mid^ 
©0 mel, 6ud^ anjuraten ! Unb fo i)aV^ 
3080 6ud^ 6uer guter ©eift fd)on angeraten! 


9Zur mu^ ber erfte befte mir fie nid^t 
©ntreifeen h:)oIlen! 


9Zein, getüi^ nid^t! 

2luf fie nid^t gröfe're 9ied^te f;at aU \d), 
SJtufe früf^ere jum minften l^aben — 


3085 3)ie i^m 3tatur unb 33Iut erteilen. 


^reilid^ I 


3Jlein' xä) e^ aud^ ! 

®rum nennt mir nur gefd^tpinb 
®en SJlann, ber il^r aU Sruber ober Dl^m, 
2llg 3Setter ober fonft al§ Qip'p Derlranbt : 
3f)m tritt id^ fie nid^t DDrent[)aIten — fie, 
3090 2)ie j|ebe§ §ciufe§, jebe^ ©laubeng Qmit 
Qn fein erfd^affen unb erlogen trarb. — 
^d^ l^off', 3^^ ^ife^ ^0^ biefem (Suern §errn 
Unb bem ©efd^Ied^te beffen mel^r aU \i). 

^. 2luf5ug. 7. 2Iuftritt. 171 

SDa^, guter ?Jatf)an, n)ol^I nun fd^n^erlid^ ! — SDenn 
3095 3f?^ ^^^^ l^ f^^^ gefrört, ba^ id^ nur gar 
gu lurje Qtxt bei if;m getDefen. 

Sf)r benn nid^l tüenigften^, \va^ für ©efd^led^t^ 
2)te 5IRutter tüar? — Sßar fie nid^t eine ©tauffin? 


3Bof)I möglid^ ! — "^a, mxä) bünit. 

§iefe nid^t i^r Sruber 
3100 Äonrab \)on ©tauffen? — unb Wax S£ettH)eIl^err ? 


Söenn mirf)'§ nid^t triegt. 5Dod^ f;alt ! SDa fällt mir ein, 
®a| id^ öom fePgen §errn ein Süd^eld^en 
^od) \)ab\ ^ä) jog'^ il)m auö bem S3ufen, al^ 
SBir il^n bei 2l^Ialon t)erfd^arrten. 


3105 @§ finb ©ebete brin. 2Bir nennen^^ ein 

33remer. — 3)a^, bad^f id^, fann ein ßl^riftenmenfd^ 
^a h)ol)l nod^ braud^en. — 3^ ^^^ freilid^ nid^t — 
^d^ fann nid^t lefen — 

SCI^ut nid^t^ ! — 3^ur jur ©ad^e. 


gn biefem 33ü4)eld^en ftel)n t)orn unb leinten, 
31 10 2Bie id^ mir fagen laffen, mit be^ §errn 

172 Hatl^an ber IDctfe. 

©eibeigner §anb, bie 2tngef)ürigeu 
SSon i^m unb x\)x gcfd^rieben. 

D ertt)ünfd;t ! 
®t\)t ! lauft ! I)oIt mir ba§ 33üd;eld;en. ©efdE^ipinb ! 
3d^ bin bereit, mit ©olb e^ aufäiüDiegeu, 
3115 Unb taufenb ^anf baju! ßilt! lauft! 


$JledE)t gern ! 

6^ ift arabifd^ aber, tüa§ ber §err 
§ineingefd^rieben. m) 

(Sinerlei ! 3iur f;er ! — 
®Dtt! Wtnn \ä) bod; ba^ 3JJäbd^en nod; bef^alten 
Unb einen foId;en 6ibam mir bamit 

3120 Erlaufen fönnte! — Q6)Wtxl\ä) tVD\)l\ — 5Jtun, faU^ 
(S^ au^, h)ie'§ Wxü ! — 2ßer mag e§ aber benn 
©elDefen fein, ber bei bem ^atriard)en 
©0 tiWa^ angebrad^t? ®a§ mufe id; bod^ 
3u fragen nid^t i:)ergeffen. — 3Benn e§ gar 

3125 2Son ©aja !äme? 

2td}ter 2luftritt. 
3)aia unb 9^ a 11^ an» 

(eiliö unb nerlcGcn). 

S)enft bod^, 5Rat^an! 


^. 21uf5ug. 8. 2Iuf tritt. 173 

®a§ arme i^inb erfdEiraf tt)ol;l redE)t barüber ! 
S)a fd^icft . . . 

35er ^atriard^? 

®e§ ©ultanö ©d^h^efter, 
^rinjeffin ©ittal^ . . • 

3lx^i ber ^atriard^? 

5Rem, ©itta^! — ^ört 3t)r nid^t ? — ^rinjeffin ©itta^ 
3130 ©d)icft ^er unb Iftf^t fie ju fid^ Idolen. 

Sä^t 3Jed}a f)oIen ? — ©ittal^ lä^t fie f)oIen. — 
?tun, t:)enn fie ©ittaf) f)oIcn lä^t, unb nid^t 
®er ^atriardf) . . . 

2öie fommt ^l^r benn auf ben? 

©0 l^aft bu !ürjltd^ nid^t^ bon if)m gel^i)rt? 
3135 ©ett)i§ mdE)t? 3lud; \\)m mdf)t§ geftedft? 

2Bo finb bie 33oten? 


174 Hatl^an bcr XPeife. 

Sd^ \t)\U fie bod^ 
3tu§ SSorfid^t felber f^red^en. ^omm ! — 2Benn nur 
SSom ^Patriard^en nid^tg bal^inter ftedt. (2i&.) 

Unb td^ — id^ fürd^te ganj h)a§ anbre^ nod^. 

3140 2Ba§ gilt'§? bie einjige öermcinte %o6)Ux 
©0 eines reid^en guben h)är' aud^ n:)ol^I 
gür einen 3[Ruf elmann nid^t übel ? — §ui, 
3)er XemJ}eI^err ift brum. Sft brum, \vtnn id^ 
35en jlreiten ©d^ritt nid^t aud^ nod^ lüage, nid^t 

3145 2tud^ if)r nod^ felbft entbedEe, tner fie ift ! — 
©etroft ! £a^ mid^ ben erften 3lugenbIidE, 
2)en xd) attein fie Ijahc, baju braud)en ! 
Unb ber trirb fein — DieHeid^t nun chtn, h)enn 
^d^ fie begleite. ©0 ein erfter 2BinI 

3150 ^ann untern)egen§ tt)enigften§ nid^t fd^aben. 

Sa, \a ! 3l\\x ju ! ^e^t ober nie ! 9tur ju 1 Qtm nad^.) 

JünffBr Jflufjug. 

(grfter 2tuftritt. 

Scene: t)a§ Simmer in Salabtn§ ^ataftc, in tt)e(c^c§ bic 35eute( mit @clb 
getragen tüorben, bie nocf) su \et)en. 

@ a ( a b i n unb ba(b barauf t)erfcf)icbene 3J?ame(ucfen, 

Soirtbin (i"^ §ereintreten). 

®a ftef^t ba§ ©elb nun nod; ! Unb niemanb lt)ei^ 
S)en ©ertüifd^ aufjufinben, ber t)ermutlttf) 
2ln§ ©(^ad^brett irgenbn)o geraten ift, 
3155 ®a§ i^n trol^l feiner felbft t)ergeffen mad^t; — 

SBarum nid^t meiner? — 9?un, ©ebulb! 2Ba§ giebf^? 

@itt aJlamclutf» 

(SrtDünfd^te 5Rad^rirf)t, ©ultan ! g^reube, ©ultan ! 
®ie Äaratüane bon i?af;ira fömmt, 
^[t glüdEIid^ ba ! mit fiebenjäl^rigem 
3160 Sribut be^ reiben ^xU, 


93ral), ^bra^im ! 
3)u bift mir tt^al^rlid^ ein tüillfommner ^ote 1 — 
§a ! enblid^ einmal ! enblid^! — §abe ®an! 
2)er guten 3^i^w^9- 

2)Cr 3JJamc(urf (roartenb). 

(3iun? nur ^er bamit!) 


176 Hatlian ber ITctfe. 


2ßa§ n^arfft bu? — ©el^ nur triebet. 

2)cr a)lamclttrf, 

Sern SffiiHfommnen 
3165 ©onft nid^t^? 

a33a§ benn nod^ fonfl? 

Sern guten 93oten 
^ein 33otenbrot? — ©0 Wäx' xä) \a ber er[te, 
S)cn ©alabin mit Sßorten abäulof^nen 
J)od) cnblid^ lernte? — 2tud^ ein $Ruf)m! — ber erfte, 
3!Jtit bem er tnidferte. 


©0 nimm bir nur 
3170 ®ort einen 33eutcl. 

9Jcin, nun nid^t! 3)u iannft 
3Jiir fie nun alle fd^enfen h)Dllen. 


STro^ ! — 

^omm ^er! 3)a \)a\i bu jlüci. — ^m ©ruft? er ge^t? 
3;:^ut mir'§ an ©belmut jubor? — ®enn fidler 
3Jlu^ il^m e^ faurer tDerben, au§jufrf)Iagen, 
3175 311^ mir ^u geben. — 3'&^<^^i^- — 2ßa§ lommt 
3!JZir benn aud^ ein, fo lurj i)Dr meinem Slbtritt 
3luf einmal ganj ein anbrer fein ju tDoHen ? — 
2BilI ©alabin al^ ©alabin nid}t [terben? — 
©0 mufet' er aud) aU ©alabin nid^t leben. 

@iu ^tticitet ^Jlamtlnd, 

3180 9^un, ©ultan! .. . 

5. yufsu^. ^ 21 uf tritt. 177 


2öenn bu mir ju tnelben lömmft . . • 

^weiter ajJamcUitf. 

S)a^ au§ Slg^^ten ber 3::ran§^ort nun ba! 


ßam id^ bod; ju f^ät! 



3u fj)ät? — ®ä nimm für beinen guten 2Bi(Ien 
3)er Scutcl einen ober jtt)ei. 

3ttJeitcr 3Jlame(ntf. 

maä)i brei! 

3185 ^a, tt)enn bu red^nen lannft ! — ©0 nimm fie nur, 

^weiter aRamcIuef, 

®§ tüirb tt)of^I nod^ ein britter fommen, — tt)enn 
@r anber^ fommen !ann. 


2Bte bag? 

3tt)cttcr SPlamcIurf, 

Se nu, 

®r l^at and) tt)ol;l ben §alö gebrod^en! ®enn 
©obalb lt)ir brei ber 3ln!unft be§ 2^ran§^)ort§ 
3190 3Serfid^ert tt)aren, f^rengte jeber frifdE) 
2)aöon, ®er borberfte, ber ftürjt; unb fo 

178 Hatt^an ber IDeife- 

^omm' xd) nun t)or unb bleib' an6) bor bi§ in 
®ie ©tabt, it)o aber ^bra^im, ber SedEer, 
2)ie ©afjen beffer fennt. 


D, ber ©eftürgte! 
3195 greunb, ber ©eftürjte ! — 9teit xi)m bod; entgegen. 

3tticitcr SDlamehtcf» 

®aö tDerb' icf) ja wo\)l t^un 1 — Unb Wenn er lebt, 
©0 i[t bie §älfte biefer Seutel fein. 

(Q5cf)t ah.) 


©iet), tDeldb ein guter, ebler ^erl anä) ba§ ! — 
2öer lann fic^ fold)er 3[RameIudEen rüf^men? 
3200 Unb töär' mir bcnn ju benfen nid^t erlaubt, 
®aj3 fie mein Scifpiel bilben l^elfen? — gort 
Dtit bem ©eban!en, fie ju guter 2e|t 
9ioc^ an ein anbre^ ju getDöf^nen ! . . . 

@itt brittcr 9)lamchtt!. 

©ultan, . . , 

Sift bu^^, ber ^tür^te ? 

2)rittcr 3Jiomc(ttcf. 

?tein. ^d^ melbe nur, — 
3205 3)a§ ©mir 9Jtanfor, ber bie ^arahjane 
©efü[)rt, t)om ^ferbe fteigt , . . 

33ring il^n! gefc^lt)inb! 
3)a ift er ja! — 

5, 2Iuf3ug. 2. 2Iuftrtti 179 

^tDctter 2luftntt, 

^ tn i I 9J? a n j r unb @ a I a b i ti, 

2BtII!ommen, ©mir! 5Run, 
2Bie iff§ gegangen? — SD^anfor, 3JJanfor, ^aft 
Un§ lange t^arten lafjen! 

©iefer SBrief 
3210 Senktet, h)a§ bein 2lbul!afjem erft 

%üx Unrul;' in 2:bebai§ bäm^^fen muffen, 
(gf)' tt)ir e^ n)agen burften, abjugel^en, 
®en 3ug barauf f)ab^ id; befd^Ieuniget 
©0 mel, tt)ie mögltd^ Wax. 


^d^ glaube bir ! — 
3215 Unb nimm nur, guter 5!}tanfor, nimm fogleid^ . , . 
S)u tt)uft e§ aber bod; aud^ gern ? . . . nimm frifd^e 
SebedEung nur fogleidE). 2)u mu^t fogleid^ 
9?od^ tDeiter, mu^t ber ©eiber großem %tH 
2luf Sibanon jum 35ater bringen. 


3220 ©el^r gern ! 


Unb nimm bir bie Sebedung ja 
?Zur nid^t ju fd^tDad^. 6§ ift um Sibanon 
9lid^t alle§ met^r ju fid;er. §aft bu nid^t 
©et^ört? 3)ie Jem^jel^erren finb tüieber rege. 
©ei \vo\)l auf beiner §ut ! — ßomm nur ! 2Bo l^ält 
3225 2)er B^g? ^d^ tüid if)n fefjn unb aUe^ felbft 
^Betreiben. — ^l^r! id^ bin fobann bei ©ittaf). 

180 ttatljan ber IDetfe. 

Dritter ituftritt. 

Sccne: bic $attnen t)or ^atl)an§ §aufe, mo ber ^cmpe(f)err auf unb 

nieber o^tjt. 


3n§ $Ä^^ ^^^ ^itt ^^ einmal nid)t. — ©r iüirb 
©id^ enblid) bod^ tt)of)I f el;en lafjen ! — Man 
Semerfte mid) ja fonft fo balb, fo gern ! — 

3230 2Bia'§ woiS) erleben, ba^ er \\ä)'^ herbittet, 
aSor feinem §aufc mid^ fo fleißig finben 
3u laffcn. — §m ! — id^ bin bod; aber auc^ 
©et)r ärgerlid^. — 5ßa§ f)at mid^ benn mm fo 
erbittert gegen iijn ? — @r fagte ja : 

3235 3lv>ä) fdE)Iüg' er mir nidE)t§ ah, Unb ©alabin 
§at'^ über fid; genommen, if)n ju ftimmen. — 
SBie? follte Itiirfli^ n)ol;l in mir ber 6f)rift 
g?od) tiefer niften afö in if)m ber ^ube ? — 
2ßer Icnnt fid) red^)t? 2ßie fßnnt id) if)m benn fonft 

3240 ®en Ileinen Staub nidE)t gönnen n)oIIen, bcn 
@r fid/^ ju foId)er 3(ngelegenl)eit 
@emadE)t, ben ßf^riften abzujagen ? — greilid), 
^ein «einer S^aub, ein fol^ ©efd^ö^^f ! — ©efc^öt)f ? 
Unb toeffen ? — bod& be§ Qtla\)tn ni^t, ber auf 

3245 ®e§ gebend oben ©tranb ben Slod geflößt 
Unb fid) bat)on gemadE)t? S)e§ ^ünftler^ boc^ 
2öo{)I mef)r, ber in bem I^ingeh)orfnen Slode 
SDie göttlid^e ©eftalt fid^ badete, bie 
(Sr bargefteHt? — 21^ 1 9iec^a§ tt^al^rer aSater 

3250 33leibt, tro^ bem g^riften, ber fie ^eugte, — bleibt 
3n ©^Dig!eit ber "^not. — ffienn i^ mir 
©ie lebiglid^ al§ 6()riftenbirne ben!e, 
©ie fonber alle§ ba§ mir ben!e, Wa^ 
äiaein il;r fo ein S^be geben !onnte : — 

5. 21uf5ucj. 5. Zluftrtti 181 

3255 ©^rid^, §erj, — Wa^ \väx^ an if^r, ba§ bir gefiel? 
9{id;t^! Söenig! ©elbft i^r Säckeln, W'dx' e^ nid^t^ 
211^ fanfte, fd)öne .g^^'i^^^Ö if)^^^ 5fJtu§!eln, 
9Bär', tDa^ fie Iäd;eln Tiiacl)t, beg S^etje^ untDert, 
3n ben e§ fiel; auf if)rem SJiunbe fleibet : — 

3260 9^ein, felbft i^r Zää)dn nid^t ! ^d; Ijah^ e<o ja 
2Bot;I fd;üner nod; an SlberiDi^, an 2^anb, 
2tn §i3f;nerei, an ©d^meid;Ier unb an Suf^Ier 
Serfd^tüenben fel;n ! — $at'§ ba mid; aud^ bezaubert ? 
§at'§ ba mir aud; ben Sßunfd; entlodt, mein Seben 

3265 Sn feinem ©onnenfd;eine ju Derflattern ? — 

^4) toü^te nidE)t. Unb bin auf ben bod; launifd;, 
®er biefen I}o^ern SBert allein xljx gab? 
SBie ba§? tt)arum? — 2ßenn id; ben ©pott t)erbiente, 
9Jtit bem mid^ ©alabin entliej^! Qdjon fd)limm 

3270 ®enug, bafs ©alabin c^ glauben fonnte ! 
2öie flein xd) x^m ba fd;einen muj^te ! luie 
SSerädE)t[id) ! — Unb ba§ alle^ um ein SÖtäbd^en? — 
6urb ! 6urb ! ba^ gebt fo nid;t. Sen! ein ! "^tnn bollenb^ 
Wxx ©aja nur \va^ t)Drge))Iaubert [)ätte, 

3275 2ßa§ fd)tt)erlid) ju eriDeifen ftünbe? — ©ief), 
®a tritt er enblid;, in ©efpräd^ i:)ertieft, 
2lu§ feinem §aufe ! — §a 1 mit W^\n ! — 9Jlit if)m? 
3Rxt meinem ^(ofterbruber? — §a ! fo tr)ei| 
(gr fid)erlid) fdE)on alle§ ! ift tDo^I gar 

328(5 3)em ^atriard;en fd;on t)erraten ! — §a ! 

aBa§ f)ab' i(^ Duerb^f nun geftiftet ! — S)afe 
(gin ein^^ger g^unfen biefer Seibenfi^aft 
©od; unfern §irn^ fo biel Verbrennen !ann ! — 
®efd^U)inb entfd}liej3 bid^, tt)a§ nunmel;r ju tf;un! 

3285 "^d) lt)iH f)ier feittDärtg if)rer iDarten, — ob 
3[>ielleid;t ber illofterbruber i^n verlädt. 

182 Hatl^an ber tPetfe. 

Dierter Ztuftrilt. 
9^ a t ^ a n unb ber ^ l o ft e r b r u b e r. 

9'?at()an (im ?läI;ertommen). 

§abt nod^mal^, guter Sruber, melen ^anV. 


Unb 3^^ be^gleid^en ! 

3^? t)on ©ucf)? h)ofür? 
J^ür meinen (gigenfinn, (Sud^ aufäubringen, 
3290 äüa^ ^f^r nid^t brandet ? — ^a, tDenn il^m (Surer nur 
Slud^ nad^gegeben i)äit\ ^i)x mit ©etüalt 
9Jid^t U)oIltet reid)er fein al^ id^. 


S)a^ 53ud^ 

©ef^ört ja obnebem nid;t mir, ge[)ört 
3a of)nebem ber Stod^ter, i[t Ja fo 
3295 ®er Xod;ter ganje^ 'o'äUx\\d)t^ ßrbe. — 
3^ "w^^/ fi^ f?^^ i^ @ud^, — ©Ott gebe nur, 
I)a^ ^i)x e^ nie bereuen bürft, fo Diel 
%üx fie getl^an ju l^aben ! 


Stann id) ba^? 
®aö fann id; nie. ©eib unbeforgt! 


3ln, nu! 

3300 3)ie ^atriard^en unb bie 3:^em^)el[)erren . . . 


5Sermögen mir be^ 83ofen nie fo iDiel 

ßu tl^un, ba^ irgenb Wa^ mxd) reuen lönnte, 

©efdE)lt)eige, ba§ ! — Unb feib 3^^ ^^^^ f«^ Q^H 

5» 2luf3ug. ^. 2tuf tritt 183 

SSerfid^ert, ba^ ein Xtmptl\)txx e^ ift, 
3305 ®er ©uern ^atriard^en l^e|t ? 


@§ fann 

Seinaf) lein anbrer fein, ©in Sempelf^err 

©))raci^ !urj borf^er mit il^m, unb Wa^ xä) l^örte, 

3)a^ Hang barnad^» 


©^ ift bod^ aber nur 
©in einziger je^t in g^^^f^it^"^/ 
3310 Unb biefen !enn' id^. ®iefer ift mein g^reunb, 
©in junger, ebler, offner S!}tann! 


©anj red^t, 

S)er nämlid;e ! — 2)od^ h)a§ man ift, unb Wa^ 
SRan fein mufe in ber SSelt, ba§ pa^t ja \vo^ 
9ti4)t immer. 

Selber nid^t, — ©0 tl^ue, h^er'^ 
3315 2lud^ immer ift, fein ©d^Iimmfte^ ober Sefte^! 
9J?it ©uerm 93ud)e, Sruber, tro^' id^ allen 
Unb gel^e graben 2Beg§ bamtt jum ©ultan. 


SSiel ©lüdE^I 3<^ ^^^^ ®^<^ "^^^^ ^^^ V^^^ i)erlaffen. 

Unb l^abt fie nid^t einmal gefel^n 1 — .^ommt ja 
3320 35od^ balb, bod^ fleißig tüteber. — 2Benn nur ^euf 
®er ^atriard^ nod^ mä)t§> erfäf)rt! — ©od^ Wa^? 
©agt i^m aud^ l^eute, h)a^ ^i)x tDoUt. 


^d) nid^t. 

Sebt h)o^I ! 

^ (©e^t ab.) 

184 Hat t^ an bcr IPetfe. 


3Serge^t un^ ja md[)t, 33ruber ! — ®ott ! 
. ®a^ id^ nid^t gleid; i)m unter freiem §unmel 

3325 2luf meine i^niee finfen !ann ! Söie fid; s" 

S)er knoten, ber fo oft mir bange mad;te, 
9iun bon fid; felber löfet ! — ©ott ! iDie leidet 
5Rir tüirb, baj3 id^ nun U)eiter auf ber Sßelt 
dlid)t^ ju t)erbergen ^abe! ba^ id) t)or 

3330 ®en 9Jienfd^en nun fo frei tann iuanbeln aU 
3Sor bir, ber bu allein ben 9}{enfd^>en nid;t 
3lad) feinen 2^f)aten braud)ft ju rid;ten, bie 
©0 feilen feine X[;aten finb, ©ott! — 

fünfter 2luftrttt. 

^J^ a 1 1) a u uub ber ^ e m p e H) e r r , ber Dort ber (Seite auf i^n 



§e! iDartet, yiat^an, ne^mt mid; mit! 

2öer ruft?- 
3335 ©^ib S^^ ^^/ Mütter? 2Ö0 getoefen, baf^ 

^{^r bei bem ©ultan (^x\d) nidjt treffen laffen? 


2Bir finb einanber fef^lgegangen. 3Ul)mV^ 
3l\d)i übel ! 

^d) nxd)i, aber ©alabin . . • 
3l;r h)art nur eben fort . . . 

5. 2Iuf3ug. 5. 21uftriti 185 

Uub \pxaä)t xi)n bod^? 
3340 3lnn, fo iff ^ gut. 

6r mü ung aber beibe 
^ujammeu f^red;eiu 

®efto beffer/ 5lommt 
3tnx mit. 3Jlein ©ang ftanb o^nef^in ju i^m.— 


^d) barf ja bod^ h)of)l fragen, 9iatl^an, tt)er 
@uc^ ba t)erlte^? 

^l^r lennt il^n bod^ tr)of)I tüd^t? 


3345 2öar^^ ntd^t bie gute §aut, ber Saienbruber, 
®e§ \x(i) ber ^atriarc^ fo gern jum ©töber 
Sebient ? 

^ann fein! 33eim ^atriard;en ift 
@r aUerbing^. 


S)er ^fiff ift gar nid^t übel, 
3)ie ©infalt bor ber ©d)urferei t)orau^ 
3350 3^ fc^iden, 

^a, bie bumme, — nid^t bie fromme* 


2ln fromme glaubt fein ^atriard^. 

186 Hatl^an ber lüetfe* 

5ür ben 
ytnn \tti)^ xä), 3)er tüirb feinem ^atriard^en 
3l\d)t^ Ungebül^rlid^e^ i;)oU5ief?en f^elfen. 

©0 fteHt er n)emgften§ fid^ an. — 2)od^ f)at 
3355 ©^ 6wcl; bon mir benn nid^t^ gejagt? 


3Son 6ud^ nun namentlid^ iüol^l nid^t^. — 6r lüeife 
^a tüo^l aud^ fd^trerlid^ @uern Jiamen? 



5Bon einem 3:em))elf;erren freiließ i)at 
(Sr mir gefagt . . . 


Unb iDa^? 

SDSomit er @ud^ 
3360 3)od^ ein= für aUemal nid^t meinen fann ! 

2Ber hjeife? 2afet bod^ nur i^ören. 

5Da^ mid& einer 
Sei feinem ^atriard^en angeüagt ... 


@ud^ angeflagt? — ®a§ ift, mit feiner ®unft — 
©riogen. — §ört mid^, 9Jatl^an ! — ^d^ bin nid^t 
3365 2)er SRenfd^, ber irgenb etn^ag abzuleugnen 

5. Zlufsug. 5. 2Iuftritt. 187 

^mftanbe W'dxc. 3Ba^ ic^ t^at, ba^ tl^at id^ ! 
®ocf) bin id^ aud^ n\ä)t ber, ber aUe^, Wa^ 
@r ti)at, aU tpol^lgetl^an t)erteib^gen möd^te. 
2Ba^ foHt* id^ eine^ S^^^^ ^i^ fd^dmen? §ab' 
3370 3<^ ^i^?^ i^^^ f^ft^^^ 33orfa^, \i)n ju beffern? 
Unb tt)ei^ id^ etoa nid^t, tpie lt)eit mit bem 
(So 30^enfd^en bringen fönnen? — §ört mid^, 3lati)an\ — 
^d^ bin be^ Saienbruber^ S^empelf^err, 
Ser @ud^ i:)er!lagt foll f)ahtn, atterbing^. — 

3375 3^^ ^ifet i^r ^<^^ ^i<^ tüurmifd^ mad^te ! Wa^ 
3Jtein S3Iut in allen Slbern fieben mad^te! 
^d^ ©aud^ ! — ic^ fam, fo ganj mit Seib' unb ©eer 
@ud^ in bie 2lrme mid^ ju ttjerfen. 2Bie 
^l)x mid^ emj)fingt — tx)ie falt — iDie lau — benn lau 

3380 3ft fd^Ummer nod^ al^ falt ; Wk abgemeffen 
9Jiir au^jubeugen ^l^r befliffen tüart; 
SRit n)eld^en au^ ber Suft gegriffnen g^ragen 
S^r 3lnth)ort mir ju geben fd^einen h^oHtet: 
®ag barf id^ iaum mir je^t nod^ benfen, tt)enn 

3385 ^d^ foK gelaffen bleiben. — §ört mid^, JJatf^an! — 
3n biefer ©äl^rung fd^Iid^ mir 2)aia nad^ 
Unb tüarf mir i^r ©ef;eimni^ an ben Äo^f, 
2)a^ mir ben Sluffd^Iu^ 6uer^ rätfell^aften 
Setragen^ ju entl^alten f4)ien. 

2öie baä? 

3390 §ört mid^ nur au§! — 3^ bilbete mir ein, 
^^r tüoHtet, Wa^ ^^r einmal nun ben 6f)riften 
©0 abgejagt, an einen ßf^riften h)ieber 
Jiid^t gern Verlieren. Unb fo fiel mir ein. 

188 Tiailian ber IPetfe* 

@ucf) lurj unb gut ba^ SRefjer an bie Äe^Ie 
3395 3u fe^en. 

ßurj unb gut ? unb gut ? — 2öo fterft 
25a^ ©Ute? 

§ört midE), 9Zat^an ! — SlHerbing^, 
3cl; tf)at nid^t rcd)t ! — ^\)x feib IdüF)! gar uid?t f^ulbig.- 
®ie 9iärrin ©qa tpei^ nid^t, n)a^ fie f^rid^t, — 
Sft (Sud^ g^f^äffig, — \^d)t (Sud^ nur bamit 
3400 3n einen böfen §anbel ju DeviDidEeln ; — 

5lann fein ! fann fein ! — S^ "^^^ ^i^^ junger Saffe, 
S)er immer nur an beiben @nben fd^tDärmt, 
Salb mel ju Diel, balb biel ju tDenig t^ut ; — 
2lud^ ba§ lann fein ! 3Serjei[)t mir, Jtat^an. 

3405 S^^^ f^ ^i^ freilid^ faffet — 

ilurj, ic^ ging 
3um ^Patriard^en ! — {;ab' (Sud; aber nidjt 
©enannt. S)ag ift erlogen, lt)ie gefagt! 
3d^ l^ab' i^m blo^ ben g^all ganj allgemein 
(Srjä^It, um feine SJteinung ju t)ernef)men. — 

3410 %nd) ba§ ^ätt' unterbleiben fönnen ; ja bod^ ! — 
, ^tnn tannV \d) nid&t ben ^atriardf)en \ä)on 
211^ einen ©d^urfen? ^onnt' id^ @ud^ nid;t fclber 
9Jur gleid^ ^ur SRebe fteKen ? — 9Jtu^f id^ ber 
©efaf^r, fo einen SSater ju t)erlieren, 

3415 X)a^ arme 3JJäbd^en o^)fern? — 9?un, \va^ ii)\xV^? 
®ie ©d;urlerei be^ ^atriard^en, bie 

5. 2Iuf3ug. 5. 2Iuftrttt. 189 

©0 äl^nlid^ immer ftd^ erf^ält, f^at mid; 

3)e§ näd^ften 2Bege^ toieber ju mir felb[t 

©ebrad^t. — ®enn l)'6xt mid;, 9?atl;an, l^ört mid^ an^ ! — 
3420 ©efe^t, er tDü^f aud^ ©uern 3^amen, Wa^ 

5Zun mel^r, lt)a§ me^r ? — @r !ann 6ud^ ja ba^ 5!J{äbd^en 

??ur nef)men, tt)enn fie niemanb^ i[t al§ (Suer. 

®r !ann fie bod^ au§ (Suerm ^aufe nur 

3n§ ^lofter fdE)Ie^3^)en. — 2(lfo — gebt fie mir! 
3425 ©ebt fie mir mir unb la^t if)n fommen. §a ! 

@r foir§ lüof)! bleiben laffen, mir mein 2öeib 

3u nef^men. — ©ebt fie mir, gefd;tt)inb ! — ©ie fei 

3lnn Sure S^od^ter, ober fei e^ nid;t! 

©ei 6f)riftin ober ^übin ober feinet! 
3430 ©leid^bicl! gleid^biel! 3<^ tt)erb' &iid) h)eber je^t 

5Jfod; jemals fonft in meinem ganjen 2chtn 

®arum befragen, ©ei, tt)ie'^ fei! 

S^t tt)äl^nt 
SBol^I gar, ba^ mir bie 2Ba^rl^eit ju Verbergen 
©e^r nötig? 

©ei, Irie^ö fei! 

^d^ l^ab' e§ ja 

3435 @ud^ — ober tt)em e§ fonft ju imffen jiemt — 

9Iod^ nid^t geleugnet, ba^ fie eine S^riftin 

Unb nid;t§ aU meine ^flegetod^ter ift. — 

2ßarum id)'^ aber \\)x nod^ nid^t entbedt? — 

S)arüber braud^' id^ nur bei il^r mid^ ju 

3440 ßntfdf)ulbigen. 


I)a^ foHt ^br aud^ bei il^r 

3Jid;t braud^en. — ©önnfg if^r bod^, bafe fie @ud^ nie 

190 Ha 1 1^ an b er ir> et fe. 

3JJit anbevn 3Iugen barf betrad^ten ! ©pari 
^l^r bie (SntbedEung bo^ ! — 3loä) habt ^l^r ja, 
^i)x ganj allein, mit if)r ju fd^altcn. ©ebt 
3445 ©ie mir! ^d^ bitf 6u(^, 5Ratl^an, gebt fie mir! 
3ci& bin'§ allein, ber fie jum jtr^eitenmale 
(Sud^ retten !ann — unb W\\i. 

3a — fonnte ! lonnte! 
5Jiun aud) nid^t me^r. @§ i[t bamit ju f^ät. 

2Bie fo? ju f^)ät? 

!J^at| an. 
3)anl fei bem ^atriard;en . . . 

3450 3)em ^atriard^en? 3)anf? i^m SDanf? n^ofür? 

®anf hätte ber bei nn^ t)erbienen h)oHen? 

2öofür? tüofür? 


2)a^ tt)ir nun lüiffen, iDem 
©ie anbertranbt, nun h)iffen, tt)effen §änben 
©ie fieser ausgeliefert tüerben lann, 


3455 'J^aS ban!^ il^m — tt)er für me^r i^m banlen jt)irb! 

SluS biefen mü^t 3f)i^ fi^ ^^n aud^ erl^alten 
Unb nid^t auS meinen. 


Slrme 3te^a! 2ßaS 
®ir alles juftöfet, arme 9ted^a ! SBaS 
6in ©lüdE für anbre 5B>aifen iDäre, U)irb 

5. 21 uf3ug. 5. 2Iuf tritt. 191 

3460 ©ein UnglüdE ! ~ 9iatf|an ! — Unb n^o finb fie, biefe 

2Bo fie finb? 

Unb tt)er fie finb? 


Sefonber^ f^at ein Sruber fid; gefunben, 
Sei bem ^f^r um fie VDerben rnii^t. 


ein 33ruber? 
2Ba§ ift er, biefer Sruber? ©n ©olbat? 
3465 Gin ©eiftUd^er? — 2a^t frören, Wa^ id^ mir 

3Lkrf^3red^en barf. 


^d^ glaube, ba^ er feinet 
3Son beiben — ober beibe^ ift. ^d^ fenn' 
^l^n nod^ nid^t red£)t. 


Unb fonft? 

(Sin braber SJJann ! 
53ei bem fid^ Sted^a gar nid^t übel tt)irb 
3470 33efinben. 

®od^ ein 6f)rift ! — ^d^ tt)ei^ ju Seiten 
2lud^ gar nid^t, h)a§ id^ t)on @uc^ beulen foK; — 
9iel;mt mir'§ nid^t ungut, 9iat^an. — 2ßirb fie nid^t 
3)ie (S^riftin f^)ielen mü[fen unter 6f)riften? 
Unb tDirb fie, Wa^ fie lange g'nug gef^)ielt. 

192 Hatl^an ber IDetfe, 

3475 9Ztd^t enblid) tDcrben? 2Birb ben lautern aBeiäen, 
2)en 3f)r gefä't, ba§ Unfraut enblid^ mdE)t 
Grftiden? — Unb ba§ fümmert (Sud^ fo h)emg? 
®em ungead^tet f önnt ^br fagen — ^l^r ? — 
®a^ fie bei if)rem Sruber fid^ nid^t übel 

3480 33efinben tDerbe? 

2)enl' i^ ! f)off id^ ! — SBcnn 
^f^r \a bei if)m lt)a§ mangeln follte, f)at 
©ie @ud) unb midi benn nid^t nod^ immer? — 


5JBa§ h)irb bei if)m if)r mangeln iönnen ! SBirb 
®a§ Srüberd^en mit ©ffen unb mit ^leibung, 

3485 3JJit 9Zafd^U)er! unb mit $u^ ba§ ©djttiefterd^en 
9iid)t reid^Iid^ g'nug berforgen? Unb \va§ brandet 
(Sin ©df)lt)efterd^en benn mel;r? — (gi freilid^: aud^ 
yiod) einen 9}Jann ! 'Jlnn, nun, — audi ben, aud^ ben 
28irb if)r ba§ 23rüberd^en ju feiner 3^^^ 

3490 ©dE)on fd^affen, lt)ie er immer nur ju finben ! 
®er dE)riftIid&fte ber befte ! — 9Jat^an, ^ati)an ! 
Söeld^ einen ©ngel l^attet "^^x gebilbet, 
2)en Sud^ nun anbre fo berbunjen tDerben ! 

§at leine 5Jiot! @r tt)irb fid^ unfrer Siebe 
3495 9io4) immer irert genug bef)auj)ten. 

3)a§ nid^t ! 35on meiner Siebe fagt ba§ nid^t ! 
®enn bie lä^t nid^t§ fid^ unterfd)Iagen, nidBt^, 
6^ fei aud; nod) fo Hein ! and) feinen Flamen ! — 

5» yuf5ug. 5, auftritt, 193 

^od) I^alt ! — SlrgtDol^nt fie tt)ol^I bereite, Wa^ mit 
3500 Sf)r i^orge^t ? 

MöQlid) ; ob id^ fd^on rüd^t iDü^te, 

3tud^ eben t)iel ; fie f off — fie mu^ 
3n beiben pfiffen, tt)a§ i^r ©dE)idfaI bro^t, 
3Son mir juerft erfat)ren. ^IRein ©ebanfe, 
©ie ct)er aneber nid^t ju feE)n, ju fpred^en, 
3505 911^ bi§ id) fie bie meine nennen bürfe, 
gäfft it)eg. ^d^ eile . . , • 

SIeibt ! Woi)xn ? 

3u fe^n, ob biefe 9Jiäbd^enfeeIe 3}tann§ genug 
2Bof;I ift, ben einzigen ©ntfd^Iu^ ju faffen, 
2)er il^rer lüürbig Wärt ! 


3510 9?ad^ @ud^ unb i^rem 33ruber loeiter nid^t 
3u fragen — 


Unb mir ju folgen, — Wmn 
©ie brüber eine§ 3Jlufelmanne§ 3^rau 
2lud^ n)erben mü^te. 

194 Hatl^an ber IDeifc, 

SIeibt ! "^ifx trefft fie nid^t ; 
©ie ift bei ©ittal^, bei be§ Sultan^ ©d^hjefter. 

3515 ©eit tpenn? iDarum? 

Unb tDoQt 3f)r ba bei il^nen 
^ugleid^ ben 33ruber finben, fommt nur mit. 

3)en Sruber? h)eld^en? ©itta^§ ober 3?ec^a^? 

Seid^t beibe. Äommt nur mit ! ^d^ bitt' (Snd), fommt ! 

(Gr fü!()rt it)n fort.) 

Sedjftcr auftritt. 

Scenc : in !2tttat)§ §arcm. 
@ i 1 1 a ^ unb 9i c c^ a tu Unterhaltung begriffen, 

2Ba^ freu' id^ mid^ nid^t beiner, fü^e§ Ttähd)cn ! — 
3520 ©ei fo beflemmt nur nid^t! fo angft! fo fd)üd^tern! — 
©ei munter! fei gef^)räd^iger! i;)ertrauter! 

^rinjeffin, . . . 


?Jid^t bod^ ! nid^t ^rinjeffin ! 9ienn 
9Jlid^ ©itta^, — beine ^reunbin, — beine ©dE)n)efter. 
3?enn mid^ bein 9)lütterd^en ! — ^d^ lönnte ba§ 

5. 2Iuf5U9. 6. 2luftrttt. 195 

3525 3« W^^^ ^^^ f^i^^- — ®^ i^^9 ' f^ ^t^S ! f*^ fromm ! 
2Ba§ bu TÜd^t aHe§ h^ei^t ! md;t a(Ie§ mufet 
©elefen l^aben 

^d^ gelefen? — ©ittal^, 
®u f^)otteft betner üeinen albern ©(f)^efter. 
^d^ !ann !aum lefen, 

^annft faum, Sügnerin! 

3530 @in bentg meinet SSaterg §anb ! — ^d^ meinte^ 
2)u [j)rädE)ft bon 33üd^ern. 


SWerbingg ! t)on Sudlern. 

9iun, 33üd^er tüirb mir tt)af)rlid^ fd^tDer ju lefen ! — 

^m ernft? 

^n ganjem ©rnft. 3Jtein 3Sater liebt 

2)ie falte 33ud^gelef)rfam!eit, bie fid^ 

3535 3Jti^ ^^^^^ ßeid^en in§ ©ef^irn nur brüdft, 

3u trenig. 


(Si, h)a§ fagft bu ! — §at inbefe 
SBol^l nid^t fel^r unred^t ! — Unb fo mand^eg, Wa^ 
2)u n)eifet . _ ? 

2öei^ id^ allein an^ feinem SJiunbe 
Unb lönnte bei bem meiften bir nod^ fagen, 
3540 2ßie? tt)o? tDarum? er mid^'g gelehrt» 

196 Xlai\:la^x bcr XUctfe. 

©0 f)ängt 
©id^ freilid^ alle§ Beffer an. ©o lernt 
3Kit etng bie ganje ©ecle. 

©id^er hat 
3lud^ ©ittaf) jt>enig ober nxd)t^ gelefen ! 


3Bie fo ? — 3c^ bin nid^t ftolj auf§ ©cgenteil. ~ 

3545 3tHetn tüte fo ? ©ein ©runb ! Qpxxd) breift. ©ein ©vnnb ? 


©ie ift fo fd^Ied)t unb red^t, unb unt)erlünftelt, 
©0 ganj fid^ felbft nur äbnlic^ . . . 



2)a^ foHen 

3!)ie 93üd^er un^ nur feiten lafjen, \aQt 

aJlein aSater. 


D, tt)a§ ift bein SSater für 
3550 6in Mann 1 

g^i^t tt)af?r? 


2öie nal^ er immer bod& 

3um 3iele trifft ! 


9Jid^t n)af)r? — Unb biefen SSater — 
2Ba§ ift bir, Siebe? 

5. 2Iuf5U9. 6, 2luf tritt. 197 

liefen 33ater — 

©Ott ! 
S)u tDeinft? 

Unb biefen 33ater — 2lf; ! e^ mufe 
§erau^ ! 50Jein §erj triH Suft, tt)ill Suft . . . 

(2öirft fic^, t)on X()ränen übcrtüätliGt, ju tf)ren f5rü6en.) 


Äinb, tt)a^ 

3555 ©efc^ie^t bir? 3tec^a? 

35iefen 3Sater foH — 
©oH id^ ijerlieren! 

®u? berlieren? il^n? 
2öie ba^? — ©ei rul^ig 1 — nimmermel^r ! — QUl) auf! 

5Du foUft bergeben^ bid^ ju meiner g^reunbin, 
3u meiner ©d^it)efter nid^t erboten traben! 


3560 "^ä) bin'§ ja ! bin'^ ! — ©tel^ boc^ nur auf ! "^ä) mu^ 
©onft §ilfe rufen. 


(bie fidö ermannt unb auffle{)t). 

%i) ! t)erjetf^ ! i;)er9ieb ! — 
STt^^in ©d^merj f^at mid^ Dergefjen machen, tt)er 
SDu bift. aSor ©ittaf^ gilt fein 2BinfeIn, fein 
aSerjtoeifeln. ßalte, rul^ige 33ernunft 

198 Hatljan ber IPctfe. 

3565 2BilI aQe^ über fie allein tjermögen. 

2ße^ ©ad^e biefe bei \\)x füf)rt, ber fiegt ! 

5iun bann? 

9Zein, meine greunbin, meine ©dE)tx)efter 
®iebt ba^ nid^t ju ! ©iebt nimmer ju, bafe mir 
(Sin anbrer 3Sater aufgebrungen iüerbe! 

3570 @in anbrer SSater? aufgebrungen? !j)ir? 

äBer fann ba^? fann ba^ auc^ nur tuollen, Siebe? 

2Ber? ^JJieine gute böfe ©aja fann 

3)a^ tDütten, — Wiü ba^ fönnen. — 3a, bu fennjt 

2öof;I biefe gute böfe ©aja nid^t? 

3575 ^Jiun, ©Ott tiergeb' e^ if;r! — belol^n' e^ il^r! 

©ie l^at mir fo biel @ute§, — fo biel 33öfeö 

©rtüief en ! 


S3öfe^ bir? — ©0 mufe fie ©ute^ 
Dod^ lüaf^rlid^ tDenig f;aben. 

2)od^! red^t mel, 

mid)i mel! 


2ßer ift fie? 

©ine ß^riftin, bie 
3580 3n meiner ßinbljeit mid^ g^t>fl^gt/ micf) fo 

©e^ftegt! — 3)u glaubft nic^t! — bie mir eine SKutter 
©0 trenig miffen laffen ! — ©Ott bergelt^ 

5, 2luf3ug* 6, 21 uf tritt 199 

©^ ii)x ! — bie aber mid^ axxci) fo geängftet ! 
Wxä) fo gequält! 

Unb über tva^? Waxnm? 
3585 2Bie? 

%(i) ! bie arme ^xau — id^ fag' bir'§ ja — 
3ft eine Sl^riftin, — mu^ au§ Siebe quälen, — 
Sft eine Don ben ©d^tDärmerinnen, bie 
3)en allgemeinen, einzig tüal^ren 2Seg 
3laä) ©Ott ju tpiffen tüäl^nen! 


3flun berftel;' id^ ! 

3590 Unb fid^ gebrungen füllen, einen jeben, 

®er biefe^ SBeg^ t)erfe]^lt, barauf ju lenfen. — 
^aum lönnen fie aud^ anber^. 3)enn i[t'^ tüal^r, 
S)afe biefer 2Beg allein nur rid^tig fül^rt : 
2Bie foHen fie gelaffen i^re 3^reunbe 

3595 3luf einem anbern tüanbeln fef^n, — ber ing 
SSerberben ftürjt, inö etüige SSerberben? 
6^ mü^te möglid^ fein, benfelben 3}tenfd^en 
Qnx felben Qcxt ju lieben unb ju l^affen. — 
2(ud^ ift'§ baö nid^t, tüa^ enblid^ laute klagen 

3600 Tlid) über fie ^u fül^ren xtt)ingt. ^^r ©eufjen, 
3^r SBarnen, i^r ®ebet, il;r 2)rol)en l^ätf 
3d^ gern nod^ länger au^gel^alten, gern! 
(S§ brad^te mid^ bod^ immer auf ©ebanlen, 
®ie gut unb nü^lid^. Unb lt)em fd^meid^elt'g bod^ 

3605 ^m ©runbe nid^t, fid^ gar fo U)ert unb teuer, 
5Son tpem'^ aud^ fei, gel;alten fül^len, ba| 

200 Hatl^an bcr IPeife. 

@r ben ©ebanlen nid^t ertragen !ann, 
(Sr rnüff einmal auf eU)ig un^ entbehren! 

©e^r it)al^r! 

StUein — allein — ba§ gef^t ju h)eit ! 
3610 S)em !ann id^ nid}t^ entgegengehen, nid^t 
©ebulb, nid^t Überlegung, nid^t^! 

2Ba§? h)em? 
2Ba^ fie mir ^hm je^t entbedEt Wxü l^aben. 

©ntbedt? unb cUn je^t? 

5tur ^htn je^t! 
SBir nal^ten auf bem 3Beg' l^ierber un§ einem 

3615 SSerfaHnen ßt^riftentem^^el. ^lö^Iid^ ftanb 

©ic ftiH, fd^ien mit fic^ felbft ju fämpfen, blidEte 
3Jlit naffen 2lugen balb gen ^immel, balb 
2luf mid^. Äomm, f^rad^ fie enblid^, la^ un^ bier 
^xxxä) biefen Stempel in bie 3{id£)te gel^n! 

3620 ©ie gef)t ; \d) folg' if^r, unb mein Sluge fd^tüeift 
SJlit ©rau^ bie toanfenben 9{uinen burd;. 
3lnn fte^t fie it)ieber, unb id^ fe^e mid^ 
2ln ben berfuntnen ©tufen eine§ morfd^en 
Slltar^ mit i^r. 2Bie iDarb mir? aU fie ba 

3625 SJcit l^eifeen %i)x'dnm, mit gerungnen §änben. 
3u meinen g^ü^en ftürjte . . . 

©ute^ ^nb! 

5. 2(uf5U9. 7. 2(uftrttt 201 

Unb bei ber ©öttli(^en, bie ba ti:)ol^I fonft 
©0 mand; ©ebet erhört, fo tnand^e^ SBunber 
$ßerrid;tet f;abe, mxd) befd^tDor, — mit Süden 
3630 ®e^ Waifxtn SJIitleib^ mid^ ht]ä)Wox, mid; meiner 
®ocl^ ju erbarmen ! — tDenigften^ if)r ju 
^Bergeben, tDenn fie mir entbeden muffe, 
2Ba§ it)re ßirc^' auf mxä) für 3lnfj)rud^ l^abc. 

(Unglüdlic^e ! — @§ al^nte mir !) 

^ä) fei 
3635 2tu§ d^riftUd^em ©eblüte, fei gelauft, 

©ei 9iatf;an§ Stod^ter nid^t, er nid^t mein 3Sater! — 
©Ott! ©Ott ! @r ni($t mein 3Sater ' — ©ittat^ ! ©itta^ ! 
©ie^ mid^ auf^ neu' ju beinen ^ü^en . . . 

9Jid^t bod^! ftel^ auf ! — aJJein 33ruber lömmt! fte^ auf! 

Siebenter 2tuftrttt, 
(^ a I a b i n unb bie 5B r i g e n. 


3640 2ßa§ giebt'^ ^ier, ©ittaf) ? 


©ie ift bon fid^ ! ©Ott ! 


2Ser iff§? 

202 Hatl]an ber lUetfe, 

©u n?ei^t ja . . . 

Unfern SJat^an^ 2od;tcr? 
2öa^ fe^It i^r? 


^omm bod^ ^u bir, Äinb! — ®er ©ultau . . . 

(bic \\äi auf ben ^niecn ju 6alabin§ S^üfecn fc^lcppt, t>en ^o\)\ aur Örbcu 


^d) \iti)' nid^t auf ! nid^t el^er auf ! — maß cfjcr 
2)e§ ©ultang SlntU^ nid^t erblidEen ! — el^er 
3645 ®en Slbglanj eh)tger ©ered^tigleit 
Unb ©Ute nid^t in feinen Slugen, nid^t 
2luf feiner ©tirn betDunbern . . . 


©tel^ . . . fte^ auf ! 

Q^' er mir nid^t Derf})rid^t ... 


^omm ! id^ Derfjjred^e . . . 
©ei h)a§ e§ tvxUl 

9iid^t mef)r, nid^t toeniger, 
3650 211^ meinen SSater mir ju laffen unb 

3Jlid^ i^m ! — 9?od^ tt)eife id^ nid^t, iDer fonft mein SSater 
3u fein Verlangt, — i)erlangen fann. 2ßi(r^ aud^ 
9iid^t tüiffen. 2lber mad^t benn nur ba§ Slut 
®en aSater? nur bag Slut? 

5» 2tuf5U9. 7. 21 uf tritt. 203 

©alttbilt (ber fie aufgebt). 

^d^ mer!e tt)of;l! — 
3655 2Ber War fo graufam benn, bir felbft — bir felbft 
^Dergleichen in ben ^op\ ju fe^en? ^ft 
@ö benn fd^on t)öttig au^gemad^t? erit)iefen? 

SfJluß iDol^l! Senn SDaja Wiü Don meiner 2lmm' 
@^ l^aben. 

©einer 2lntme! 

3)ie e^ fterbenb 
3660 3l)r ju t)ertrauen fid^ Derbunben fuf^Ite, 


©arfterbenb! — 9iid^t aud^ fafelnb fd^on? — Unb tüär'g 
3luc^ tüaf)r! — ^a IDO^I : ba§ 33Iut, ba^ 93Iut aQein 
5Jtad^t lange nod^ ben 3Sater nid^t! mad^t faum 
®en 33ater eine^ Stereo! giebt jum l^öd^ften 
3665 2)a^ erfte S^Jed^t, fid^ biefen 9Zamen ju 

6rlt)crben ! £a[3 bir bod^ nid^t bange fein ! — 
Unb Wd^t bu tDa^? ©obalb ber Sßäter jtDei 
(Z'xd) um bic^ [treuen, — la^ fie beibe, nimm 
2)en britten ! — 9timm bann mic^ ju beinem 33ater ! 

3670 D t^u'e ! t^u'^ ! 


3d^ triU ein guter SSater, 
5Red)t guter aSater fein ! — 3)od^ f^alt ! mir fällt 
5Jod; Diel \va^ 33eff're^ bei. — 2öa^ bvau^ft bu benn 
©er SSäter über^au^)t? 2Benn fie nun fterben? 

204 Hatl^an ber IPcife, 

Sei Seiten fid^ nad^ einem umgefe^n, 
3675 3)er mit nn^ um bie Söette leben n^ill! 
Äennft bu noä) feinen ? . , . 

^Raä) fie nid^t erröten! 

I)a§ l^ab* id^ aUerbing^ mir borgefe^t. 
©rröten mad^t bie §äfelid^en fo fd;ön, 
llnb foQte ©d^öne nid^t nod^ f d^öner mad)en ? — 
3680 3^ ^^6^ beinen SSater 9iatt;an unb 
3loä) einen — einen nod^ l^ierf)er beftellt. 
©rrätft bu if^n ? — ^ierl^er ! ®u tt)ir[t mir bod^ 
Urlauben, ©ittal^? 

33ruber ! 

5Da^ bu ja 
SBor it)m red^t fe^r erröteft, liebet SRäbd^en! 

3685 33or n)em? erröten? . . . 


ßleine §eud^Ierin ! 
5Run, fo erblaffe lieber ! — SßJie bu tpiUft 
Unb f annft ! — 

(Sine 6!(at)in tritt l)erein unb na{)Ct fic^ (Sitta^.) 

Sie finb bod^ itwa nic^t fd^on ba? 

©ut ! lafe fie nur l^erein. — ©ie finb eö, Sruber ! 

5. 2Iuf3ug. s^e^ter 21 uf tritt 205 

£e^ter ^tuftrttt. 

^at^an unb ber 2::em^) e 11^ er r gu ben Vorigen. 

^^^^, meine guten, lieben greunbe ! — ®id^. 

3690 ^iä), "^aiifan, mu^ id^ nur i)or allen ©ingen 
Sebeuten, ba^ bu nun, fobalb bu tüillft, 
3)ein ©elb fannft triebet Idolen lafjen 1 . , . 

9?un ftef;' ic^ aucf) ju beinen 2)ienften . , 


®te ^aranjan' ift ba. ^d^ bin fo retd^ 

©ultan 1 . . . 

©ultan ! , . . 

3695 yinn lt)ieber, ate id^ lange nid^t geit)efen. — 

^omm, jag mir, Wa^ bu braud;[t, fo red^t \va^ ©ro^eö 
3u unternef)men ! S)enn aud^ if)r, aud^ il^r, 
Si^t §anbel§leute, lönnt be^ baren ©elbe§ 
3ut)iel nie l^aben ! 

Unb iDarum juerft 
3700 3Son biefer ßleinig!eit ? — ^d^ fel;e bort 
©in 2tug^ in X^ränen, ba^ ju trodEnen mir 
2Beit angelegner ift. (®e^t auf a^ec^a ^u.) I)u l^aft getpeint? 
3Ba^ f ef^It bir ? — bift bod^ meine Xod^ter nod^ ? 

m^xn aSater ! . . . 

206 Ha 1 1? an b er ID et fe. 

2Bir toerfte^en un§* ©enug! — 

3705 ©ei l^eiter ! ©ei gefaxt ! '3S>^mx fon[t bein iperj 

9iur beiu nod^ ift! 2Benn beinern §erjen fonft 

9iur fein 3Serlu[t nic^t brof^t ! — Sein 3Sater ift 

S)ir unüerloren! 


deiner, feiner fonft! 

©onft feiner? — 9iun ! fo l[;ab id^ mid^ betrogen. 
3710 2Ba^ man nid)t ju i)erlieren fürd^tet, l^at 

^an in befi^en nie geglanbt unb nie 

©etDünfd^t. — 9ied;t tüof^l ! red^t tDoI^I ! — 3)a§ änbert, 

3)a^ änbert aUe^ ! — ©alabin, tpir famen [9iatf>an, 

2luf bein ©ef^ei^. SlHein, x6) l^atte bid^ 
3715 SSerleitet ; je^t bemüf) bid^ nur nid^t n^eiter ! 

SBie gad^ nun tDieber, junger ^ann ! — ©oK alleS 
©ir benn entgegen fommen? 3l(Ie^ bid^ 
©rraten ? 

5Run, bu i)'öx\i \a ! fiel^ft ja, ©ultan ! 

@i h)al)rlid^ ! — ©d^limm genug, ba^ beiner ©ad^e 
3720 ®u nid^t gett)iffer tüarft ! 


©0 bin x6)^^ nun. 


2Ber fo auf irgenb eine SBo^Itfiat tro^t, 
JJimmt fie jurüdE. 23a^ bu gerettet, ift 

5. 2luf3U9. S£et5ter 21 uf tritt, 207 

2)e§lt)cgen nid^t bein ©igentum. ©onft tt)är' 
S)er ^Räuber, ben fein ©eij tnö g^euer jagt, 

3725 ©0 gut ein §elb iüie bu! 

(^uf 9lecf)a 3Uöel)ent), um fie bem 2:empe({)errn auaufü^rcn.) 

Komm, liebet 3!Jtä^c^en, 
^omm! 3lm\r\^ mit it)m md)t fo genau, ^^nn Wäx 
Sr anber^, \v'dx' er minber trarm uub ftol^, 
6r l^ätt' e§ bleiben laffen, bid) ju retten. 
2)u mu^t i^m ein^ für§ anbre rechnen. — ^omm I 

3730 33efd^äm i^n ! tf)u Wa^ \^m ju t[)un geäiemte ! 
33efenn il^m beine Siebe ! trage bid^ if^m an ! 
Unb h)enn er bid^ t)er[d^mäf)t, bir'^ je Dergi^t, 
2Bie ungleid^ me^r in biefem (3d;ritte bu 
g^ür i^n gett)an, aU er für bid^ . . . 2ßa^ i)ai 

3735 ®r benn für bid^ getl^an? ©in toenig fid^ 

Seräud^ern laffen ! — ift \\)a^ ?licä)t'^ ! — fo ^at 
@r meinet Sruber^, meinet Slffab, nidE)t§ ! 
©0 trägt er feine Sarbe, nid^t fein §erj. 
^omm, Siebe . . . 

®e^ ! ge^, Siebe, ge^ ! ©^ ift 

3740 3^ür beine ®an!barfeit nod^ immer t^enig, 

3loä) immer nid^t^. 


§alt, ©alabin ! balt, ©ittat; ! 

2ruc^ bu? 

^ier l^at nod^ einer mit ju f^jred^en . . . 

2Ber leugnet ba§? — Unftreitig, ??atf)an, lömmt 
©0 einem Pflegevater eine ©timme 

208 Hatf^art ber Weife. 

3745 SJlit ju ! ®te crfte, tücnu bu tDiUft. — 3)u l^örft, 
3d^ iDei| ber ®arf)e ganje Sage. 

9iid^t [o ganj! — 
3d^ tebe nid^t t)on mir. @§ ift ein anbrer, 
SBeit, tt)eit ein anbrer, ben id^, ©alabin, 
^oä) and) t)orf)er ju frören bitte. 



3750 3^^^ ©ruber ! 


9iec^a^ ©ruber? 


^Kein ©ruber? 
©0 l)ab^ id) einen ©ruber ? 


(au§ feiner tuilbcn, ftummen ;ycrrtreuunö autfal)renb). 

2ßo? \\)o ift 
er, biefer ©ruber? ^od) x\xd)i ^ier? 3d; fottt^ 
3f)n f)ter ja treffen. 

3Jur ©ebulb! 

XeilHJCl^err (au^crft bitter). 

@r ^at 
3f)r einen ©ater aufgebunben : — Wxxi 
3755 ®^ feinen ©ruber für fie finben? 



§at nod^ gefe{)It ! ßt^rift ! ein fo niebriger 

5. yuf5ug. £e^ ter ^(uftrt tt. 209 

SBerbad^t tt)är' über 3lffab§ 2xppcn nid^t 
©efommen. — ©ut! fa[)r nur fo fort! 

^l^m ! — ^ä) berjeif)' il^m gern» — 333er n)ei^, tt)a§ h)ir 
3760 2ln feiner ©teil', in feinem 2llter badeten! 

(f5freiinb[(i)aftti(^ auf i^n äugefienb.) 

5iatürlid&, ^Ritter ! — 2lrgtt)ot)n folgt auf SJti^trau^n ! — 
SBenn ^^r mid^ @ure§ h)af)ren 9iamen§ gleid^ 
©elDürbigt f^ättet . . . 


3^^ f^i^ ^^i" ©tauffen ! 

2Ber bin id^ benn? 


§ei|t ßurb öon ©tauffen nid^t! 

3765 2öie f^ei^ id^ benn? 


§ei^t £eu "oon g^ilnef. 



3f)r ftu^t? 


gjtit stecht! 2öer fagt baö? 

^(S), ber me^r, 
5tod^ mef)r Sud) fagen lann. ^d^ ftraf inbe^ 
(Sud; feiner 2üge. 

210 Hatl^an ber IDeife. 



Rann bod^ IdoI^I fein, 
2)afe jener 9?am' 6ud^ ebenfalls gebüf^rt. 


3770 ®a^ foHt' id^ meinen! — (®a^ ^ie^ ©ott i^n fj)red^en!) 

ÜDenn (Sure 9}tutter — bie Wax eine ©tauffin. 
^f)r Sruber, (Suer Df)m, ber Sud^ erjogen, 
2)em @ure ©Itern 6ud^ in ®eutfd;lanb liefen, 
311^, bon bcm raupen §inimel bort Vertrieben, 
3775 ©i^ iDieber f)ier ju Sanbe famen : — ber 

§ieJ3 6urb Don ©tauffen, mag an Äinbe^ftatt 
33ie[Icid;t (Sud; angenommen l^aben ! — Seib 
3^r lange fd)on mit \\)m nun auc^ herüber 
©efommen? Unb er lebt bod^ nod;? 


2Ba^ foa 

3780 3d^ fagen? — gjatf^an! — 3iaerbing^ ! ©0 i[t^^ ! 
©r felbft i[t tot. ^c^ fam er[t mit ber legten 
3Ser[tär!ung unfern Drben§. — 2lber, aber — 
SBa^ f;at mit biefem allem 9ted^a§ Sruber 
3u fc^affen? 

Suer Sßater . . . 


2Bie? aud^ ben 
3785 §abt 3^r gefannt? 3lud^ ben? 

5. 2Iuf3ug. £et3ter 2Iuf tritt 211 


@r War mein ^reunb. 

2Bar ©uer greunb? Sft^g mögli(^, 5Rat^an! . . . 



©id^ 2BoIf Don gilne!, aber Wax fein ©eutfd^er . . . 

Si^r tDtfet aud^ ba§? 


2Bar einer 3)eutfct)en nur 
S3ermäf)It, n)ar (Surer 5!}iutter nur nac^ 3)eutfd^Ianb 
3790 2luf furje Qdi gefolgt ... 


mxä)i me^r! ^(^ bitt' 
Suc^! — atber 3{ecba§ Sruber? 3tetf)a^ 93ruber . . , 

©eib ^l^r! 

^d^? id^ if;r ©ruber? 

6r mein 33ruber? 


©ie ©efdE)tt)ifter! 

dttti^Ü (tüill auf xf)n ju). 

3tf; ! mein 33ruber 

^cntpclljerr (tritt jurücf). 
Sl^t Sruber! 

212 Hatl^an bcr IDetfc, 

(pit an unb tüenbet fic^ 3u 5lat!)an). 

^ann m(f)t fein ! nid^t fein ! ©ein ^erj 
795 2öeife nid^tg babon ! — 2Bir finb 33etrieger ! ©ott ! 

©alabitt (jum Srempell^errn). - 

SBetrieger? — tnie? ®ag benift bu? fannft bu ben!en? 
SBetrieger felbft! Senn alle§ ift erlogen 
3ln bir: ©efid^t unb ©timm' unb©ang! 9Zid)t^bein! 
©0 eine ©d^h)efter nid^t erlennen h)oIlen ! ©e^ ! 

(ficb bemütia il)m nat)enb). 

3800 3)Jifebeut a\\6) bu nid^t mein Srftaunen, ©ultan! 
Sßerfenn in einem Slugenblidf', in bem 
2)u fd;iDerIid^ beinen 2lffab je gefe^en, 
5iid^t i^n unb mid^ ! 

(^uf 5latt)an aueilenb.) 

^t^r nel^mt unb gebt mir, yiai^anl 
Wxt tjoHen §änben beibe^ i — ?tein ! 3^^ 9^^^ 
3805 Wxx mef)r, aU ^f)x mir nti)mi ! unenbli4) me^r ! 

(9f?ec&a um ben §a(§ faöenb.) 

21^ meine ©d^tDefter! meine ©d^tüefter! 



aSon gilne! ! 


Slanba? Slanba? — Ste^a ni^t? 
?Jid^t eure 3led^a mef)r ? — ©ott ! ^^r berftofet 
©ie, gebt if;r if)ren S^riftennamen it)ieber! 
3810 3Serftofet fie meinetttiegen ! — ?Jatf)an! 3laii)an\ 
SBarum eö fie entgelten laffen? fie! 

5. 2luf3U9. Siebter 21 II f tritt 213 

Unb Wa^ ? — D meine ^inber ! meine ^inber ! — 
^^nn meiner Sod^ter Sruber W'dx' mein ^inb 
yiiä)i anä), — fobalb er \mü ? 

(Snbcm er [ic^ il)xen Umarmunoen überlöBt, tritt Salabin mit unru!)t0em 

förftaunen ju feiner Sc^mefter 

2Ba§ fagft bu, ©d^iüefter? 

3815 3^ ^^^ gerüf^rt . • . 


Unb xd), — id^ fd^aubere 
SSor einer großem 3tü{;rung faft jurüdE! 
^Bereite bid^ nur brauf, fo gut bu fannft. 


3lat\)an, auf ein 2ßort! ein ©ort! 

(Snbem ^Jlat^an äu it;m tritt, tritt Gittat) ju bem ©e|cf)tr)tfter, if)m if)re 
2:eilna{)me 3u beseiten, unb 5^atf)an unb Salabin jpredien teifer.) 

§ör ! \)'öx bod;, 3lat\)an 1 ©agteft bu Dorf^in 
3820 m(i)i — ? 



2lu§ ©eutfd)(anb fei il^r Sßater nid^t 
©eh)efen, ein geborner S)eutfd)er nid^t. 
2Ba^ Wax er benu? S50 tüar er fonft benn l^er? 

®ag l)at er felBft mir nie vertrauen tüoHen. 
3tu^ feinem 3)Junbe tüeife ic^ ni4)t§ baüon. 

214 Xlatlian bcr IPetfc, 

3825 Unb Wax aud^ fonft fein gran!7 fein 2lbenblänber ? 

D ! bafe er ber nid^t fei, geftanb er U)ot)I. — 
6r f^jrad^ am liebften :per[ifd^ . . . 

^erfifd^? ^erfifc^? 
2Ba^ ipitt id^ me^r? — ©r i[t'^! (gr n)ar e^! 


3Jlein Sruber ! ganj gett)ife ! 3Rein 2lffab ! ganj 
3830 ©etnife ! 

9Jun, trenn bu felbft barauf t)erfällft : — 
3^iimm bie ^erfid^rung I;ier in biefem ^ud^e! 

(ix5l)m t)a§ 33reDicr überrci(f)ent).) 


(c§ bcöterig autfc{)IaGenb). 

21^! feine §anb! Slud; bie erf enn^ id^ imeber ! 

5fodE) h)iffen fie t)on nid^t?^! JJod; ftebt'^ bei bir 
Sltleiu, \va^ fie bauou erfal;reu follen ! 


(inbc6 er barin geblättert). 

3835 3d^ meinet Sruber^ ^inber nid^t erfennen? 
34) meine JJeffen — meine ^inber nid;t? 

5. 2luf3ug. £e^tcr 2luftrttt. 215 

©ie nid^t erlenncn? id^? ©ie bir n)of)I laffen? 

(2öiebcr laut.) 

©ie finb'ö! fie finb e§, (Bxitai), finb ! ©ie finb'ö! 
©iub beibc meinet . . . beine^ S3ruber^ Äinber ! 

(6r rennt in xf)xe Untarmunöen.) 
(Bittafl (i^m folgenb). 

3840 2öa^ l^ör* td^ ! — Äonnt'^ anü) anberö, anber^ fein! — 

@alabin (aum 2:em^jell^errn). 

"Ulan mußt bu bod^ h)oI)I, S£^ro^fo))f, tnu^t mid^ lieben! 

(3u iRed)a.) 

?fun bin id^ bod^, troju id^ mid^ erbot? 
3JJagft tooUen ober nid^t ! 

3d^ ctud^ ! id^ aud^ ! 


(sunt ^empclt)errn äurüd). 

SKein ©ol^n ! mein Slffab ! meinet Slffab^ ©ol^n! 


3845 ^d^ beine^ Slut^ ! — ©0 Waxm jene SEräume, 
. Söomit mau meine 5linbf;eit tDiegte, bod; — 
2)04) me^r aU 2^räume! 

(Sl)m äu Sfügen faUenb.) 
Salabin (i^u aufEiebenb). 

©e^t ben Söfenjid^t ! 
, @r ttmfete Wa^ bat)on unb lonnte mid) 
3u feinem SRörber mad^en tt)oIIen ! Söart ! 

(Unter ftummet SBieber^olung anfeitiger Umarmuuöen fällt ber 93or^anö.) 



Title. — 9?atl)rttt» 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- 

Motto. — Introite, nam et heic Dii sunt (Apud Gellium) : Enter ^ 
for here, tooy are gods. These words were put by Aristotle into the 
mouth of Heraclitus, the lonian 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 Noctes Atticae 
and transmitted to recent times as a saying of Gellius. Lessing pre- 
ferred the Latin form, probably as the best known. 


* ©CCttC : ghtr in 9^at^atti§ ^aufC. ^htr is entrance-hally — ix^- 
quently paved — from which one enters either directly into the rooms 
of a house, or into a corridor. 

* 2)ttjll» 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. 


218 NOTES. 

or foster-mother, he changed it to Daja. He also found the name 
Daja in an Arabic history of Saladin. 

2. ^a§ il^r bp(^ cnblii^ eimnal tt>icbcr!ommt, that at last you 

really return once more. The accumulation of particles (bod) eubltc^ eilt* 
mal) well express Daja's anxiety and intense desire for Nathan's return. 
— S^^» ^^^ ^se of the vocative throughout the play conforms in 
general to the usage of the Mid. H. G. period. 3l)r is very respectful, 
and, through English and French influence, is very populär on the 
stage, while @ie (ph) is scarcely admitted in serious and elevated 
poetry (except in the drama and the novel). 3^r 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. ^ab))Ioit« 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. (Seitab* Here this word evidently means ©eiteutöcge, 5(bit)ege 
machen, öom graben 2Öege abgeben, and the preposition o.h does not 
have its usual force, as in bergab, ftrottiab, 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, 11 92-3), or for business purposes, as lines 9-10 would indi- 

8. %Vii 5ttiet ^Uttbcrt 9JlciIen» 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. ^Öbctt for förbert. Possibly a mistake, for this form does not 
again occur in the play, though the true form does (1. 2486) ; or eise 
Lessing is not consistent. It is a dialectic form preferred in the i8th 
Century by many because they considered it more euphonious. 

11. ä^ott ber $attb fdjlagen = rafd) abmad^en, to do quickly, to 

cause no trouble, Cf. ÜOIX ber §anb gcl^cn, and Lessing in a letter to 
Ramler, Don ber ^aiib tt)egf(f)Iagen. 

12-13. These vi^ords of Daja explain her former „®olt fei S)an!/' 
etc. For the fire had made Nathan's absence doubly painful. The 
form inbe^ is now generally written inbe^. 

ACT I. SCENE I. 219 

^(i§ hvdMWttf that (the house), and nothing eise, burned; baÖ is 
emphatic; for it indicates that Nathan had heard of the burning of his 
house, but was not aware that anybody's hfe had been endangered by 
the fire. 

i8. <Bü)on ttia^r ! Qiä/e true, but (^0,^ ift fc^oit iDa^v, aber). 

The fdjon is here concessive as in iDeim fcfjOU, obfc^on. 

27. aiSÜvbet %^X UOU miv e^ JjiJrcn ? Daja impHes 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. Xlnb fd)tDCi^^ 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- SSer ^mcifcU, "üiXi^^tiW^ \sü^ t!)r ntdjt, 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. .ß'omm^ über @u(i) ! cf. Matt, xxvü, 25: (Sein ^lut tomme 

über un^ liub Ullfre ^Inber» 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. SSCttll blt mid) Ijintergel^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. fic (tua§ fte malet) refers to ^l)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. S3a(b ttJCttiger ^\^ ^icr, bolb mc^r ^\^ ©itgcL 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 füll 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 1 779, at a time when mcsmerism 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. ^nbcm == inbcffeii, it)ä{}renb beffen. 

75. ^rad) fid) \\)X 5lugC iuiebcr, Her eye grew difji again. 

76. ^cm feilte;^ 5lrmCi^ ©tui^c ficJj entzog» @ein refers to §aiipt, 
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 Düntzer on this passage). 

77. ^i\\X%V = fiel, faitf. In her vivid description Daja usesstrong 

79. SS^a^ 29ßUttber^ In Mid. H. G. the genitive after tüer and n)ao 
was the usual construction, but this construction has now passed inte 
simple apposition, though it still remains in phrases like WüQ beö 
Xtn\el^, ttjaö §en!erö, \va^ i[t 5Ket(3e§ bort am grünen 3öalbe, etc. 

90. ©cinctt untJcrmutcten ©etuinft = fein nnöermutet i^m ge, 
fd)cnfte§ 2chcn, The figure is taken from gambling where the winnei 
is ever ready to risk the stakes he has unexpectedly won. 

91. S^rift^, doldly, 233ar = n^äre . . . getrefen. When a negative 
reality is to be represented, then the preterite indicative is (often) useö 
instead of the subjunctive, as „3ene !^at gelebt (that is, Uht xiidjt me^r), 
inenn id} bieö ^latt anö meinen §änben gebe." 

94. \)0X^ crftC = furo erfte. Formerly t)or and für were inter- 

ACT I. SCENE I. 221 

98. ^tß ^dttfC)^» 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 I5th Century in 
translations from the Latin. 

^Uttbfd)aft = il'unbe, Kenntnis, 58e!anntfd)aft This is an earlier 
meaning of the word, now obsolete. The more general construction 
would be with ÜOU rather than with the genitive. 

100. Wit tiorrjcfljrcijtcm SöZaittcl = mit nad) mxn ausgebreitetem 

WlanUL The cloak was held out before him and drawn together so as 
to shield him from the fire. 

104. Wlit txn§ (eine§, old acc; cf. auf einö, in ein§, both from 
Lessing) = mit einmal or einem Wa\c = pVoi^Vid^, 

105. (Sm^jor fic tratjcnb = emporl^attenb, trug er fie. 

HO. Untern = unter ben. This contraction of the article and 
preposition is very rare. 

III. 2)C^ ^lufCVftanbcncn Qixah, 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. ©ntbot» The real meaning of entbieten is burc^ einen 33oten 
jagen laffen. But Daja is the messenger, not the one sending the 
message, hence Lessing must have transferred its meaning from the 
Sender to the messenger. (Srl)ob 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 thanked^ implored (^praised), urgedy conjured. 

120. ^cmanb antreten = na^e Semanb treten = mit einer ^itte 
ober überhaupt mit einer gorberung na^e ^u 3emanb treten, eintreten 
is more forcible here than auge'^eu would be. Cf. 1. 517. 

125. Unfer;^ Stnferftanbenen* in the first sketch Lessing wrote 
feine§, etc. Cf. 1. 1550. Daja intentionally includes herseif in the 
l)lessing of a risen Lord and also gently hints to Nathan that Recha 
belongs to the same faith. 

133. ^X^ ^anfen, a more forcible, but a less elegant expression 
than fid^ ftreiten. The high esteem we have comes from the judgment 
(^Opf), our inclination (angC30gen iDerbeu) 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 
(@rf)tt)ermut). Notice the figure of chiasmus, as Sl^enfdjenljaß refers to 
^Opf and (Sd)tt)ermut to ^^eq. For the better definition of @(^tt)ärmer 
(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 : S)aö (elftere ift 9?ed)aö gall: fic fd)n)ärmt. 
She had lost the equilibrium between reason and feelings. 

141. ©cfrfjttlärmt The special idiomatic use of the past parti- 
ciple after Ijcißen, fein, nennen is well-known. Cf. ^aö (jcifU fd^(erf)t 
QCiüorfen, nnter e!)did^en acuten nennt man ba^ gelogen, grifd^ gettiagt 
ift l^alb gewonnen, and our example: 3ft bod) and) gefd}n)ärmt (^ü 
indeed also visionary dreaming), 

142. @tllC — @riüc» The dash indicates that Daja suddenly realizes 
that Nathan will only mock her superstitions and Substitutes ©rille 
(whim, caprice) for GHanben (belief, faith). Therefore she cleverly 
conceals from him (cf. 1577) that she had made Recha beheve that an 
angel had saved her, thus condemning her own work in the one word 

144. SlciuCi^ irbifd^en (3Sater6 @0^n) is pleonastic, though quite 
oriental and not foreign to Greek and Latin. It is the Saxon genitive. 

148. After üerljüüt supply geinefen fei, and after gefd^mebt in the 
next line l)abe. Such omissions are common in German. 

For nut etnö 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. Sctt 93ßilben = ben nngefitteten, for he had rudely re- 
fused thanks. fiauUtrjCtt = (annifd^en, splc7tetic, moody. 

158. The fine irony of the passage as seen in the words Ijiemieben 
and mallen is exquisite. SBatIcn is used of those on a pilgrimage and 
SBaüer means a pilgrim. The thrust is directed against the too com- 
mon sanctimoniousness of the age. 

ACT I. SCENE 2. . 223 

159. Uugcfittct Otittcrfdiaft ^u treiben, ^f^itterfd^aft = ritter* 
U(^e§ 2^t)Un. His deed was chivalrous, but his conduct since the deed 
has been rüde. 

163-4. Compare Lessing also in Minna von Barnhelm, Act Fifth, 
Scene Ninth : „Tliuna Wäre fonft ein @nge(, ben idj mit @rf)aubern 
öere^ren müßte, ben id) nicf)t (ielion fi3nnte»" Lessing also wrote the 
foUowing epigram in the album of one who believed that he had a 
friend without a blemish and that his beloved was an angel : — 

„Xrau feinem fjreunbe fonber 5!Jlänget, 
Unb lieb ein ^Jiäbcften, feinen Ungcl/' 

167. @d)(tmm = fd)(an, ^>ad or ivüked^ in a playful sense. Nathan 
ridicules the idea of an angel having come to rescue Recha. 


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. ©arfttg, in the sense of abfd^euUd^, It refers to the impHed 
5(bf(^eu or @(^anber 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 ,,mein ^tnb, mein liebet ^tnb." 

189. ^\t ungetreuen (3tröm\ Cf. Schiller's anf ungetreuen 2öel* 

leu in the ring of Polycrates. The Romans frequently called the sea 
perßdusy treacherous (^perfida freta)^ and the idea is as old as poetry 
and the knowledge of the sea. 

193. Sorgefjjrei^ter "^^XdtX, Cf. line loo and the note. The 
Templars wore white (ttieiße) linen mantles. 

195- 1)nrcf)!§ ^euer trüg^ uon feinem g^ittidie tierttiet)t. A rather 

bold construction in German, as öertDel^t must modify ^^uer ([the 
fire] blown away by his wing) the object of a preposition, rather than 
Recha (mtd^), 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. 233cm ft^mcid^cU i^r ? etc. This reading was suggested by 
Ramler, though no one knows just what the original reading was. 
Düntzer suggests „mir, mein ^ater?" instead of ,,n)em? betn (Sngel?" 
Some have interpreted the words as indicating that Recha considered 
herseif the image of her father, but this does not seem a logical deduc- 
tion. For, however much a personal resemblance might flatter 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. (^C5uäl)VCtt = Ijerüorluingen, prodtice; or perhaps its usual 

meaning of offer, preseni, suffices for a fair rendering of the thought, 

though it could not * offer ' without * producing.' 

212. 25 on aller ©tnigfcit, This Biblical phrase adds force and 
beauty to the idea expressed. 

220. £)1)U^ bicfC)^ is a violent apocope. 

225. ^itlt = ©el^irn. According to Lessing, §trn is more sonor- 
ous and forceful and perhaps for that reason better adapted to poetry, 
though ^el)lrn 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. SubtiÜtätCU, Rather learned for Daja, but probably she 
had heard Nathan himself use it in some of his philosophical talks. 

227. ^^^il^^c^^Ö^^^ = ^erfprcngen ma(i)en; for it is used in a causa- 
tive sense. 

228. 2ÖUttbcr!§ ntrfjt OCnug. In the earlier history of the language 
the use of the partitive genitive was more frequent than now. But it is 
still used with genug and in expressions like ^cr linb IDQ^ ^ttberS, 

3emanb, 9^iemanb ^Inberö, üicl, menig, mel)r Ö^itteS, etc. 

232. @itte!§ XcmJJCll)etrn tJCrfdjont The genitive is the older 
construction with fd^oneu and its Compound öerfd^Oliett and is often 
used now. Historical facts do not confirm this statement (cf. also 
line 88) , as Saladin f requently spared Templars and other warriors. 

232-236. The true Tempiars 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 rests 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 wSultan 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. Scbettt = Icbernen. When the adjective already ends in n 
Lessing frequently omits the ending -ett. Cf. lines 294, filbcrit = 
fitbernen; 897, 3528, albern = albernen. 

237. ^aß fdjUc^t für nttd) = ha^ fprid^t für mid^, beiretft für 

mid). The commentators claim that fdjUc^en has this meaning only 
here and in one or two other places. Cf. Sanders, Wörterb. 3, 958, 
2 col. Then Recha considers Nathan'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. a?te(C Stuan^^tg ^a\}Xt f}tX, In Silesia and Lusatia Diel joined 
with grt)an3tg denotes an indefinite number : 35iel ^tDan^ig fommen ben 
XaQ jum §errn nnb tnollen il^n fpred^en. Cf. also einige jttjan^ig 
where nnb after einige is omitted. As Lessing was from Lusatia this 
idiom was familiär to him. 

252. In line 2649 we learn that the name was Assad. 

253. Line 2986 informs us that he feil at Ascalon. 

258. UngtäubUd^ev«^« That is, the angel theory. For the synco- 
pated form cf. lines 458, abgefd^madfterö; 783, befferß; 1664, 3Bid^tiger§, 
and in Goethe, lieber^, abgefd)mac!ter§, gräulichere. Lessing also has 
geringree, fd)i3nre^, where the first e is syncopated. 

260. Sein ©cfd^miftcr. !^aö ©efd^mifter is here used in the 
collective sense, and therefore properly Stands in the singular. Marin 
(1. c. I, III, 112) teils US that Saladin was very fond of his family. 

266. ®Ctt tOtnn ? Modern usage requires feit tüanu. Originally 
tnann and tDenn, bonn and benn were not different and even now are 
interchangeable in colloquial language. About the middle of the i8th 
Century the two terms were differentiated in the written lar^uage. In 
Mid. H. G. and in the older Mod. H. G. roeun was preferred. 

226 NOTES. 

268-g. 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 reqiiired an unnatural miracle; that is, an angel. 
Either case required equally strong belief; hence Nathan's pleasant 

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. Sein (BpXtl will be best 
considered as the accusative in apposition with @ntfc!)IÜffc and (^nt- 
niürfc and the clause tüenu itid^t fein @pott = wenn (fie) lüd^t fein 
@pott (ftnb), (inbem er fie öerntc^tet). 

275-6. The repetition of mcttt 25öter 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. S3ur| = 33iequng. 

284. 233i(bcn, 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 rüde and im- 
petuous in his nature. 

286. 3[ßÜnbcrfÜrf)t^gCi^ 23ol!» A colloquial expression used in 
good-natured irony {ivonder-loving people). 

293 ff. This parable sounds oriental, but Düntzer 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 
abäse 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 flfth 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- 

311-312. WX^ ^CUdlt» The older conjugation of bünfetl was: 
bünfen, bäucf)te (rarely bauchte), gebäiicf)t (rarely gebaud^t). Now the 
verb is regulär (bültfeu, büufte, gebültft)» From bäuc^te were then 

ACT I. SCENE 3. 227 

formed the presents bauchten and bäurf)cn. Xeudjt is oiily another 
spelling. The earlier language preferred the accusative with this vcrb, 
and it is now the best accredited, though the dative is more common. 

320. Cf. Une 94 ff., where Nathan expresses the same thought. 

323. SerguÜ^fam, now generally genügfam, 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 Jahnen* Cf. line 119. 

329. ©rtjub^t, unusual and harsh contraction; cf. ^ätt'ft, line 354 
below, and läb't for labet. Goethe also uses finbH, hiWt, etc. 

334. ^tttnfc» Even now Orientais 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. 5H* Strictly speaking this should be ac^, which is generally, 
though not always, used to express pain, while alj expresses joyful 
surprise and wonder. But Lessing frequently exchanged them and 
they are now often exchanged. 

340. 3nf}jrad)\ now 3utpru^. 

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 : ,@enug, eö tfl ein 3J^enfcl), 
unb ba'^er Unfer 9^ad)fter.' " The Templar only needed to know that 
a human life was at stake to rush to its rescue. 

346. '^tjttt refers back to „Vöa§/' which is here regarded as a 
person. Cf. „5[Baö fxd) necft, ba^ lieht fid^"; „Sßa^ fic^ nod^ JüngP in 
blut'gem .?>af^ getrennt, t)a^ tl)ei(t ent^ücft bie allgemeine $?nft." 

355. He had only wished to eure the ©ngelfcl)tt)ärmerin, 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 : ©Crtli^, XXXdjt tot ! 

360-1. Because @d)tt)ärmerei 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. ^Inbäd)ttg Sdjluävmen, indulging in devout contemplaiion, as 
the Quietists. 

364. ^Ütfett is here used in its obsolescent signification of nötig 
l)aben, braild)en; in order that he may 7tot need to act well. 

372. 5ll=§(lft, the barcfooied. See Introduction, p. xxxvi. In tbis 
character we may observe Lessing's skillful use of humor, though 
elevated above the merely comical; for Al-Hafi represents the humor- 
ous dement in human nature. 

374. ^öntmt According to Kehrein fömtTlt is Netherlandish, 
while foninit is high German. Lessing is very fond of föllimt. 

375- $tUCtn mit CUrf) appears a rather brüsk exprcssion in the 
mouth of Nathan. But he has already asked them tvvice (hnes 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. Düntzer, p. 84, and Niemeyer, p. 99). Some 
think Nathan had kept Recha seduded, so that no one should find out 
his secret. Of course Nathan did not easily recognize the Dervish in 
his fine dress as treasurer. 


376. 9f?et^t nur bic 5(ugen auf, colloquialism among the lower 
dasses. The cynical Al-Hafi constantly uses such expressions while 
Nathan speaks in pleasant raillery with him. 

381. ®0 bcr tCd|tC ^CrrtJtfc!)» @0 is here used to qualify and 
restrict the words it introduces and means „i^) tneine"; „\^0i^ ^eißt/' 
that is, the genuine Dervish. 

385. ^ein 9)lcnfrf) mu§ muffen» 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- 

Unb ein ^crmifri^ mÜ^tC ? The battle-cry of the Dervishes was 
freedom, hence Nathan's surprise that a Dervish must needs do any- 

386-7. 333arnm ♦ ♦ ♦ erfennt» The tDariim of the first clause implies 

ACT I. SCENE 3. 229 

the omitted \va?> (lüaö er für gut erlennt) of the second and the ba^ of 
the following clause is the antecedent of both. tüarum here = um 
\va^ and is used for the more correct it)orum» 

388. Sei ttttfcvm &dtt ! According to the general trend of the 
drama this can mean nothing eise 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 Jevv and Mussulman. 

389. äJienfd^ is here used in its pregnant sense of a truly noble 
person. Cf. 149 1-2. 

390. llttb (il)V) ffugt, 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 : 
§abe nun, ad) ^l)iIofopl^ie, etc., ftubirt, etc.; güHeft lieber ^n\d} unb 
Xljal (Still mit ^^ebelglanj. Cf. also Grimm IV, 214. 

392. §ttvl 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. 

^C§f now beffeu, incorrectly often written beß; it is the older form 
found in Mid. and O. H. G. 

396. 2Biü feilt; tntH is here used in the sense of claims ; which also 
Claims respect. 

398. ^Od)* Said half seriously and half in earnest. For Nathan 
has but little faith in the practical ability of the Dervish, and therefore 
mentions that ofiice as a proper one for his friend, which he might be 
able to fiU with honor and to the satisfaction of his master. But the 
Dervish thinks he might add Steward (Hne 400) also, as that with 
Nathan would not be too much. 

402. SSorbett» In the Mid. H. G. the participle ge- was not so 
rigorously required in the formation of the past participle as at present. 
Luther, Herder, Goethe, Schiller and others, omit it with inorbeu. 

403-4. '^c^ fleittcrtt ©dja^ei^ — be;^ großem. 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. ^[t ööu fcittcm $aufc = ^el)ört 311 feinem ^aufe. The con- 
struction is French, est de sa viaison, and not German. 

408. Wxi ©trum^jf wn'ts ^ixti Ucrtilncn, now mit Stumpf unb 
@tiel tiertilgen» Notice the alHteration and compare über @toc! 
unb @tein, mit .^aut unb §oar, mit 3J?ann unb äRaug, ^mh nnb 

411. %xi>^ einem, as zvell as ; er l^änft tro^ einem '^pferbe, he runs 

as fast as aiiy korse. 

415-417. Experience teaches that poverty cannot be removed by 
the greatest generosity, nor should we refuse on that account to hsten 
to the calls of distress. The metaphor begun by the Dervish and 
finished by Nathan is extremely feUcitous. 

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 revoliition. 
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 rieh to satisfy the poor. Nathan 
cannot assent to this last alternative, as his compassion for the poor is 
too great. 

422. ^\)x \)ahi gilt rebcn — man mag immerl)in reben, eö ift um- 

fonft 3U reben, in Imitation of the French avoir beau dire^ it is in vaiit to 
talk. The Dervish thinks that Nathan would talk differently if he had 
his experience. 

ß'Otttmt ^\\^ In the Imperative : !omm an ! employed as a challenge 
to the waiting Opponent to come on; moreover as challenge in general 
= it)ol)Ian, well, good, done. Sanders' Wörterb. I, 975. Flere it is 
used in the sense of 5ll^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. 233ttd)crtt, here = 3^^f^^ einbringen, and does not have its 
usual meaning of usury, 

432. (Sd^cibebrief ^^ * bill of divorce,' but here in the sense of 
fai'ewell (to our friendship). 

ACT I. SCENE 3. 231 

435. Al-Hafi could not conduct the fmances of Saladin honorably 
with an empty treasury. 

437- 3^^ f rfjüttclt» Supply ben ^Op\, an unusual Omission. 
439-40. Viehoff paraphrases thus : „%U^a\i ^crtiufd) tft iDlUfonV' 

meu, au ^Hem X^dl gu neljmen, \va^ idj in meinem 55ermögen I)abe." 
441. 2'CftCtböt, here trcasurer, It really means Minister of 


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. £eic!)t, that is, freed from his duties as treasurer. 

SJntfu^» Walking barefooted in the hot sands was a mortification 
for sins. 

451. ^\i meinen fie^rcrn» 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. ^nt §ni, in a trice. Colloquially l^ui is used as a Substan- 

2)cn reid^ften Settlcr in einen armen JKeid^en» This is one of 

Lessing's favorite antitheses. The contented poor man is richer than 
the discontented, avaricious, greedy rieh man. Düntzer reminds us that 
Lessing found this thought in a Latin collection of riddles by Hollonius 
and Setzer (1615). 

471. Unmtlb mtlb^ 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. 3Rilb is probably used here in the Mid. H. G. sense of 
liberal, gener ous. 

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 (f^jrubeülb) 
the waters they have received clear and calm. The UUreiu and 
fprubelnb are perhaps best explained by the un^olb and ungeftüm 

477-8. This of course refers to birdsnaring, where the fowlers Imi- 
tate the calls which decoy the birds into the snare. The (Gimpel (bul- 
finch, redfinch, here blockhead) is so easily snared that the word has 
become proverbial for simpleton. 

478. &cdf etc., self-complaisant fool that I am y for he says above 
that he had feit flattered. 

481. 23ct I)iuibcrt taufeubcit = in ^btl^eitungen bon I}uuberttaiu 

fenben; cf. the EngUsh, by hundreds. It is not the equivalent here of 

bei in such expressions as bei fünfzig ^I^aufenb = gegen fünfzig %q,\\- 
fenb, about ^0,000, but rather by hundred thotisands. This is not a true 
picture of the great ruler — who was celebrated for his clemency, 
justice, moderation and HberaUty, 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 Httle property that his funeral expenses 
had to be raised by contribution among his friends. Therefore 

Düntzer's Interpretation of bei §miberttaufeubeu = ba eö l^imbcrt 

taujcnbe gibt, may be right. The idea wouhl 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 

483. %\\ einzeln. Either a dative plural from the older form 
eiugel (Mid. H. G. and later), or to be explained as line 235 above. 
Cf. Matt. V, 45, for the foUowing lines, and remember the fact that 
Saladin gave to friend and foe, to the needy of all creeds, with unstinted 

496. ^Jlad^C» Fray, do hasten off into, etc. SD^adjeu here has its 
colloquial meaning. For the next sentence compare E. von Kleist's 

saying: (Ein xoo.\)xtx ^t\\\6) mnß fern üon 3)^enfc^em fein. 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 

519. SScitcr ab fid) fdjlägt = ben 3Beg öedäßt» Cf. ben 2öeg ein* 

fd^(agen, tums aside, 

524. 5(bfein = ^bttJCfCtt^cit. Formerly ^bfeiu was more fre- 
quently employed than novv, found in Opitz, Flemming and Hagedorn. 
Cf. the form 2)afein. Notice the noble motive that Nathan gives for 
the Templar's action and the unpleasant contrast with the real reason 
given in line 528: er fömmt 3U feinem 3uben. Nathan is broad and 
the Templar is narrow and rüde. 

528. @Utf|» The ethical dative used in an indeterminate way to 
express the interest of the Speaker or hearer. 


©ceitc: %tXCC^t\^tXX^ 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 regulär 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 ii) 
from which the Templar has just come, and the friar follows him at a 

Adolf Stahr thinks that Lessing saw Originals for his friar during his 
journey in Italy with prince Leopold of Brunswick. 

532. 2^or langer 933eUc ==^ au§ !Oangn)et(e. He is not following 
me merely to kill time, merely because he has nothing better to do. 

533. %\\iVC Stnbcr, that is, lay brother of a mendicant order; one 
who has received Ordination is called father. Hence the Templar's 

question: 3^ fann euc^ n)ol)l ^ater nennen, nid)t? Similarly Götz 

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; bis 
duties werc usually outside the cloister. They often showed true 
humility and were ready for the most menial Services. 

536. 2[öer . . , ma^ ^öttc = Söeiin jemaub nur felbft ma^ ^^iiiit. 
In O. H. G. lüer and it)a§ were used as indefinite pronouns, but at 
present this use is retained only in coUoquial language. They are then 
equivalent to jemaub and ettüaS» 

544. ^\\\ t(eittC)^ 'Sßilgcrmal)!, etc. It was considered a part of 
the duty of the cloisters to keep open house, and many were celebrated 
for their hospitality. 

546. ^crr» In the lyth Century §err and grau 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: Uub iüart mit (Suemt Ä'ummer geiziger 
5110 (Sucrm ![?ebeu? 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 feit) whom he had saved from the fire. 

555. (Srhuibcn, now erfuubigeu. Cf. also Hne 2746, erfunbete» 

(gittern attf be» ^^\^\\ füljlcn, ''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 t(Ügelt) 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 (üügelt), the friar obeys without examination 
of causes, but in such a way that no härm ever comes from it. 

The conjunction \iQ^^ sometimes introduces sentences expressing a 
wish, a threat, etc., leaving the wish, threat, etc., to be supplied from 
the verb of the subordinate clause : !l)a6 bu mir UUr Söort {jältft (3(i) 

ACT I. SCENE 5. 235 

rat^e bir, ba|3, etc.); 3)ag boc^ bie (Slnfalt immer red)t beljält! (3Bie 
iDal^r tft e^, ha^ bod), etc.). Simplicity is instinctively true where too 
much philosophizing goes astray, Cf. Schiller's Söorte be§ ©laubenö: 

Unb ma§ fein SSerftaub ber 35crftänbiöen fiet)t, 
®a§ übet in (Jinfatt ein finblic^ ©emütt). 

570. ^a§ tote ÄreUJ» The Templars (Knights Templars) were 
probably the most renowned of the three great military Orders founded 
in the I2th 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. S^Cbnttly 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 1187, 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 cath 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 Phosnicia 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. ©ctbft^ttian^tgftcr = id) mit neun3c^n anbern 2^empell)erren, 
fo ba^ id) felbft ber 3tt)an3igfte \vax. To denote the number of persons 
in one's Company, instead of using the füll cardinal number, the pronoun 
felbft is placed before the ordinal. Hence the now nearly obsolete Com- 
pounds felbanber (er felbft ber anbere [ber gtüeite]), felbbritte (er felbft 
ber britte), etc. Cf. also the Greek. The cardinal is not common in 

236 NOTES. 

this construction, but Lessing has fclb fün3iger (Emilia Galotti, III, i). 

578. $Bom (Salabilt» But compare line 585, where the article is 
omitted. It may be used or omitted before a well-known proper name. 

583. @r gaatj allein« The friar is humble throughout and uses 
2)er §err or the polite i\)X (see note to line 2). Here er takes the 
place of !^er §err in the line abovc and is not to be confounded with 
the (Sr 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. 5lwf behalten = aufbeUJa^rt. 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 Ijättc burd) bcn ^crrti (Sin a3rief(i^cn c^cxn beftcllt. 

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 l^ätte gern einen ^rief bnrd) @ie beftettt, toenn @ie bagu bereit 

611-12. ^^^i bcr ^JSntriarrf)» The fideUty 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; i Pet. v, 4; Jas. i, 12; Rev. 
ii, 10, for the special crown offered to the faithful. 

618. 9Jlcilt ^Ctt seems to be an imitation of the French polite 
monsieur used in addressing strangers. 

61 g. On account of the following aurf), Düntzer suggests changing 
2)enn btefe trotte ^11 öerbtenen into Unb btefe, etc. 

622. ®id^ ]6cfcl)eu =^ fxd) iimjef)en, fet)enb fic^ umtf)un. Cf. also: 
!^af3 1(^ mtd) in SSien befolgen tDoüte, and 3n btefcr §i^e in Stauen 
l^erum reifen, nm ftd^ jn befe^en, all from Lessing. 

625. Historically true. Saladin worked zealously on the fortifica- 
tions of Jerusalem after he had captured it. 

628. 2)Ctt ©trcttcrit &ottt§ = ben Ä'rcu^fal)rcrn» The expression 
accords with the medircval idea that every Crusade was a Holy War and 
the crusaders the warriors of God himself. 

632. ßöutg *^5^in}J^)» That is, Phihp 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 67 yf. 

641. ^§ tJÖHig ttitebcr lo^gcljt, colloquial expression for im galt 
ber ^rieg DöIIiß toieber an^bncl)t, F'or 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 

659. a?Crttbc(n = für übel aufnehmen, ^ ^a^e 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. 5lU!§g(tttCttt, spy otit. This is a colloquialism, as well also as 
!5)en @arau§ mad)en and ®a§ @tüc! rtjagen below. 

663. ©tcrfcit = t)erliorqen fein. For 3)ie nngcljenren (Snmmcn cf. 

238 NOTES. 

lines 403-4, thQ grea/er treasury in the care of his father, whom history 
calls an excellent manager. The fortress on Lebanon is Lessing's in- 

671. 2)Ctt ©arau)^ \\^vx 5U matficn, d. h., i^n 3U töten, @arau^ 

is a Substantive formed from the adverbs gar and auö (generally masc, 
sometimes neut.) and has two principal meanings : (i) 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 ®arauö. 

673. SD^dtOllitCtt, 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 tili they united with the 
Roman Catholic Church in the I2th Century; but they did not conform 
entirely to its regulations. As they lived on Lebanon, they w^ould 
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 Lionheartod 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 Beeret, but of a shrewd and ignoble mind; nay, he did not evcn 
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. Ptolemais was a strong fortress on the boundary of Palestine, 
also called St. Jean d'Acre and Accho (?). 

684. (^ott Uttb bcr DtbClt ♦ ♦ » The priests frequently suffocated 
every human Impulse and moral obHgation for the honor of " God and 
the Order " as they claimed, when anything was to be gained by it. 
See lines 686-7 for a proof of their sense of moral Obligation. In 
striking contrast to this is the simple, straightforward nature of the 

691-2. Specious sophistry, as the Templar's answer shows. The 
malicious casuistry of lines 695-7 '^'^^ 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. Ultfcttluittcu» 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. Uub \>a tJCrlautCU UJOÜC, anc/ 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 583ff. 

704-710. External resemblance, according to the Templar, should 
imply an internal one; that is, like features like character. This does 
not foUow, but yet he hopes it may in his case. Nature is true in all 
its works, for perfect harmony reigns in everything. 

716-17. %xs^ mng id) mein ^a!ct nur ttJagcn = Fr. hasarder, 

risquer le paquet = e§ auf C|Ut (^lüc! tüatjeit. O. Tessing's French 
translation of his Laokoon : risquons donc le paquet, '. risk anything, 
to engage in a doubtful cause. 

718-19. The proverb quoted is unknown to the German, though 
there arc many similar ones; for monks and women were the butt of 

populär jokes. ^l^ciber fiub be§ 2^eufe^3 ^foben, barin er fängt, tna^ 
anfft^t. (gin ^Mt^ Sßeib l^eißt fpridjtnortUd) ein 33ote beö Scufol^. 
The Devil is represented with clavvs, 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. ©ina = Arabic form for China. Cf. ^^jfelflne, * China apple ' 
or * orange.' 

748-9. SSic fdjttCÖ cht ^turjCttdHcf tlOtÜbcr 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- 5turf) vxxx tDrtrb^!^ tior (now ^\\) ber 9Btegc xCx^i gcfungcn, 

etc. This refers to the custom of singing cradle songs predicting their 
future fate to children. Cf. lines 3845-3847. 

756. Um ba cht !3wbCUmäbd)CU 511 CrjicIlCn» 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 hislife on June 10, 11 90, 
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 teil Werner's tale. 

757. ^ttctijt = Jlrieg^hiedjt or 9^eiter§!ned}t, cavalryman. 

761. (StföUfClt, coarse expression, to be ascribed to the vexation of 
the Templar. ^rtritlfeil is the usual word. 

769. ^xxvx IJiätfcl tJöit mir fclöft mir ttJirb» His (to himself) 

enigmatical conduct puzzles him when he thinks that he, a Christian, 
should rescue a Jewess. Becomes an enigma of viyself to inyself. 

776-7. "^w^ Infjt bcn 25atcr mir öom §nlfc» Cf. also einem 

bamit nom §alfe bleilien. Don't hothcr 7?ie with the fathei\ 

778. @itt ^jhimpcr (Srfjmab* Proverbially the Swabians are called 
buntm linb e^rlid), the riessians blinb and the Pommeranians pliim)). 
But here the epilhet ,,pliinip" is applied to the Swabians. Daja calls 
him a German bear (1. 786). IIc half confcsscs that the maiden's 
image was and still is in his soul. It could not, however, have been 
anything l)ut 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. T^U bC«tfti)Cr S5nr denotcs 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. 


788. 21Ö0 bift "^W ? Cares of state Avill 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 

789. JJwr mitfj \X\\\s fnum, Fo?- mc aiid scarcdy that. He is 
playing scarcely well enough for Sittah, who modestly assumes that she 
is a poor player. 

791. Unbcberft =^ mtgebctft 80 jicl)^ ic^ in "tsxt @abc(. They 


generally say now bte ©aBel geben. 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. Set) fcijC t)Ot, I Cover, or I interpose. 

800. 2)a!§ ttiarft "t^W nidjt öermutCU ? A rare conctruction, for the 
Infinitive seldom depends on fclu. Gothic and O. H. German furnish 
no examples and Grimm finds but one case in Mid. H. German. In 
Greg, we find : si WiEren vischen, 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 7tot ex- 
pecting that, were you F) 

804-5. SlcillC taufCttb 2'tltat^ The possessive pronoun shovi^s 
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 Nasr. 

812. S)Cn ©a^, the stake. 

821. ^lBf(^(t(^, 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 5Ibjug§jcf)ad}. The mention of a queen is here an anachro- 
nism, as she was not introduced into the play tili 1525. 

826. Jölo^ mit bcm ©tcinc ? would seem to imply that Saladin 
was not fortunate with his wives, but history teils 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 (ii75),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. 2)iC ©lattCtt ©tciuc, 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 ©teiue). 
Lessing found this in the Preliminary Discourse to the Koran by 
George Säle (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. ^tnan, Most editions change this form to 3mam, which is 
the prevalent and more correct spelling, but Boxberger (ibid.) shows 
that the form 3man w^as more common among Occidental scholars in 
Lessing's time. 

842. 25etlttft tOxU 35otttianb is a German proverb : Loss seeks an 

84g. 3^^f^^^WUltg» She here returns to the cause of Saladin's 
distraction and care, which naturally makes the sister anxious. ^tX^ 
[trcuung (3^t'ftreut) 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. ©icrtgcr = eifriger, more zealousfy. 

852. fiOi^ÖCftt, cf. 1. 641. 

854. ©ttdcftanb = 3BaffenftiIIftanb, Lessing used the shorter form 
in several instances. ©tlKcftanb instead of ©tiUftaub is required by 
the meter. Cf. 1. 573 about the breaking of the truce. 

857. 5Jitd)arbi^ S3tubcr* History knows nothing of this; it does 
teil 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. ^bergtaubett« Sittah does not make any distinction betwee« 
^Ibergtailben (superstition) and @laubcn (belief, creed). 

ääSir^t = tüürjt, as it is derived from 2öur3 (Eng. wort), spiee. 

ACT II. SCENE 2. 243 

875 ff. Virtue is again elevated above belief (creed), morality above 
religious confession. Christ's name, not bis 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 ^ood 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 

8g I. 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 

892. 5tCC(l = Ptolemais, 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. ^OTcrit, cf. 1. 235 note. 

903. ^rttc is used in the sense of irre machen, ftörcn, öertüirrcn. 

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. 



915. Al-Hafi is under the Impression that the tribute from Egypt 
has arrived and that he has been summoned to receive it. 
917- ^citt tiicl = ^öd^jl ütcl. 
921. 2)0^ ift für nja!§ (cüoai^) nod^ mcttigcr al^ nid^t^. Thatis 

for sofuething still less than nothing; that is, instead of receiving I am 
to pay out. 

926 ©öttnt^i^ CUr^ mtr fclfier 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 herseif the 

927. (Jucr, The uninflected predicate forms mein, bein, uufer, 
euer, are older than the inflected meiner, meine, meinet, 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-IIafi to say that he will pay her the 
stakes. His nun ja is his reply, but he adds something that may betray 

941-2. Cf. the proverb ,,mie gett)onnen, fo verronnen." 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. !3ö) l|ftttc i!)t §tni )uol)l lieber feldft = 3d^ märe lieber felbft 
fo fing \r)\c fte. 

953- "^ic ^Utttnterei, that is, the further conceaiment of financial 
straits. For him the farce (3J?nmmerei) was over. 

958. aSefd^eibeu = ©infe^en l^aben, cinftd)t^öoI(, /^e prudent and 

disclose not hing. 

962. ^etbittctt, in the sense of begging one not to do anything. 

965. ^\x ttidjt ttäl)er treten = bir nid)t mel)r 3n ^er^en ge{}en. 
970 I. So ftnb bie ^JSoften ftcl)en geblieben, the items {of the 

accon7it^ reniain (unpaid) ; that is, I shall claim all arrears when the 
treasury is füll. 

976. 5tU)§gertl0rfen, 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 seil 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 mitist 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 : ^in 
^(elb, ein @d}ti)ert, ein ^ferb — iinb einen @ott remains to this day in 
the Thuringian proverb : ein 9lo(f nnb ein ©Ott. 

1002. ^IbBtCd^Clt, to pinch one's seif, to curtail expenses. @ilt= 

5ieI)Ctt = einfd^ränfen, retre^tch. 

1005. 2)0d^ ttia;^ fann \s^^ madjCn? As Saladin had always lived in 
the plainest, simplest manner possible, curtailment, retrenchment, spar- 
ing would not amount to much. 

1007. ^b^ubingen = ab^n^anbeln, 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. ©Jjic^Ctt* Death by impaling is still a common punishment 
in the Orient and is considered both more cruel and more ignominious 
than strangling. 

1013. btöffcttt = erbroffeln. This punishment was that of persons 

of rank. 5tuf Übetfdjuj^ . , , \y^W er(|riffcu taorbcn, if l were 

caught with a surpliis by you. Saladin's punishment for having a 
surplus was greater, according to Al-Hafi's view, than for embezzle- 

10 14. UtttCtf(i^(cif, 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. S3ci tttcmaitb anbcrn^ bei niemanb anberm, or bei niemanb 
anberö,, for bei feinem anbern. 

1020-21. 5tuf bcm XrOtfncn fcilt» Stranded, agrotmd are the 
corresponding English nautical expressions. To be dead broke, to be 
strapped (slang) renders the German idea. For the German is slangy 
anc Sounds stränge 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. 9{imm auf = nimm (Selb auf, borrow money on security. 
933ie bU fannft ♦ . ♦ tierf^jrit^» When necessary he must promise the 
highest interest. 

1024. S3orgett = 2)arle^n nehmen; (eilten = ^^arle'^n geben, 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 borgen Stands for (eilten. 

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 awkvvard efforts to save his friend are amusing. 

1035. W\^ bctlft = id^ erinnere nud^. Lessing found this im- 
personal construction in Logau and stamped it with his approval. 
Generally the dative is employed with benfen in the sense of fid} erin- 

1037. Schi (Sott = ber ®ott ber 3nben, ber (Sott feiner 35äter, 
unless the prx)noun is used for the sake of the meter. For Sittah knew 
of Nathan's enlightened character. Cf. line 11 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. 1)ic gau5C Stabt erfctjaüt (baöou), 2öa^, etc. The particle 

baüon 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. @^ ttJCij^ 5U (cbClt = il sait vivre, is well-bredy has good 

1067. I^ro^ Salabitt» Cf. note to line 411. 

1068. 33Bctttt fc!)On mdjt ^^Xi% fO Ötcl» Nathan was more circum- 
spect in his giving and did not scatter his money broadcast like Saladin, 

ACT II. SCENE 3. 247 

1069. (Sottbcr 5(nfc!|cn = o^ue 9^ücffid)t auf ba^ rcUgiöfe ^efeunt* 
ul^. 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. hnes 451 and 1489. 

1077. Cf. Boccaccio, Giorn. X, Nov. III, where Mitridones desires 
to kill his rival for surpassing him in giving (also called Nathan in the 
novel). See Introduction, p. xxvi. 

1078. fiol^tt llOtt @Ott» Every recompense from God, either as 
thanks from the receiver of the gift, or direct blessings from God for 

1082. @cfc^, Mosaic law. 

1086-7. ÜÜCrit ^U^ mit il)m gef^jaitttt; on bad terms ivith him. 
Cf. über ber §anb, über ber ^d)fel fein. Now they generally say simply 
mit etuem gefpaunt fein. The expression comes from wrestling. 


1103 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 

1104. 2)Ctett ©icgcl* 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. 

11 15. 2) Clin tX \^ViVi^t\i^ 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. 

11 16. ©aUtnttCt = here ^afttier and the camel is probably meant, 
as it is the beast of bürden in the East. 

248 NOTES. 

1118. @!^ = früher, 

1125. ©iitgcftimmt mit jebcr 8d|ünl)eit = für jebe @d)ünl)eit em 

J)fän9U(^. Nathan was a man of culture and refmement. 

1131-2. ©einem 35olfe eutf(ict|eu = ben (J{)aiaftei* feineö '^MM 
öerleugnett. For avarice is the great sin of the Jews, according to 

1 137-8. Boccaccio also states that Saladin would not resort to 

1142. .^aram = §arem, though ijaram is considered the more 
correct, if less common, form. 


1162. &an^ CttOa§ anbrei^, etc. That is, he thinks love uiay move 
her breast instead of gratitude. 

1171-2. ^a^ ein = für aüemat tft abgetljau = 3)a8 ift ein = für 
alleinal ab9Ctt}au. The unusual order of words is caused by the verse. 

1181. ©0 marf)t nur, \>a^ er @n(i) l^iev \nä)t gciiial)v tuirb ; 

Please do hasten away, so that he 7nay not see you here. Cf. hne 496 
for the colloquial use of mad)eu. 


1191. gaft fd)eu^ iri) mit^ be)§ ©ouberHugj^. @id) fd)eucn is 

usually followed by the preposition üor and the dative, or by the simple 
dative, only rarely by the genitive as here. 

1192. 9iaul)e Xujjeub is a favorite expression with Lessing. Cf. 
Emiha Galotti, Act II, Scene 5, where the term is appUed to Odoardo, 
whose character is very similar to the Templar's. 

The three words fd^euen (shrink from), [tilgen (startle, puzzle), and 
öerlegcu (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. 

1196. "^eit braUen (Saug, the manly galt. brall means firm, 
sturdy, vigorous. 

1198. 3330 faf) ic^ bod^ bergleid^en? The appearance of the Tem- 

ACT IL 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 foUow- 
ing dialogue shows the Jewish traits in Nathan's character : submissive 
patience, humiUty and perseverance. 

1202. SJer^icljt (üeqleljen, not Derjcil^cn) is used in the sense of 
slay, that is, hasten 710I aivay tili you hear my thanks. 

1207. ö5ro^lttUt, say the critics, is not exactly the right word here, 
but (Sbelmut. (^rofjlUUt is a Christian, loving self-abnegation, while 
Sbelmut 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 (Sbclniut 
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. ^^ 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. ^ti \i\t <Sc^an,^e fdjlaöcu = aufö @j3iel fe^en. ©d^anje = 
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. @rof^ Unb aiifdjeulid), 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, — fo braud)e lüentgflenö 
it)a§ baö beffre an t^m ift — feinen Ü^eid^tnm, which explains this 

1235. SJcrrcbctt = öerfid^ern, ^^^^ ettüa^ nid^t fei, ober fein inerbc; 

üerfc^tüören, solemnly renounce. 

1238. '^ti\t, now ber 5^^en (rag), though less correct. 
1240. 3JJit Cini^, Cf, line 104. 

250 NOTES. 

1245. Xlttb ha§ htiam tX, 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 niake good use of this incident. 

1249. ^I)ttt refers to ^Icrf^ and is repeated in the next hne in beit 

1252. ^cr tropfen mel^r. 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. (BttUt unb UcrftcUt Q:nä), simulate and dissimulate. ** TU 
find the kernel out of the bitter shell, however brüsk and rüde you 
may be." Nathan repeats a Suggestion already made to Daja, lines 


1268. %\t3i\)i \))Xt Prüfung» Knowing the feeUng 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. ^\)Xt ^tüfuttg; 
i(}re is objective, test of her, 

1274. fragen = erzeugen, /röfl'^/^rf. 

1278. ajltt biefcm Unterfd^icb \\i^^ itii^t itJeit l|cr, this difference 

is uni?nportant, Nathan's idea is that the equality of man makes the 
differences non-essential. 

1284. 9^ur muft bcr 5lttorr bcn Änubbcn \)Xih\6) bcrtragctt» Now 

usually Knorren (masc.) and ^nubbe (fem.) ; 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 fro?n the earth. Nathan is zealous against any aristocracy 
in religion. 

1286. gntfc^offcn = entfjiroffcn. 

ACT II. SCENE 5. 251 

1293. (Biti) Ctttörerfjcn = fid) mit (^ett)aU üon eitva^ ^nxndlialten, 

restrain one^s seif. 

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. gn iI)VCr frfjtüär^cftett (iJeftalt. In his Dramaturgy Lessing 
says that " the Crusades themselves, which were at bottom a poUtical 
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 

1301. %\^ !^icr, a(^ ie^t? = al§ im Orient, al^ tüä^renb bcr 
^reu^jüge ? 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. ^entc = 3iitaft. 

1325. UuftCt yficd)tt* 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. 


The fright of Daja is quite natural; for when the Sultan sent for a 
rieh 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- (^Cftrengcr 5){ittcr» ©cftreitg was formerly an epithet of the 
nobility. Cf. English Dread sovcreign ; we now say worshipful. 

1338. <3o l^eütmmcrt (barum), luai^, etc. Verse often requires 
the Omission of particles absolutely necessary in prose. 


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- 333cntt anbcr^ bcm fo ift, if that is really so. 

1346. (BjJarung ==^ @c[)Oming, which is the Mid. IL 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. 
'X'OjJ^JcU, btCtfati^ intensify the expression, but here there was not 
only a broader life, but also a threefold life for Nathan. 

1351. At first Nathan would not lend to Saladin. The cord (@eU) 
now thrown around him changes the whole Situation. 

1373. (Sucr ^^amc ? 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 (Curdvon Stauffen). Nathan suspects that there is a mystery 
behind this and he realizes that it must be unraveled before matters go 
too far. 

1378. Rauten» His uncle and mother were buried there. 55*^11(611 
(rot) is a very coarse expression, but suits the Templar's blunt Swabian 

1386. tttttbfdöoft = iBefanntfd^aft. 


ACT II. SCENES 8 AND 9. 253 

1391. SBoIf (Uon ^i(nccf) who was Nathan's friend. See lines 
3784-3785. ^oIf!§ (yaitfi; it was ein ,,braner" ©ang. Cf. line 1196. 

1395. ^a^ J^>cucr feinet ^lxd§. The Templar had einen tro^ngen 
53Üdt (i 196). Orientais 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. 

1405. 9Ba^ (Sttlabttt mir ttJiü* CoUoquialism for i3on mir ttJilL 

The dative is the ethical dative, or dative of interest. Some consider 
this a Gallicism in imitation of the French me vetit. 

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. 


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^ 3[ÖC(|^, along the way, Genitive of place. 

1437- ^ttt ^atftcr = ein '^pilger, 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 i, where the leathern purses are in Saladin's palace. 

1443. Unb ttICttcr ift t^ nidjt;^? The Sultan appears in a different 
Hght 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. 9S5ic er ©urf) tiott S^ag 511 %^^ ^ttt^l)öl)lcn mirb bt)^ auf 

bic 3^^^W? In his collection of " Proverbial Sayings " Lessing notes 
from Sebastian Frank : „@r ift ^ol)( bi§ an bie ^t\)tX^" (said of one who 
is insatiable). From this Lessing formed the present expression bi§ auf 
bic 3^^^tt augl)Ö()Icn = anßfaugen, to suck out one's marrowy to dram 

254 NOTES. 

1446-8. The prudent Nathan's riches are compared to usually never 
empty barns (fonft nie leeren (Sd)enern) of wise charity (ber treifen 
^llbe), which the extravagance of Saladin is to drain dry until the poor 
home-mice (bie armen eingebornen SQ^än^d^en, that is, those poor 
people whom Nathan cares for) shall starve. Cf. the ^sriamel noted by 
Lessing: ,,ein ©ebenem ol)ne 3J^äuf3 = !^a§ ift iDiber bte natürlicf) 5lrt/' 

1456. ©tien tia^ = eben nad)bem baß. 2)aß in German is often 

used for a Compound conjunction like the French ^ue. 

1459. S^crlorctt glaubte, fd^on (oerloren) gegeben ijaiit, The 

Omission of t)erIoren is more than poetic license. 

1466. "^et 5Koti)e (pr. as a German word), now called ^^nrm. It 
is the English roo^ (castle at chess), Persian roM^ said to have meant 
7varrior, 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 SthimJjeit merfeit, vulgär expression for anf (über) bcn 

§aufcn tDerfen, to upsct evcrything. 

1474. ^etne \Ci\\\st (l)Ol|(e) ^Zuj;» From the common expression ; 
2)a§ ift feine tanbe 9^nß iDcrt^ Lessing formed : (S§ galt feine tanbe 
9^uß (feine ^(eintgfeit)» The stakes were a thousand dinare. Cf. 
Hnes 804-5. 

1489. Unter meinen ®^ebern» Cf. Hnes 450, 1071. Al-Hafi had 

once been with them, hence he calls them meine (^I]eber. 

1497. vßlörfetei, worry and hirmoil^ for ^3(acfen is intensified 


1498. ^tSXf or 'J)a(f, is the Arabic for the German Mittel (smock) 
of a Dervish. Here it means a tattered garment such as the begging 
Dervishes wore. 

1506. ^naU nnb ^öH is a rhyming formula taken from fireworks 
(sudden explosion and fall), meaning suddenly. 

3^m felbft Xt^tn = ftrf) felbft leben. In earher times t^m, tl^r, 
il)nen were used as reflexives, but Mod. H. G. demands ftd). The de- 
cision to live to one's seif must be an inner prompting of the heart and 
not a deliberate act of the reason. 

1508-9. £ebt mi}l ! t^Xt'^ ©n^ 3[BoI|( hnntt The Dervish sees 
the inconsistency of saymg /arewe// (that is, live well, be well, be pros- 


perous) to one who would not fare well according to his idea, and 
adds : as it seems well to yott. 

1513. SSürgen usually has the preposition für; für meine 9ied^nung 
bürgt — 3^r ober ©ttta^, 

1514. ^ic (==®afür) bürge id)» 9SUbcr = itngeBmtbeTter 9^atur^ 
nteufd)» 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. 

1519. 9^od) fo ba(b = möglirfjft Balb, augenblicfUd^. Imitated 

from the negative nO(^ Uid^t fo batb. 

1535« Hitherto Recha has had but one wish, einen Sßunfrf) aller 
2ßünfd]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. %\§ btC \6)f etc. The relative sentence preceding the ante- 
cedent gives a fine effect to the whole clause. Klopstock and Goethe 
used the same device. 

1547. ©JjerrC V\6) = fträube \A^. It is not an elegant expression, 
belonging rather to daily life. 

1548. Cf. Is. Iv, 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 Cod. 

1564. 2)Ctt ©amen ber S^ernnnft, that is, the religion of reason. 
@aat would be better than (SantCU. Nathan had not educated Recha 
in any revealed religion, but in the pure religion of reason; hence she 
would not listen to the weeds (Unfrant) 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. ^JJur fdjlftgt er wir ni^t 5U = 9^ur tft er mir nld^t guträg= 
lid}f \)a^i mdjt 311 meinem SSejen» 

1579-80. According to Nodnagel, Lessing is skillfully preparing the 
way for Recha's apparent coldness toward the Templar, which would 
otherwise appcar stränge to us. 

1587. Deeds, not faith, interest Recha. For when faith is mere 
Imagination (lüäf)nen) about God it can produce no real heroism. Cf, 

Nathan's lesson : ,,53ogrcifft bu aber, ^ie t)ie( anbäd)tig fd}tt)ärmen 
leidster aU O^ut I)anbcln ifl?'' Line 360 ff. 

1589-92. Rehgion 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. CO (lUd^ er (fo benft tt^ie bu), for then he would also wish to 
convert her; or whether he thinks as my father, for then he will l)e 
more congenial to me. 

1601. The indefinite eö (^ommt e§ nid^t an Itnfre Xißxe?) 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 somf, some one, somebody, 

1604. Unb bot!) (fäiimte id) öergeben^ jo lange). 

1608. 3S>af|erellUer» 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 „I)erau§fd^mif^/' which represents mere 
blind Chance at work in a haphazard way, while Recha thinks Provi- 
dence Orders all things. 

1610. Wxt \\\^\^, bir \\\A)i^, an idiomatic expression,///^/ so, ivith 
perfect iiidiffere^ice. 

161 7. ^eraW^ft^mi^. 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 vulgär as some 
would make it, for good poets often use it even now. 

i6i8-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. 

i6ig-20. Compare the Templar's cold remarks to Nathan, lines 
1213-15: ,,(5:§ ift ber Slempel^erren ^]5f(ic^t, bem (Srften, bem 33eflen 
beijuflDringen, bcffen 9^0t fte feigen." The too mechanical view of the 
Templar receives its merited rel^uke from Recha, who puts his every 
folly (jebe ^^orljeit, 1. 1625) in its true light. 

1624. 2)i(i) Übel IXMHc^, gave you short replies, treated you curily, 
sntihhed you. 

1630. 2)tcfc fletnctt ©tat^^Cltt, The sarcastic remarks with which 
the Templar had sought to escape thanks for his good deed. 

1633-4. It ^s ^^t such an uncommon trait to be chary of one* s 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 : „S[öcntt td^ UUIt TTtcIanc^oUfcl^ 
gern mid^ fül)tte?" line 552. It shows the sympathetic nature of 
Recha, however, to be moved at his grief, and she abandons her sar- 
castic tone. 

1640. 3^<J^ ♦ ♦ ♦ ticrftcttt . . ♦ bcr ©djrerf (bctt Sötcnfri^ctt, mic 

@ttd), a()^ il)r in S^obCi^gcfa^r fr^tnClbtCt). Sight and hearing were so 
absorbed in Recha that speech fails him. 

1641. Notice the double accusative after finbcit (the direct object 
^\\^ and the factitive accusative beit tlämUc^en). Lessing also uses 

the verb glauben (lines 2034-35) in the same way. 

^C)§g(ci(i^Ctt, the same, that is ^aufe, as above, line 1640. 

1648. ^(uf ©iunt, where hc had accompanied pilgrims. Cf. line 


1652. 5Ui§ (er bte je^n ®ebotc öon tl)m enH)fing). 

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, 161 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 difificult 
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 füll 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 rüde 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 barait unenbüc^, ob aud^ er (fo ben!t 
tt)ie bu), 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: ,,^'ennt fie nur 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 eure have completely removed every senti- 
ment of love in her breast. 

1663. äWctncr (Sinfalt, genitive after lächeln, 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. SJZtr fagt ♦ ♦ ♦ t)crfrf)tticigt ? 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 


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. ^a^n = dlod) bajU, tnoreover. 



1694. 3!Ba)^ ÜJItttttt i^tn ^n ? This verb usually requires the ac- 
cusative, but cf. Schiller, Jungfrau von Orleans : „äJ^ir fomiTlt ein eigen 
brauen an bei biefem @egen/' It is equivalent to öon (intern ober 
53ö(em befallen tnerben. 

1708-g. 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 herseif 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. 


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 @d)tt)efter ! ^^XOt\itX ! 

1739-42. „gaüen legen," „anf ©latteig fü!}ren/' „®e(b fifdjen" are 
all idiomatic phrases of common life; set traps, lead one on the ice, bait 
the hook for nioney. 

1743. ^(bbUttgcn is a very unusual word taken by Lessing from the 
colloquial language. In his remarks on Adelung's Dict. he says : 
Hbbangen, bnrc^ ^angemac^en einem etrtJa^ abliften, abjjreffen. 3(^ 
lneif3 feine gebrncfte ^ntorität; aber id^ l^abe fagen ^ören: @r l^at mir 
mein §an§ meljr abgebangt al§ gefanft. Extort by intimidation, 

1745. 1)cr ^tcinigfcitCtt fleinftC» That is, money. So thought 
Lessing, and the trait repeats itself in all his great characters. Cf. 
Major von Teilheim, Nathan, Saladin, Werner, the Dervish, etc. 

260 NOTES. 

1756. ©it^ aU)§rebU = flC^ au§rebet == se excusare, how he gets out 
of the trap set for hi77i. 

1759-60. "^tc 9?cijc tJorBei fid) minbct = an bcn 9^e^en norbei fid) 

tDinbet. When no other preposition accompanies the noun, Dorbei 
governs the accusative and Stands after the noun. 

1774. 23eftl)Önett = befc()önigen. The former is the historically 
correct form, but bcfcl)ünigen, formed after the analogy of other verbs 
in -g, has superseded it. 

1779- 3»d) tait^C, ttItC td) fann. He thinks of the awkward bear 
dancing to the public, and would prefer to have it worse rather than 

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 defmite source for this fable-Hke 
illustration. Lessing's fable (J^abclu 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. 23cftcl)cn = bie Prüfung ber ^cction befleißen, stand the test. 

1795- ^er 35orJ)attg, of the antechamber. "ÜidW^^if rustles. 


1778. 9^wr O^nc 5$Urd^t» Saladin thinks of a crouching Jew as he 
knew them. Sittah thinks Nathan may be „t'm furd^tfamer, beforglid^er" 

^ie = bie J^l^rdjt, The idca of 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. 

1801. Nathan does not admit the competency of the people to call 
him the Wise and modestly declines the title. 

1801-2. 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 : ,,^cl}orc{)C ber 

@timme be§ 3>oI!e§, fte tft ^^xt (Stimme ©otteg." 

1806-7. Cf. the Templar's remark, lines 741-2: „(Seinem 
(Nathan's) ißolfe tft xtx^ unb lüeife öieüeid^t ^^^^ nämUd)e." 

ACT III. SCENE 5. 261 

181 1. ^tf| I)örc bidj Bctueifcu, ttia^ tn m\>cx^pxcä)tn luißft 

3iUbcrjpred)en with the accusative is found in Mid. H. German. 
Nathan's proof shows his wisdom. 

1819. Xvoäcnt iBerttUUft, sodcr reason. 

1821. ^iUtftid^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 

1827. Stfjati^Cni = ^anbeut = 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. y^iegct* The Templars had broken the truce. 

1835. ©cfteucrt = gezielt, l^lnau^gctüollt. %u6) bic ^bfic^t \)abt 
td) nid}t gehabt 

1837- ^cift^Ctt is stronger than either begel)ren or forbern, for it 
means that what one desires must come. 

1841. @utleud)tcn = mit bem 5^erftanbe d^ xoa\]x erfannt trerben. 

1842. ^ti) bin tili Sub\ Cf. Introd. p. XXV ff. and Hnes 1312, 
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 

1848. @Ütfid)t, ©rüttben, a33al)t bC)§ Scffcrit. Saladin had really 
studied his lesson. ^ie (Sinfid)t berul)t auf ©rüuben, bie gur 2Bal)l 
De^ ^efferu, ^mn ^Sorjug bes einen üor bem anbern, führen (2)üntjer). 
But if (Sinfid)t rests upon ©rünben it is rather stränge 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. äöägft mid) mit bem 5(uge ? = nu|3eft mid) mit ben ^ngen. 

1862. )öclaitfd)Ctt:=be^orc^en, barauf laufd^en, um eö xoqS)x 3U 

262 NOTES. 


1868. @0 Bar, fO hlaxxt denote dare, blank, that is, the truth en- 
tirely free from error. 

1870. In ancient times the metals were merely weighed, not coined, 
therefore SOiÜU^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. (2tcmtJel = *']>rä9feuIe; "^xtii =^ '^^\)Voxtiif counter. The 
ofticial stamp guarantees against fraud. 

1873. 2)arf = nötig l)at, braudjt. 

1874. The Omission of the article before @acf and ^opf is taken 
from common life, unless we look upon this as a contraction of the 
preposition in and the acc. beit; ill^tt ^ tlt» That seems, however, 
far-fetched. Cf. also Goethe in Götz and Werther (an ^Opf, in ^ioXi^ 
in ^(x^)^ 

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 nolj>le heart 
strugglcs against such a suspicion, but experience teils him that princes 
have few scruples. Lessing had also found that out in his own deal- 
ings with princes. 

1881-2. W\i bcr %\(^xt \y\^ ^^n^ ftür^cn (fahren, fallen), an 
idiomatic expression meaning io 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. ©totfjubc, Simon pure jew. @tO(f in such Compounds is 
merely strengthening. 

1888-9. ^a;^ ttiar^)^ ! \s^^ fonn ntid^ retten ! Nathan is now 

ready to meet Saladin with the Tale of the Three Rings which will help 
him out of his dilemma. He sees that Saladin is setting a trap for him 
j^nd 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 


i8gi. ©Ö tft bai^ ^Clb rein, The coastis clear, But ba^ gelb ifi 
frei is more common. wSittah was not listening. 

1892. 1)u Iiift 511 yftanbe == 3U @ube, am (gnbe. 

1899. üieib ttttb Sebeit, an alliterative formula like the English 
life and lifnb. 

@ttt Uttb äJlut is a rhyming formula, such as we often find in Ger- 

1900. Lessing was against martyrdom merely for the sake of gain- 
ing a name. Ilence 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. 

1901. ©ilteil ttlcittCt Sitcl» The sultans of the East were accus- 
tomed to have pompous titles, and one of Saladin's titles was 53efferer 
ber ^elt unb beö ®efefee§ (= beö ©laubenS, the Moral Law). 

1908-9. ^a, ^Mi Ct^äl^lt* Cf. Lessing in a letter to Ramler (Feb., 
1779): ,/JJ^id) verlangt, \mt (Sic mit ber (Sr^älitung 3ufrieben fein 
tDerben, bie mir tx)ir!Uc^ am fauerften getnorben ift." 

191 1. ^It DftCtt, now im Dften. 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. 

färben fjjicitc = 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. 

3?0t (^M mib 3)lCttfd^Cat, etc. is Bibhcal. Cf. Luke ii, 52. Lessing 
found this feature in the Latin versions. See Intr., pp. xxi, xxii. 

19 17. This is an addition of Lessing which gives a rational turn to 
a superstition. 

1926. ^tt Sraft, now Äraft alone is used. 

1933. StttbrCtiÖcn, cf. line 1293, note. 

1945- 3« ©cl^cittt = now inögcl^cim. 

1965-6. Nathan had not yet told the whole truth, but wants to cee 
how far he can venture. 

264 NOTES. 

1970- 3Ö) bötfjtc» 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 Mussuhnans drink no wine, etc. 

1974. The argurnent used here is similar to that used by Reimarus, 
in the fourth Wolfenbüttel Contribution, in the first Fragment : ,,55ou 
ber 35erfd}reiung ber iBernunft auf bcn Äan3eln/' 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 thrce re- 

2006. JÖC^ci^CU is the older form from which we have bejic^t, be= 
jid^ten, be^idjtigen. At present only ^ei^en is admissible in the sense 
of accusc. 

2024. betrogene 23ctricncr, deluded dduders. Each maintained 
that hc had the genuine ring, which, according to Nathan, was lost, 
and the father had substituted three false ones. All three had lost 
contidence in the virtuc 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. Ilence the ring actcd 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 puritication 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 tülerance, 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. (3)3reÖ|CU — '^^^ Urtl)eil f)3red)en, pronounce judgmenL 

2060. 5(ber fei wein ^reuub» In Boccaccio we have the same 
ending of the tale; Saladin wishes the Jew to become his friend. Cf. 
Introd., p. xxi ff. J 

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. ^^reierbittO!^» Cf. aUerbingö, fdjled^terbing«, j)tatterbing§, 
ueuerbingÖ, which are all false formations licensed by usage. ^xixtX- 
blngÖ has been condemned, as well as frifrfjerblng^, both of which 
Lessing coined. 

2080-1. ^^^ y^^ämlitfie ^w vx\^ ^u fud^ett==baö nämUd)e ^n^ 
fiid^eu an tnt(^ 311 [teilen, baö 9^ämli(^e nücf) anjufud^en. ^n is here 
the real preposition and not the separable prefix. Cf. Goethe : 2Ber 
etlDaö an i^n gn fud)eu liabe ; and Schiller: @nd)t i^r etmaö an t^n? 

2083. Notice the great delicacy of Nathan in the use of the verb 
fd)icfen instead of letljen or borgen. In the next line he skillfuUy calls 
Saladin's attention to the Templar as he had promised him, lines 1269- 

2085. Sine QtO^C %^\i^ Literally, item in an accounty here obli- 
gation. Now ber ^often is used for the older ble ^oft. The Templar 
had refused every reward, still Nathan feit in duty bound to reward 

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 Richärd's 
sister. Saladin's hostility to them was well known. Cf. lines 231-2. 

2090. 2)0!^ Seben ©^jarteft = S)a8 !?eben fd^onteft. 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. JBtof^c ficibenfi^aft = here „tiefe ©el^ufud^t nadj feinem 
ißniber, meiere be^ Tempelherrn 5lnbU(f in il)m gemecft ^at" (Dün- 
tzer). Cf. Schiller's verses: 

2)a§ eben ift ber f^lud) bcr böfen %\)a\, 
^ag fic fortäcugcub immer mu^ flebären. 

2107-8. Uttb Bei bcm anbent bleibt c^ hoä) and) ? refers to the 

financial aid he has promised Saladin. 


21 II. 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 

21 17. ^Ijm au^^ubcugcit, b. ^. bnrc^ eine SSenbung fid^ ent3iel}en. 

The form beugen for biegen came from the imperative singular and the 
second and third persons singular indicative, which formerly had en. In 
the figurative sense we should expect biegen, but as early as Luther the 
two forms became interchangeable. 

21 18. 2[öar bcr ©treitf) 5U fti^ltcH (Gefäßen, 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 litt', litte, is the older lengthened form of the imperfect 
indicative, as in fa(]e, fd)iene, etc., iiow obsolete. 

2125. 5(tt fic ticrftrlc!t= mit tl]r üevhtüpft. 

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. 3n bem gelobten £anb» He uses the word gelobt in a 
double sense. Line 2132, 2)a§ gelobte !^anb is the land which Je- 
hovah promised (gelobte, imperfect from geloben ; in the text past 
part.) the Israelites, while the Templar, line 2133, praised (gelobt, past 
participle from loben) the land in which he had already overcome so 
many prejudices. Cf. Act II, Scene 5. The following argmnents 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. 

2 14 1-2. That is, oriental sky, as his father Assad was born there. 

2144-5. Assad the Mussulman had married a Christian. 

214g. ©traud)Cln» Stumbling precedes falling. The father had 
broken his covenanted faith, but the Templar was only contemplat- 
ing it. 

2154. (^rmuntrung» 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. &lil^t I)eitre ^^reube» The intransitive verb is used transi- 
tively. 33evrät^ burc^ fein ©lullen (}citre greube. Cf. line 19 14, ber 
(jiuibert \d)'6\K färben jptelte. We should expect fein 5lntU^ instead 
of er. Cf. further 3^^^^ ^^ ^^^'^^ bUcfen. 

2158. Historically true of Saladin, who sent all away pleased with 

268 NOTES. 


2162-3. ^cr 'Mann ftcf|t feinen JRnl^m = l)äU jeinen ^f^ul^m au§. 
Cf. feinen äJ^ann fte'^en = il}n anötjatten. The dative is also used with 
fteljen : einem flehen, ^0 be equal to one. 

2175. 3wt ©teile = anf ber Stelle. 

2180-2. The Templar conjures Nathan by the höhest bonds of 
nature to forget the bonds of rehgion (f^jätere ^^ffeht) and give him 
his daughter. The appeal is made in recoUection of their former con- 
versation (hnes 13 10-13), where Nathan maintains that the higher law 
makes one a man before it makes him a Jew, a Mussulman, or a Chris- 

2184. Sieber, liebet JJrennb ! Notice the gradation. Nathan 
begins with junger 9)^ann, thcn Snnger grennb, lastly ü^ieber greunb, 
which shows his sympathetic pity for the Templar. 

2189. Seibc, that is, ©rtenntUd^feit nnb ^iebe. 

2191-2. As Nathan was unprejudiced in regard to religion he coul(i 
have no objection to the Templar on that score, and this was the onlv 
objection that the Templar could possibly see. 

2194-6. Nathan is feeling his way carefully to the Solution of \\^ 
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, 9^enbegier, now 9^eugier), when it is merely the 
desire to prevent a mistake. 

2202-3. Surb ift 6!onrab» (^nrb and ^un^e are diminutive forms 

to (lonrab (Mid. H. G. ^nonrat), as @ö^ to ©ottfrieb, @ei3 to @ieg- 
frieb, §ein3 to §einri(^, grtlj to griebrid^, U3 to Ulric^. 

2209. S3aftarb ober 33tin!ert» The former denotes the illegitimate 
child whose father is of nobler rank than the mother. S3tinfert = 
^anfart, belongs to the vulgär language. 

2210. 2)er ®(^lag ift nit^t ^n t)erat!|ten» Cf. Philip Faulcon- 

bridge in King John and Edmond in King Lear, Schiller's 33aftart t)on 
DrIeanÖ in !I)er 3nngfran Don Orleans, Sterne's Tristam Shandy Wie- 
land, etc. — (3(i^(ag = 3J^enfd)enfd)lag = SJ^enfd^enart, Art. 

221 1. The Templar now believes that it is a test of nobility which 


Nathan desires him to stand before he will givc him the hand of his 
daughter. According to the law of ^l^lieulprobc 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. ^d) toiU @ud^ ja nur bei bcm 933ortc nxä)i bcn '^nqtnhüd 
fo faffen = 3(^ ttiill (Sud) nidjt gletd^ beim Söorte nel^men (or faffen), 
nid^t ben ^tugenbüc! ber §il^e benu^en» 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 


^ 2228. ©ri)Ott me^r a(;§ Ö^nwg, continuation of the Templar's 
Speech, fo \al) id) fie ^c^on üiel ^iiüicl, above. 

2230. 3?on einer Äleintgteit, 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. ^cn anfcjebnni^^nen Stoff. Lessing took his figure from 
baking; ber aufgebltufeue Xciq is kneaded together by the mind and 
brings order and light into the soul. 

2253. ^enn t>crft(^crt = 2)enn feib öerfti^ert, 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. 

225g. 5lrnter D^iittcr ; pitiful because he thought to conceal from a 
woman that he was in love. 

270 NOTES. 

2261-2. '2)a§ ttJtr ^n ^aBcit Dft felBft ittr^t ttJtff eit = quod nos 

habere ipsi soepe 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. ^i^ tiw^ beut ^tanhc maä}tn and eine fi^en (äffen are 

both colloquial, idiomatic expressions. To decamp, cut sticks ; to 
abandon-i forsake. 

ii'ji, ©eflattre = ©eflatter. The older form with final e as in 
©eräuft^e, ©emüt^e, @cfd)i(jfe, etc. The double accusative with leljren 
. . . fcmien 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)Cr 3?atcr foü fttjOn muffen, 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 muffen 
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 iiv that sense. 

2304. Cf. Luke X, 30. 

2305. (gr innf^ nttfjt muffen, Cf. line 385, Äeln 2Renf(^ muß 

muffen. 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 muß müffeu to muß troüeu, 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 

2309. Daja keeps up the musical figure which the Templar had 
employed; for ©iufaHeu isused in music to denote that one Instrument 
joins in accord with another, and is stronger than eiuftimmeu, also used 
in the same sense. The Templar continues the figure in his discordant 
note (SD^ißlaut). 


2320. ^a^ er ho^ gnr tttdjt Ijörcn miü ! For Daja had troubled 
him often enough with her scruples on that subject, and he would not 
Hsten to her. 

2330-1. 2a^t Qnä) ni6)t bic SEBeljCtt fdjtcrfcn. The Templar 

thinks that Daja has converted Recha to Christianity, hence his taunts, 
§at'ö \d)\vex gehalten? 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. 3?ott @urer äWadjC = öon (Surev, ber bigotten (I()nftin, gab* 
rif, an^ (Slircr ^erfftatt. Tlad^C is an expression taken from common 
life, as in ber Tlad^t fein, ^aben, in bie ^ad^e nehmen. Cf. the Eng- 
lish of your make, 

2339- W) ! fo ticrftc^t ^\)X^§ ? So tttag^^ gelten, 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 Ijat before njeinen inarf}en. 

2352. According to an older custo'm a(ö is omitted in connection 
with the participle geboren. We should expect ^lö \va^ fie geboren 
fei, al^ eine (Sljriftin geboren fei. 

2359-61- 2)ic (Stimme ber y^^atur fo ^u tjerfälfdjett, etc. Nature 

pronounced Recha a Christian at birth. In the Templar's mind, how- 
ever, Nathan had turned aside (öerleitfen) 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. 

®id) felbft getaffett = ftc^ felbft überlaffen, a quite common use with 

2374. I)em 2)ittge = ber 5lngetegen^eit ber 53efreinng unb ^eim= 
fü^rnng 9?ed)a'ö ; 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 

272 NOTES. 


* ScCttC : in bcn ^rcu^gättgcn \>t§ ^lo^ittß, The cloisters enclosed 
a court or garden. The archways opening into this court and en- 
cirding this Space were called ^reu^gättge (crossways) because they 
were intended for the procession following the cross of Christ, the 
object of these solemn processions. 

2379. @r l)at fc^Ott Xtd^tf bcr $atttarrf|. 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. ^\e 9^afe in 5lIIeö 
ftecfcn, btc ^anb in ^Itleni l^ahcn are idiomatic expressions and the 
diminutive forms only add force to his indignation. 

2396. 993ic faucr mir bcr Eintrag mar» He repeats here his 
words, 3(^ gel)', itnb gel)' tiergnügter al§ id) tarn, 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 

2400-2. DflUttb , ♦ . t)On ©Utf) mc§H,ßa/fy re/used. 

2409. Uufcr (Sligcl, In saving the Templar's life Saladin became 
\vvs> guardia7i angel. 

241 1. W\i 3^Ieifd^ Ullb Shit» The fleshly lusts, worldly motives 
have overcome the ethical reason which induced the Templar at first to 
refuse the Patriarch's proposal. 

2412. The tüieber 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 felber would be 
better for that purpose. 

2423-4. 2)ic ©ac^C ift 5icmti(^ Jjfäfftfr^, as it refers to a born 
Christian being brought up as a Jewess. wSmce the Reformation 
''Pfaffe 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. 3[öcU er "^ü^ JBorrec^t I)at, fid| 511 ijcrge^ett. 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 eise the responsi- 
bility imposed upon him by this secret. 

2435. d^icUgtOlt ift ^rtrtCt» 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. ^ält, ol)tt^ c^ fclbft ^u miffcn, bot^ nur feiner 2)te 
®ian(iC = nimmt fic^ nur fetner Religion a\^ einer ^^arteifadje an. 
(Sinem bie Stange galten = einen befd)üt5en, feine Partei nel)men. It 
is a wrestling term. The judge gave each wrestler a seconc/ who bore a 
pole ((^tange) 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; (anter (pure) belongs to simple and not to learned 
advice. The advice of the friar would be lanter, that of the Patriarch 
would be gelehrt. Hence he asked the brother to be his Patriarch 
(feib i'^r mein "»Patriard)). 

2449-51. Cf. Luke X, 41-2. 

* ©cene, 2)er ^atriard^» See Introd., p. xxxü ff. 

2455- 'Stcf unb rot refer to high living, freuttb(id) to his inner sat« 
isfaction. The description exactly suits Heraclius. 

2457. !i)^iarf| $ofc fid) erl)cbett = '^^&) .§ofe fid) aufmacfien. 

274 NOTES. 

2458. Saladin was noted for his simplicity. Cf. note to lines 

2469. S31Ül)Clt Uttb grütteit, may flourish like a green bay tree. 
The style of the Patriarch is sanctimonious enough. 

2473. ^ent $ernt» PoUte form of address used by the Patriarch 
for effect, and not in Submission as with the friar. 

2476. ^OC^ bUttbltUgi^ tti(!)t» Blind obedience was demanded of 
all members of Orders, which the Templar contests. Lessing combats 
this opinion in the Fragments. 

247g. Goeze preached the same doctrine in his controversy with 

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. 

^ft 511 f(l()Clt^ Imitation of the French Cesi-a-dire. 

2487. 2)ic 2[öilfür = ben freien (Sntfc^tu^, free will. Kant uses 
it in the same sense. 

2490-2. Cf. line 655. 

2511. @inc $t)^JOtC^^ = erbid^teter 9flecl)t§fall. 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 

2515. äyictttUltfl« The Templar has not yet made up his mind 
what to do, as he told the friar (3^r tüljjt e§ fd)on, marum tef) fomme ? 
^aum lt)ei[5 td) 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 : 
55on ber ^erfc^reiimg ber 3>ernunft auf ben ^anjeln. 

2522. There is a certain difRculty 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 were 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. ©djttutre == ^offe, poffen'^after Einfall» 

2527. ©ittClt Jltm Seftett f^ahtn, to make game ofone, 3)ag ^efte 
was the prize at shooting-matches, ninepins and other games of skill, 
hence S'ttüa^ ^um heftet! l^oben was to make it the prize; figuratively 
(Einen ^um iBeften ^aben is to make one the aim of all derisive remarks, 
to make one the butt of ridicule. 

2531. ^Ötbctf rtlttft = fogleid)» The word is now obsolete except 
in ofiBcial style, which Lessing intentionally makes the Patriarch use. 

2532-3. ^^ä)jft(ic^C)^ nv!^ faiferUri^C;^ IHcd)t = jus canonicum and 
jus romanum. Ecclesiastical and civil right. 

2535. Obbcfagte = oben befagte. 

2538. §oIsftof^* @tof3 is a heap of things laid over one another. 
§oI^ftoß is a heap of wood = here @(^eitcrl}anfen, the 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 7?iatter, the yew 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. 'J)Cr SJetttUttft Religion of reason which the Deists advo- 

2560. ^icfctttlCgClt = propterea. Now obsolescent and official 

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 behef. 

2570- S^ ÖCl)^ foglC^ 5Um ©Ultan» So Goeze did to Lessing 
when overcome in the controversy. Cf. Introd., p. x. 

2571-7. The historical capitiiJation 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. Btt Uttfcr aücrI)eUtgftett 9ficIt(JtOtt* 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. Sermon = geiftUd^e Stiebe; it usually means a dry and 
tedious sermon. 

2589. ^^UUbcit» 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- (c. g. fomen, tnorben, fimben, etc.), and in Mod. H.G., in the 
language of the poets, the past participle is often formed without ge-, 
especially fuuben and tDOrbcn. 

The changed tone of the Patriarch is quite characteristic of him, and 
his historical prototype used the same tactics. 

2598. 5(uf beu (iJrUttb fommcn, thoroughly ijtvesHgate, trace to its 

2600. ^DZcilt ®0l)n, As superior to inferior this accords with 
ecclesiastical custom. The brother is well named Bonafides, good 


2602. ^t^ ^ittgi^ {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. 

260g. ^Ib^marfcn = abrupfen, abjerren {squeeze). It is used of 

money, property, and Services. 

261 1. ^a§ ^XnXXXif now bie 5lrmut. In the preceding Century, 

ACT IV. SCENE 4. 277 

the neuter gender of ^vmut was employed in the collective sense for 
the poor. 

2612. ^ie ©^jeitbeil dei bem @raÖe» The tribute levied on every 
Christian to visit the grave of the Saviour had been aboHshed. Marin 
(ii, 72) says : Per sonne ne se presenie devant lui sans recevoir de 
V urgent 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. 933etttt ItUt ♦ ♦ ♦ Just what Lessing had in mind in writing this 
Sßeuil nur, is doubtful, but probably it was some act of generosity to 
to which he wished to refer. 

2627. £itta, in Arabic Leila (night), a common name for girls. 

2633-5. SSHeb mcg . » . @utmal blcibcit mir aöc SSeg» Euphe- 

mistic expression for fterbetl. Our he passed away . , .ive shall all pass 
away, comes the nearest to it. 

2638. @r !^at bcr ^einbe mc^r (partitive gen.). Saladin in- 
dulgently refers to the passion of love which unsettled (üerrüdtt) Assad's 

2647. fiägt bell ©d^leicr faßClt^ For Muhammedan women can- 
not appear unveiled before men. 

2648-9. Itnb nun fein Soil» 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 


2667. Like the Seven Sleepers, a well-known oriental tale. 

2668-g. In a letter to his brother Karl (April, 1779), Lessing 
writes : „©imtiftau fo öie( als geenlanb (ober eigeutU^ ©enienlanb, öon 
bfd^in, bem latetuifd^en genius). S)iü fo ütel alö gee." S)iD is the 
name of the evil spirit, hence the adjective ^v\ to qualify it; and 
©tnniftan really signifies the deserl of the genii. 

278 NOTES. 

ä3htntC 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. Ultt ttttt? 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. 3m UJcif^cn Wantd, of the Templars, ^(amcrlon! -= 

the broad mantel of the Arabs. J^ulbatt = Surbail. ^U^C = 5^^3^^^ 
fe// hat, worn by the Templars who are said to have brought it into 

2687-8. ^d^ I)abc nie öcrlanot, 2)aft aücn Räumen ©ine 9fJinbc 

ttl(ici)fc« 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 peacefuUy 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 

2693-4. @itt 353ott ? you give me your word of honor? ©ttt 
SJJrtttU, As a man of honor I do. Cf. the proverb : „(Sin 3Hann, ein 

Sßort, ein SBort, ein ^Dknn," or ,,ein Söort ein SBort, ein 3J^ann ein 

9Rann." 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- 

2699. ^^^ eine %\\tii ♦ . ♦ aui^ft^lug = baß eine %\)^\. . . . gereicfjen, 
tüerben ließ. We must either consider au6jd)lagen as transitive here, 
contrary to its usual meaning, or change \i^^ into baß. 

2700-2. Cf. Recha's remarks, lines 1604-6. 

2709. (Söittiierig = empfinbtid^. 

2712. Said to be historically true of Saladin, though in general his 
character was regulär and well-ordered. 

ACT IV. SCENE 4. 279 

2715. @^ mit einem \)abcn = (in colloquial style) eg mit einem 3U 
tl)un l}aben, im ^pahcv ftet)eu, /o be out with one. 

2732. 3?ott Ijeiteru g^enieit. Cf, lines 1 321-2. 

2733. SefdjUJrt^eit^ zvheedle^ flauer ivith soft words, 

2740. ^n-§ ^^CUer» Cf. line 2224, ba breunt^g. This time it is the 
flames of love. We remember his hasty entry into Nathan's house 
when he visited Recha. 

2743. $(atterbitto^,/^//K. Cf. line 2077, freievttngö, 

2755-8. The Templar, having discarded revealed religion, calls all 
creeds and beliefs superstitions. He is now in the transition stage, l)ut 
will soon pass to the advanced stage of Saladin and Nathan. 

@!§ fiiib ttir^t aö frei, "tiXt \%xtx ^tiitn f^jotten» These words 

have become a proverb in German. Rückert, Erl. Ausg. II. 450, says : 

^Jlanci^er tüäf)nt fi(f) frei, unb fief)et 
9Hd)t bic $aube, bie \\)\\ fc^nüren. 

The Templar also speaks of „\it\\ geffeln, tueld^e bie ^f^eUgioit bcn 
9}ienfd)en anlegt" (line 2182). He calls the doctrines of positive re- 
ligion chains (lines 2434-8). 

2760. ^Iberglauben, like @(anben, is not generally used in the 

2762-4. To be connected with the preceding speech of the 

SSlÖbe 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 toter able, to entrust feeble uian- 
kitid to it tili it grows used to the brighter light of truth. 

@etuöl)ue, instead of geit)oI)ne = geit)ol)nt tt)erben. In religious 
matters mankind is compared to weak-eyed people who cannot bear 
the füll light of day. 

2767. 1)icfer ^(ui^buttb atter 2)lettfd)eu = biefer ^(n^gejeidjnetfte 
aller SJ^enjC^en. 5In§bunb 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 „©C^aufalt," later „(Sd)auenbe." In English, sample. 

2769-70. The Templar is again calumniating Nathan 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 Jevvess, 
before in no religion whatever. 

2772. ^Ötltt = lodi, as one does birds by scattering kerneis of 

2773. ©ti^icnc = fd^ten. Cf. litte for litt in Act III, Scene 8. 
2776. 3ft cht tier^ettclt (S^riftcnfinb. ^eqettelu = t)erftreiien, 

with the additional idea of being lost, /s a stray Christian child. 

2780-3. Wolves in sheeps' clothing. 'Sel)et Clicl) Dor t)Or beit fal- 
fd)en "ipropljeten, bie in @d^af§!(eibern 311 eud) tommcii, intüeubig aber 
fiub fte reißeube SBöIfe. 

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. ®id^ , , , genommen I)ätte = ftd) . . . benommen Ijätte. 
Sx^ nehmen is sometimes used for fid^ benel)men. 

2791. aSranfenb = leibenfd)aftlic^, fenrig. 

2799. 2)en 8d|njärmcrn bcine^^ (Ö^Iiriftlidicn) %'^\st\^, 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 fiot a Christian to spite a yeiv or a Ähissulman. 

2804. S3lutbegier = 53üitgier. Cf. Dknbegier for 9^^engier, line 

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. 

Lessing had the irascibility of his father, and yet he spoke in the fol- 
lowing true words of him : „!2)n ttjarft fo ein gntec nnb 3ng(eid) fo ein 
l^i^iger SD^ann." 

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). 


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. 2)ie üthc 9^cuöcgtcr. 9^eiigier, 9^eugterbe are now more 
common. Sittah softens the harshness of her curiosity by the adjective 
liebe, viy fond curiosity, 

2850-2. Cf. the remark of Hermann's father in Goethe's Hermann 
und Dorothea : 

„■^enn an bcr 33raut, btc ber ÜJlanti ficft ertt)äf)(t, lä^t gicid) fic^ erfcnnen 
2Be(c^e§ (^eifteö er fei, unb ob er fic() etgenttid) ißertt) fü()lt.'' 

Sittah's interest in the Templar has been awakened, and she wishes 
to know whether he has chosen wisely or not. 


2860. Silver groundwork inwrought with golden vines, later called 
„gotbne, ben lüeißeu ©riiiib biirc{)fc^längelube ©trome" ; purchased in 
Babylon for Daja. Cf. lines 44-5. 

2868. S3tlb is used here as throughout this passage in the sense of 
©tnnbilb, embletn, sy7nbol, and fittubilberft, line 2872, means sy?n- 

287g. 2)CittC SiebCttfari^Ctt» Be off with the whole kit and boodle. 
@tebeufad)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. W\ä)t riilir an ! Supply id) as subject and eö as object, ntd)t 
rüt)r' idj e^ an. In her passionate excitement Daja uses a forcible ex- 
pression picked up from the language of the street. 

2886. D fteüt (^UÜ) ttit^t fO fremb. Do notfeign io be so surprised, 
you know what I mean. 

2894. "^Jllx^i g^ettcr!o!)lctt, etc. Cf. Rom. xii, 20, fo lülrft bii feurige 
Äol^Ien auf fein §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. 2)0C^ bie alte Sctcr ttJtCbcr? Harping on the same string 
again ? We use story or so7ig instead of lyre. 

2896-7. 9J^tt einer neuen ©aite, that is, the love of the Templar. 
But it's out of tune (ttieber ftimmt) or snaps (uod) t)ä(t). 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. 23a!^ ttlirb er motten? 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 : „^\\^ bem, ber 
bittet," 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, 


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 with out there being 
any necessity for it. 

2916. @C^ ! Said to Daja, whose curiosity caused her to linger. 

ACT IV. SCENE 7. 283 

2918. §Ctt y?tlt!|tlU, formal address, which he drops when he be- 
comes more intimately engaged in conversation with Nathan. 

2919. ^Uttod) = nod). Cf. the official forms of anbei, an(}ero, an^ 
je^O, aunoc^, 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. 

Sc Uli — 9^un it)oI)l 

2930. Snf^c = (^ntfd^äbtgung, i^ergütiitig, amends. ©lebenfac^, 
sevenfold was not the Mosaic law of restitution, but fourfold. Cf. Ex. 
xxii, i; I Sam. xii, 6; Luke xix, 8. 

2935-6. ®tl§ = it)o!)nte. 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 feil among thieves and was tended by the Good 

2942. 2(011)0 = tt)0. Cf. annod^ above. These particles (au-, aK-) 
are simply strengthening. 

2944, !3^ ft^J)C tjwf ^oI)(ctt ; generally auf glü^eubcu ^ol^Ieu 
ftel)en, 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. ©icbcici duf 2!I)öBor, hermitage on Alt. 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. ^H)^ D^r gefegt, comes from the proverb txXltXi ^\6\) '\\\^ 
Dt)r fe^jeu, lo put a flea in one's ear. Cf. ;3U \^ZX[ ^Opf fe^CU, which 
probably led Lessing to the use of the above expression. Cf. also 
eiuem iu \itw O^reu licgeu, 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. Db 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. (^a^^rt = ©050, a fortified seaport where formerly the 
Philistines dwelt. Saladin attacked and took it in 1 170, but abandoned 
it again because important matters called him to Egypt. It is now 
known under the name of Ghuzzeh. 

2982. ^ÖtUlt had been built not long before l)y a king of Jerusa- 
lem upon a height of the same name not far from Gaza. 

2986. ®r hiith balb barauf hti 5(^fa(ou = er fiel, etc. Ascalon 
was a fortified seaport in the south of Palestine and bore a conspicuous 
part in the wars of the Crusades. 

2987. Sßo^l foitft» The friar did not know Wolf von Filneck 
well, but in his personal relations (tDO^t foilft), in contradistinction to 
war, where he met an honorable death, he was a dear lord. 

2995-6. So Ijdt C§ ^MiC 29t3cgC^ proverbial for ^/lere is no haste, 
there is no fear ; If no one eise knows about the matter, thcre is thcn no 

Xtöltt lltit» Nathan does not seem to trust him as he ought, hence 
this peculiar plea to inspire conhdence. 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 teils him that there 
is no fear, for he will not betray him. 

3007-8. Ultb müßtet fo Ibcloljnet merbcn ? The Patriarch's sen- 
tence was: ber Sube tDlrb öerbraunt» 

3008. ^^^ miü mir nidjt et« = baö iDitt mir nid^t in ben ^opf, ein^ 

leudjten, / cannot understand it. 

3013-14. Uttb ^ittber braud)Ctt Siebe, 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, „3>on bem '^xotdt 3efu unb feiner 


ACT VI. SCENE 7. 285 

Sünger," thisidea isdwelt upon. Cf. Boxberger's note to this passage. 
It is true that Jesus never broke with Judaism, but the doctrines 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. g'ürfjjrari^ = Mid. H.G. J^ürfprcc^. Now they say 2öort= 
fü^rer, @pred)er, Vertreter bei ©erid^t, 5'ürfprerf)er, intercessor, advo- 
cate. See Schiller, Turandot (Act V, Scene i). Weigand derives it 
from Low German ^orjprafc. 

3026. 933etttt §aj^ Uttb ©(Ctfntcrci. 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. 

^IbfJCttJlttttClt 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. ajoö 293affer = Dott %\)m\\m, is a BibHcal 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 
gairi, Warrant this heart-rending tale describing Nathan's ordeal and 
victory over seif. 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. aScü^cr = nebenher, mit @ott aud^ tt)ol)I geredete!» 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 ho6) ift Qioit^ Like Job Nathan never denied God, how- 
ever much he might accuse him of injustice. Returning reason made 
him reahze 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- 3ttbem = tnbeffen. 

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 piain. The Jew is no longer 
a Jew, nor the Christian a Christian, but both are true sons of God. 

3072. (Sicbcufarf|C Siebe, The love for his seven sons had been 
transferred to the foundling. The same idea occurs in line 3075. 

3078. ^flun t>oUttx\>§^ 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 (nun üottctlbö) that Nathan is a true Christian. 

3081. ^Ct etftC bcftC» The first one who comes along, whether 
his claim be good or not. It is a German idiomatic phrase meaning 
any one. 

3084. SWtttftCtt = ntittbeftCtt, the earlier and formerly very common 
form of the word. 

3088. ^i^Jp {^ippt), masc, now obsolescent; /einsman. 

3093. Unb bcm (iJefc^(erf)te beffeit = Unb bcffen ©efd^Iec^tc» 

3101. ^ne{]t = trügt. 

3104. ^erf(^arrtctt = begruben. 5>erfd^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. 


3108. ^Ü) fann ni^t (Cfcn* 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. ^I)r= ber Tlnttev Tied^a'^. 

311g. ©ibain^ ©d^miegerfoljn ; 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. 


3135. 5lttd| tl|m nxd)t§ ^t^itäi, that is, angebracht. (Sinem ettt)a§ 
ftecfen is to teil some one something secretly, and is taken from every- 
day life. 

3142. ^tti expresses how quickly the Templar will lose Recha. 
Synonymous, yet different from l)l\\d}, flugö, tlU. 

3143. ^cr Scm^jclljcrr tft brnm» Supply gefonuncn. Um eitioa^ 
fommen = etiDaö verlieren, eiiibüffen, um etnjaö gebrad}t werben, /^ 

3150. Utttcrtticgcu)^ = untemegen or imtertDcg^. Untertüegen is 
the dative plural (unter tDegen). Untertt)eg§ is falsely formed like 
t)0rmalö, nad]malö, etc., according to the analogy of adverbial gen- 
itives. Unter, however, never governs the genitive, so that it would be 
wrong here. 


* SÖltttttötttcfctt, 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. ^al|it(t, the Arabic form of Cairo, which latter form comes 
from the Italian pronunciation. The füll name is Musr el KaViira, /Ae 
victorious capital. It lies in Middle Egypt on the Nile. 

288 NOTES. 

3160. 3Btö!)iltt, Arabic form for Abraham. 

3162-3. ^aht ^anf bcr ^nttn S^xtmx^, This construction ob- 

tained in Middle H.G. £de/ riter Günther, des Schuzzes habe danc , . . 
It is more energetic than the usual construction, ^^t 3)att! für bie 

gute 3^tong. 3^^^^^9 = ^^<^^^^^)t» 
3165-6. ^em guten S3otett5!cut S3otcttBrot? 33otenbrot 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 ^otett* 
(ol)n is used instead. 

3176. (3o fur^ tior meinem ^IBtritt, euphemistic for death. They 
now say Abgang or Eintritt. Saladin died of a hot fever the 4th of 
March, 1193, in his 57th year. According to Marin, II, 320, Saladin 
had a presentiment of an early death. In sending his son El Dhaher, in 
1192, 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. ©Jjrcngte = baö ^ferb fpringcn ließ, dashed off at füll 


3193. £erfer = Xeüerlecfer. It usually denotes a green young man. 
then ®d)e(m, @^3it^bube. Here it means the rascal. 

3201. 2)ag fie mein S3eifiJie( (l)at) bilben l^elfen, 

3202. 3^ guter fietft, at the last. I^etje 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^ Ie^en = ftd} ergoßen, to enter- 
tain, rejoice. ^e^e {refreshment, amusement, parting cup) passed out 
of use except in several expressions, and finally became confounded with 
?e(jt(e), the end. 


3210. ^6u(f(Xffen is a common enough name, l^ut the whole event 
here narrated is fictitious and only introduced to account for the delay 
of the transport. 

321 1. Xljebaii^, the country about Thebes in Upper Egypt. There 
had been no revolt there. 

3226. 3>^^ ♦ ^*^ ^VXf etc., addressed to the slaves in the back- 

ACT V. SCENES 3 AND 4. 289 


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-g. The figure is from the plastic art. The unknown father is 
Uke the slave who brings the artist the rough block, while Nathan is 
like the artist who chisels it into a beautiful statue. 

The DbCtt (BtvatCi> \>C§ fiebCUi^ 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. ^H;^ (SljnftcnbiruC, !5)irne formerly had a noble meaning, 
but now it mostly expresses contempt, which was the Templar's inten- 
tion in using it. 

3254. ©0 eilt ^WtiC, that is, a Jew like Nathan who had won the 
Templar's profound respect. 

3256. ®clOft i!|r £äd^ellt. Not even her smile, which had en- 
<:hanted him, would be valued by him without the charm of character 
and intellect as its priceless setting. 

3265. ä^erflattcrit, taken from the butterfly which passes its time 
fluttering in the sun. 

3266. £auntf(i)« Before he was ätgetUd^ iß'^g^y)^ now he is only 
laUUifci^ {moody, cross). 

3268-9. 933ettit id| bcti (Bt^M ticrbtcttte, etc., what if, etc. Cf. 

lines 2819-21, where Saladin was justly quite sarcastic. 

3274. ä$OtgC))(aubCtt* 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!|rct tDartCtt, Söartcn with the genitive means to watch^ 
to minä, to pay attention to, 


3292. Wanting nothing the friar was richer than Nathan with all 
his wealth; for the self-sufficient (gcnugfattt) is rieh. 

3317. ©rabcn 3Begi§ = grabet njegö. 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 

3326. ^ir batike mat^tc. In the expression einem bange mad^en, 
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 niad)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 


3337. The Templar is not strictly truthful, for he had not waited 
for Nathan, l)ut 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. Stöbcr =^ *SpÜr[)nnb, a kind of seiter. 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. 'I)ic bummc — nirfjt biC fromme. 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 ftCÜt er ttienigfieiti^ ftt^ ^^, 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. W\i feiner (^nttft =mit feiner ©rlanbntß, begging his par- 
don. The Templar had not made any complaint nor given any names. 

3370. %t\)\ = ge^Itritt, genfer. 

3375- 2Ba^ mid) murmif^ mai^tc = tt)a8 mid^ in 2Bux^ hxaäjte. 
Sönrmlfc^ = tDnrmig, which is the usual form now. 

3381. ^u^^ttbeugen. Cf. Iine2ii7. 

3382. %Vi§ bcr £uft gegriffen, 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- 

3394-5. 5(u(!| !ur5 uttb gut "ts^^^ 9Rcffcr ^xi btc 5lcl)lc feigen = 

einen in bie än^erfte ^ot bringen. 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. 3So ftCCft bai§ ®UtC ? 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 härm possible," he asks : " Do 
you call that ^öö^ai'then? " We see this same vein of humor and at the 
same time reproof in him when offering his money to Saladin. 

3399. ®CI)iif^tJ], here used in the active sense, hates you. 

3401. ©in jttugcr fiaffc == ein nnöerftänbiger, nnbejonncncr jnnger 

3402. 5ln Bcibcn ©nbClt = an (S|"tremen^ He is an extremist who 
always does either too much or too little. 

3404-5. 993cutt \\^X fo VX\^ frcitiö) f äff et» "If you come to me 
condemning your own act as you do and judging yourself so severely 
(then I must pardon you)." 

3432-4. 3^^ ttläl|ttt, etc. The breviary had informed Nathan fuUy 
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. 

344g. 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. 5(u^ bicfeu (Rauben). 

3466-7. The Templars, and most of the Orders of the day, were 
both priests and warriors. Nathan does not yet wish to teil the secret 
to the Templar, hence his evasive answers. 

3475-7. So Recha spoke to Daja: „n)a§ tl^at er bir, ben @amen 
ber 35ernnnft ^en er fo rein in meine @eele ftrente, 3J?it beineö i^anbeS 
Unfrant ober ^lume @o gern jn mifd)en?" 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 ff. 

3483 ff. Lessing has skillfully brought out the character of the 
Templar, who inherits the impetuoiis 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. SS^H!^ Rottet il)r für einen (^ngel \s<i %tWtsti is the reading 

that stood in the first impression. Nathan also compares her to an 

3493. S^etl^nn^en, hotch. The expression comes from the works of 
art which are botched by bunglers. Nathan had made a noble woman 
of Recha, and novv she should become bigoted and narrow as most re- 
ligious Partisans were. 

3494. (5t, that is, \sZX (Sngel of whom the Templar had just spoken. 
Recha would still be worthy of their love. 

3496. Son metner fiiebc fagt \s^^ nid^t» 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. ^nrff eben tjiel = "h^^ ift gletc^ öiel, einerlei, all the same. 

3507. SÖJnnn!^ genng, to be man enough, to have the courage. The 
genitive after genug 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. ^Zad) ©nd^ . ♦ . 5U fragen, 9^^ad^ einem fragen, to tnind or 

c are 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. fieid^t )^t\l>t^ 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 


* ^arcm» Cf. line 1142. 

3520. 23cfkmmt, for beflommen, the weak form for the streng. 

3525. <Sd)itv = \d)mU,heu\al)e. 

JJtOlttttt» This was the highest praise Lessing could give : „3c^ 
fenne au einem unüert)eirateten ^äbdjcn feine ^ö^eren !^ugenben aU 
grömmigfeit unb @elt)or{am" is his saying. 

3528. Sllbcnt = albernen, as above. 

3533-6. For while reading we acquire only through the memory, 
but the whole soul receives by Hvely, oral Instruction. Lessing had 
positive ideas on this subject : ,/^er auö ^üd}ern ertDorbene 9^eid)tnm 
frember ©rfal)rung l^eißt ®ele!^rfam!eit, (Stgne @rfa(}rnng ift 2ßetöl)eit. 
3)aö fleinfte Kapital öon bicfer ift niel^r n^ertl) alö 9J?inionen öon 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. ©0 fd^led)t Ultb Vtdjt is one of those rhyme-phrases, which 
are so populär even in our day. @ci^led)t = f(^Ud)t, eben, gerabe, ein- 
fältig, gut 

3547. So ganj ftr^ fclbft nur äl)nl^ = ganj original, natural and 


3550. Saladin had told her his story and Al-Hafi had often spoken 
to her of Nathan. 

3554. SWeitt ^Crj Witt £uft. 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- SJergcb^ ♦ ♦ ♦ bcloljtt^ forgive her for the bad (^öfe^) and 
reward her for the good (@ute^). 

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 11 90 and she entered Nathan's Service soon after, she 
could not have been Recha's nurse in childhood. Cf. Introd. p. xxxiv^ 

3583. @eängftet, now geängftiget, but Goethe also uses ängften, 
Iph., Act I, Scene 2. 

294 NOTES. 

3586-g. 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; novv she has disclosed the secret of her birth. Proselyting was 
not in favor with Lessing. 

3601. Slöem ? is here used as the dative of \va^, an unusual use. 
The iDa§ refers hack to „eö ge^t ju tüeit,, and iuem to „'^em laim iä) 
nld)t§ entgegcnfe^en/' 

3612. Recha's doubt of the disclosure is expressed in the tDlII = 
pretends to have disclosed. 

3619. 3u ^^^ JKid^tc gcl)cn = gerabeauö geljen, /o^o straight akead, 

hence io iake iJie shortest cut. 

3624. W\t tuarb mir (511 SUZutc)? 

3627. ^ci bcr ^Ött(id)ett (9Jiaric)* The worship of Mary was at 
its highest during the Crusades. 


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. (5ic ift tlOlt fid) == fie ift außer fiel), which is the more usual 

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 

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, hoher, 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. 


3661. ^afclub = abermigig mxh wie irrig rebenb. The Imntc 

(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 obhged to teil 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. Utngefci^en is the imperative. 

Um bic SÖCtte Ithtn tuiU» One who would run life's race on equal 
terms with her; in othcr words, one of equal age and chances. 


3690-2. Boccaccio also makes Saladin return the money borrowed 
of the Jew Melchisedec. 

3691. 23cbcUtCU, inform. 

3696-9. Boccaccio also makes Saladin send away the Jew with 
rieh 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 

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. deiner, feiner (35erluft) 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 2i85f., ^^^^ Imes 3507-8. 

3715. Cf. lines 2817-8, where Saladin promised to secure Recha for 

3716. (^a(^ = ja!). It is the impetuous Gannole of Boccaccio 
again. See Tntrod. p. xxvi. His impetuosity had led him to believe 
that everybody must see things just as he did without explanation ot 
comment. He should have been sure of his alTair l)efore he spoke. 

296 NOTES. 

3721. 5(uf irgCttb eine 233o]^lt^at tVOi^t, puts ovenveening 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. 

3736. 3ft ltia)§ JKet^t^)^^ Thafs something remarkable^ worth 
boasting of. 

3737- ^yieinei^ S3ruberi^ . ♦ . lütfjti^. Now generally nlrf)tg ÜOU 
meinem 53ruber, but the genitive after nic^t^ used to be the usual con- 

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. 6r ^nt i^r einen Später anfgebnnben, fiisted hUnself a 

Jew as her father upon her a Christian^ and now he is going to foist a 
brother upon her, 

3756. ß^rift ! Once before Saladin had used this reproof with the 
Templar (line 2783ff.), 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 seif. 

3770- 2)a;^ Iftciff* Ojott il)n fjjred^en» 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. §icr jn ßanbe !amcn = l^er 3U ^anbe = in biefeö Si^w^i famen. 

After verbs of motion we should expect l^ierl^er, or in this case l^er, but 
compare lines 502, 2459, where the simple l^ier is used. 

3785. @r mar V^tXW ^rennb» Cf. Hnes 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 (nid^t mef)r) Nathan's story of his father and teil him of the 
brother, which is now of vastly greater importance to him. 


3795- 33ctnegcr = ÖCtrÜger» 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 feehng and imagine 
that he considers herseif 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. „SBic? bie 9?atur 
l^ätf aitd^ nur @lncn 31^9 ^on mir in beine^ iBruber^ govm gebtibet : 
Unb beul eutfprädje nid)t§ in meiner ®ee(e ? D^atnr, \o leiigft bu nid^t !" 
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. 

3808-9. The Templar remains true to his suspicious nature. He is 
conscious that Nathan had good reason for disowning Mm 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 tt)a§ ? For what should 
she be made to suffer ? 

3818. 2)a)§ ®ef(i|ttJiftcr. Cf. line 260. 

3832. 5t^ ! feine §anb, Cf. line 31 09ff., 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 härm, 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 
feeUng of serviUty to Saladin. 

3835. ©rfcnnctt == aiiedennen, 

3836. SOZcitlC 9^icffcu» This expression denotes the relation exist- 
ing between uncles and nephews, but when nephevvs and nieces are to 
be included, the mascuUne form has the preference, as including nieces. 

3842. Cf. hne 3669. Sittah had made the same offer in hne 3524. 
3844. Cf. Unes 3678-9. 


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- 
läutert von Dr. August Wilhelm Bohtz. Göttingen. 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 über Nathan der Weise. Von 
Dr. J. Caro. Leipzig. Verlag von Ambr. Abel. 

Diesterweg. Lessing's Nathan, in Jahrbuch für Lehrer und Schul- 
freunde. 1865. Von Adolph Diesterweg. 

Düntzer. Lessing's Nathan der Weise. Erläutert von Heinrich 
Düntzer. Leipzig, Ed. Wartig's Verlag. 1883. 

Fischer. G. E. Lessing als Reformator der deutschen Literatur dar- 
gestellt von Kuno Plschcr. Zweiter Theil. Nathan der Weise. 
Stuttgart. 1881. 

Fürst. Lessing's Nathan der Weise. Historisch und philosophisch 
erläutert von Dr. Julius Fürst. 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. 

Köpke. Studien zu Lessing's Nathan. Ein Vortrag von Dr. Ernst 
Köpke. Brandenburg a. H., 1865. Gedruckt bei Adolph 

Marin. Histoire de Saladin par M. Marin. A la Haye. 1758. 



Naumann. Literatur über Lessing's Nathan. Aus den Quellen. 

Von F. Naumann. Dresden. Königl. Hofbuchhandlung von Her- 
mann Burbach. 1867. 
Niemeyer. Lessing's Nathan der Weise, erläutert von Dr. Eduard 

Niemeyer. Zweite Ausgabe. Leipzig, 1887. Verlag von Sieges- 
mund und Volkening. 
Pabst. Vorlesungen über G. E. Lessing's Nathan, von Dr. C. R. 

Pabst. Bern. Verlag von B. F. Haller. 1881. 
Rönnefahrt. Lessing's dramatisches Gedicht Nathan der Weise. Aus 

seinem Inhalte erklärt von J. G. Rönnefahrt. Stendal. Franzen 

und Grosse. 1863. 
Schwarz. Gotthold Ephraim Lessing als Theologe, dargestellt von 

Carl Schwarz. Halle. C. E. M. Lfeffer. 1854. 
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 über Lessing's Nathan, von Karl Werder. 

Berlin. W. F. Fontane und Co. 1892. 
Wünsche. Der Ursprung der Parabel von den drei Ringen. A. 

Wünsche. Die Grenzboten am Januar 1879. 


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