^ The above pasaage (11. 2522-27) offers conslderable difficulty. The commentators consider it as an allusion to the usual theatrical Performances» with an indirect reference to the famons Pastor Goeze who inTeigfaed so strongly against the stage. Bot, apart from the circumstance that such an allnsion woold here be a very stränge anachronism, it may be objected that similar hypothetical cases are not treated and discussed on the stage. I would, therefore, suggest — not without hesitation — that Lessing here alludes to the * rostrums,' where speculative disputations and discusslons used to be carried on, in the middle ages, on niere theories and learned topics. Adopting this view, we must assunie that Lessing uses the expression Theatre (formerly called in German Theatrum) in the general sense of SohanplatB, or Tribüne, i. e. stags or platform, in the same way as the name of Thtatre is given in England to certain large public halls in University buildings, and that he employs the term theatnäisohe Sohnurre in the meaning oiflayfvlfarctt i. e. a mere fanciful^tf» tCesprit, One would almost think that Taylor (of Norwich) understood the above passage in the same sense, for he renders the words Hat — Besten by *But if the object should be something more than a school-trick, by a sieight of logic to get the better of me.* 1. 3544. Erbarmte sioli, etc. The oonj. wenn may be omitted in conditional danses, if the latter are given in an inverted form, which nsage is not foreign to the English langnage. The Templar, of comse, gives expression to this ' extennating circnmstance * on a mere snppo- sition onlj.
I. 3546. Of all the lenderings of this famons phrase that by Dr. Willis seem^ to be the bappi^t, viz. ' AU the same I The Jew ^oald buml'- jj I,, 5. (rti,iiA' L 3549. was bat, what bnsiness Had.
II. 3554-58. It maj be that the Templar infers this fact from the enlightened views expressed by Nathan (1. 1307, etc.), and from the assorance given to him by Daya 'that Recha coold not be converted* (1. 3340). The latter has consequently not been broaght np in any distinct creed, bat only in a knowledge of God foonded on reason.
L 3558. The thrice-repeated words That nichts I Der Jude wird Terbrannt • • • which form one of the most oelebrated and familiär layings taken from this drama, express the sentiments of the irreconcile- able Jew-haters who, actnated by the * know-nothing priodple,HHdll listen to no favonrable pleadings whaterer on behalf of the Jews.
1. 3560. The adv. dieserwegen, i.e. dieser Sache wegen (cp. Lat. 'ea de cansa'), 'on acconnt of this/ seems to have been formed, according to Grimm, in the middle of the last centnry.
I. 3565, etc. The Templar, anxions to cnt short bis interview with the Patriarch, promises him the revelation of more secrets in the confessionaL IL 3571-77. There is no historical basis for the Statement contained In these lines; the only condition made at the capittdation of Jerusalem having been that the Christian inhabitants shonld be allowed free departnre on payment of a certain ransom, and that the Holy Sepnlchre should be spared. It is assumed, however, that the Speech of the Patriarch is a reminiscence of the fact that the bigoted Pastor Goeze was desirons of invoking the aid of the secular authorities against Lessing's manifestations of free-thonght See Introduction, II. 3578-83, These lines likewise contain a literal echo of the diatribes which the zealot Goeze directed against Lessing and other free-thinkers, both in his writings and bis sermons.
Nichts glauben darf, i.e. is at liberty to have no religion whatever.
1. 3584. The foreign expression Sermon is generally nsed in German in the sense of a dry and tedions homily.
1. 3589. The archaic p. p. fanden instead of gefunden is still used by some modern anthors, bat as a predicate only.
1 J The sndden change of tone in the speech of the Patriarch is quite in accordance with bis cowardly character. Marin says of him: ' Le pr^lat...joignait ä ses debauches la pnsillanimit^ attach^ aux vices bas et bontenx dont il se souUlait * (Hist. de Sal. ii. 5).
1. 3593. Der ICifer Gottes, Le. der Eifer far Gott.
1. 3594, etc. Und nicht walir, etc. This qnestion is evidently pnt by the Patriarch, who presnmed the case to be a real fact, with a view of testing the Templar.
1. 3596. The Patriarch again nses here a pedantic leamed expres- sion — Problema instead of the more nsnal Problem — and when he is abont to explain the meaning of the word to the Templar, the latter cuts him short by ironically repeating the same expression.
1. 3599. '^'^ explanation why the Patriarch again commissioned the Lay-brother with a task, in spite of bis repeated failnres (cp. 1. 3379, etc.)> will be found further on. Cp. 1. 3349, etc.
1. 3600. The monastic name of Bonaßdes, i.e. ' good faith/ is quite in accordance with the character of the honest Lay-brother. The address Mein Sohn! is also qnite in harmony with the character of a clerical dignitaiy.
Dritter Anftritt.
Cp. for the term Beutel L 1441» n, 1. 3603. Des Dings, * of the same thing,' here contemptuoasly for 'of this trash.' Saladin did not attach any valne to money. Cp. L 1745.
1. 3604. Cp. for bleibt, IL 63, 136, notes, 1. 3607. ^^t mir...durch die, glides (or ' slips *) throngh my etc.
1. 361 1. Zur Stelle kommen — ankommen. Armuth was formerly nsed both in the fem. and nenter gender. Luther gave the preference to the latter.
L 3613, etc. At the eapture of Jerusalem Saladin granted permission to the Greek and Syrian Christians to remain in the Holy City, and he made over to them the Church of the Holy Sepulchre (cp. Marinas Hist. de Saladin, ii. 85). Contrary to the advice of King Richard, he allowed to all the Christian pilgrims free access to the Holy Grave, and besides he treated the poor and needy among them most liberally. He also abolished the 'pilgrim's tribute,* which used before to be exacted. (Cp. Wilken*8 'Kreuzzüge,* voL iv. p. 576, etc.) Saladin a8o NATHAN DER WEISE. [11.3627-3685.
was, therefore, fally contented if the alms to the poor pilgrims conld be continued and they did not go away empty-handed ^ L 2627. Iiills is a comption of the Arabic Ijeila.
IL 2633-35. It seems hardly possible to render uniformly and with literal faithüdness the exclamation er blieb weg, ' he never retumed,' and the enphemistic saying Einmal bleiben wir, etc., ' one day we all (Ul "HM so aod never retum.' — ^Iiasz nur, etc., (1. 2635) let it pass.
y L 2638, etc. Verrücken, lit. 'to misplace,* 'to put in the wrong place,* here * to unsettle.' The Speaker alludes, of conrse, to the mis- leading passions of yonth.
The Word Sopha (inserted in L 2648) is derived from the Arabic ' snfTa.' It was formerly used in the masc. gender (also by Wieland, Goethe and Schiller), probably in accordance with the Fr. * le sopha.' Now it is employed as a neuter nonn. — Sittah drops her veil over her face in accordance with oriental fashion.
L 2648, etc. TTnd nun sein Ton. Saladin had not yet heard the voioe of Üie Templar (cp. 11. 587-590), bnt as the tone of Assad*s voice was still slumberhig in his soul it might be awakened there.
Vierter Auftritt.
L 2662. Ihm so, etc., to grant him in addition, etc.
L 2667. In welcher Höhle, etc. These words are conjectnred to contain an allusion to the so-called ' Seven Sleepers.'
L 2668, etc. The words Ginnistan and Div are explained by Lessing, in a letter to his brother, to mean, the former: Feenland and the latter: Pee (L. — M. X. 636). Ginnistan properly denotes in Persian mythology the ' desert of the genii * or * demons,* and Di7 an ' e^il spirit ' who guards hidden treasures. Lessing probably prefixed the epithet £iut to the latter term on account of its original meaning.
The metaphor Blume ftilly corresponds here to the oriental colouring of the simile.
1. 2676. Nun mag*8, i.e. de if so, that the Illusion should vanish.
L 2683. Bliebst Du is the pres. cond., i.e. would you remain.
L 2685, etc. In the above-mentioned letter to his brother, Lessing explains Jamerlonk to denote the 'wide cloak of the Arabs.' The Tnrkish word is a corruption of the Persian ' Jaghmürlik,' i.e. cloak agabst the raia.
^ Strange to say, some commentators and translatorsrefer the words: Die Spenden, etc, to the tribute which the pilgrims were obiiged to pay. Both historical evidence and the words: wenn — dürfen speak for the above ezplanation; moreover the word Spende denotes, a ' charitable gift * and not a * tasu* Tulban is, like Dulbend or Tolbend, another fonn for ' turban.' Fila Stands here for Filahut, felt-hat^ wom by the Templars, who are Said to have introduced the feit caps or hats into Earope.
1. 2687. The saying loh habe nie verlangt daaa, etc., which belongs to the familiär quotations from the present drama, is not a mere phrase in the mouth of Saladin. He not only granted to the Christians and Jews the free exercise of their religion, but also employed Christians in bis honsehold.
1. 3690. The Templar, continuing the simile of Saladin, who likened man to a plant (cp. 1. 1279, etc.), expresses bis opmi<Hi that, instead of being a ' hero/ he would rather be ' God's gardener/ i.e. lead a peacefnl life and practise the divine precepts of nniversal tolerance. Most historians describe Saladin as having been by nature of a most peaceful disposition. Cp. Marin's Hist. de Sal. ii. 41 2.
1. 2693. The adage ein Mann, ein "Wort; ein "Wort, ein Mann, lit. ' a man as good as bis word, and a word as good as a man,* de- notes ' that a promise made will honestly be kept.' Here the Sultan asks the Templar, * (you give) your word *? and the reply is * as a man.'
1. 2694. The Templar now gives his heart and sonl to the Sultan, who could only have taken his life.
1. 2698. Saladin designates the lucky chance as ' wise,* because it tumed out to the beneßt of a good man. Some editions have daa eine, etc., taking auasehlagen as a transitive verb.
1. 2712, etc. These lines contain a due appreciation of the historical Saladin.
1. 2715. Bs mit Jemand haben denotes idiomatically *to be at variance with any one.* 1. 2736. Doch wohl, etc., surely, this cannot be the case?
1. 2737. Auf...hin, in reliance on; in consequence of.
1. 2740. Cp. on Tropf in the sense of 'simpleton* my noU to Goethe's Egmont, p. 13, 1. 4.
1. 2741. The Speaker emphasizes the pron. ich, because, first, it was Nathtui who played the * wooer ' on the part of Recha.
I. 2743. Platterdings corresponds exactly to the English: ' flatly.' Cp. on the form 1. 2077, ».
II. 2755-58. The Templar does not acknowledge any 'revealed religion,' and consequently designates all creeds as mere * superstition,' and the forms of religion as * fetters.* Cp. with the present passage The saying Es — spotten forms a very familiär qnotation in German.
aSo, NATHAN DER WEISE. [U. 2760-3789.
1. 2760. The nonn Aberglauben is, like the simple term Glauben» generally not nsed in the plural nnmber.
1. 276a. Dem allein, etc. The Templar neglecting Saladin's intennp- tion, in his impetuosity proceeds in his tiain of thought, viz., that it is the woTst of all superstitions to consider that snperstition in which we have grown np as the most tolerable one — even after we have recognised its hoUowness — and to wish to entmst to it ezclnsively (dem allein) dim-sighted mankind, nntil they should grow nsed to the brighter light of trnth. Cp. above 1. 2755, ^^^'y ^* Gewöhnen may be nsed with the accusative alone, instead of reflectively with the prep. an.
1. 2765. Nathans Iioos, etc. i.e. this weakness has not fallen to the share of Nathan.
1. 2767. Gleichwohl is here nsed in the sense of dennoch, ' never- theless.' The expression Ausbund, ' paragon *; ' model,' was originally given to that piece (or whole bnndle) of doth which was ezhibited in shop- Windows as a sample. It is now nsed to denote a very high de- gree, either in a good or bad sense, thus differing in the latter instance from 'paragon.'
1. 2769. The Templar no longer puts a charitable constmction on the manner in which Recha got into the hands of Nathan, as he was inclined to do before. Cp. 1. 2543, etc.
1. 2772. Körnen is originally a hnnting term, d^noting ' to allnre birds by means of grains of com.' It is nsed figuratively for * to allnre '; ' to bait.'
Mit — schiene, 'with the hope of whom he would seem to wish to reward me.' — The Templar thinks that Nathan would like * to pay hini for his Service which he will not allow him to have done for nothing,' by holding out to him Recha as an illusory ' object of hope.'
1. 2776. Verzettelt, (from zetten, to strew; to scatter), denoting properly ' scattered about,* may here be rendered by ' stray.'
I. 2778. The Templar exclaims in his passionate excitement, that it is all the same to him now ' whether Nathan was willing or unwilling to give him Recha'; it is enough for him that the tolerant talker, or sermonizer, has been discovered.
II. 2780-83. The Biblical reminiscence — cp. Matt vii. 15 — is here evident.
1. 2786. Ich fühle, etc. The Templar, carried away by his passion, has assumed the position of a bigoted and prejudiced Christian; he feels, therefore, the whole weight of Saladin's remonstrance which he hzspressed into the Single word, Christ 1 1. 2789. Sich nehmen is here nsed in the sense of sich benehmen. Cp. Minna von Bamhelm, p. 34, 1. 25, n.
1. 3791. Brausend is here synonymons with leldensoliaitlioli, feiirig.
1. 3797. Sich weisen lassen, to be advised; to listen to reason.
1. 3799. Saladin seems to dzaw a distinction between the noble- minded enthuslasts for religion and the vnlgar fanatics, and he implores the Templar not to deliver up Nathan to the latter (Den Sohwärmem Deines Pöbele).
L 380a. Sei keinem, etc., i.e. the Templar shonld not play the part of a Christian from mere spite to Jews and Mussulmans.
1. 3804. The bloodthirstmess of the Patriarch had prevented the Templar from betraying the name of Nathan.
Blutbegier, probably for metrical reasons, instead of the now more nsual Blutgier. Cp. 1. 3198.
I. 3807. That the Templar had been plimged into an 'eddy of in- decision * may be seen from 1. 3441, etc.
II. 3810-12. 'War* es diese, etc., i.e. imless it were this fear itself of losing the sympathy of Saladin.
Saladin considers man*s impulsive impetuosity, which in itself is a failing, as the sonrce of his virtnes.
1. 3815. Saladin admonishes the Templar to seek Nathan in the same generons manner in which the latter had first sought him.
1. 3817. War' um, etc. The conditional implies that Saladin had no implicit faith in the stability of the Templar^s sentiments.
L 3819. Auch soll, etc. Saladin dismisses the Templar with an ironical remark, which almost seemis to be directed against those vulgär Christians who consider the enjoyment of pork as the symbol of their superiority over the Jews and Tnrks.
Fünfter Auftritt.
1. 3830. It is impossible to render the ironical exclamation, Das machst Du gut I with anything like literal faithfulness. Here it ap- proaches the meaning of, ' Well, that is excellent I ' 1. 3843. Recha's rescuer would 'solely step in the right* of her real frither, and much more so in that of Nathan.
1. 3848. Transl. here Die liebe, mere.
1. 3850. Denn von, etc. This assertion shows the warm interest which Sittah takes in the Templar.
Sechster Auftritt.
1. 3861. The ady. noch makes the assertion in similar exdamations more emphatic. L 3868. Bild here and fruther on^ ' emblem.'
11. 2871-73. We wonld suggest for the rather difficult Hnes: "Wm — gelehrt, the rendering 'what do you mean with these conceits? In whose weddiDg dress is it that yoa fmd such leamed symbols? * Braut is used in German in its original sense aa\j, yiz. a woman engaged to be married.
1. 2879. Deine Siebensachen, say, ' yonr things.'
The familiär expression, Siebenaachen, is used to denote, somewhat in contempt, trifiing, or nnimportant things; 'small baggage/ etc. Some snppose that the numeral Sieben has been prefixed in familiär langaage on accoimt of alliteration. It should be remembered, however, that the ' sacred ' nnmber of seven is freqnently used in populär phrases in a general way.
1. 2881. The terse elliptical expression, Nicht rühr' an for Ich. rühre aie nicht an, has probably been taken by Lessing from familiär Speech, in which the phrase is still employed in that form; more especially in the northem parts of Germany.
1. 2886. Sich firemd stellen is used figuratively for ' to feign not to understand'; *to make as ifont were surprised^ or to preUnd to bi surprised at anything* Cp. 1. 1262, n.
1. 2889. Ich langer nicht, etc. This is an indirect apology on the part of Daya for having betrayed the secret.
1. 3893. Verdanken is here used in the sense of ' to thank (for).' Daya is of opinion that all the good which Nathan has done to her and Recha must lose its value by the fact that he did not bring up the latter as a Christian, by means of which fäct he has only * heaped coals of fire on bis own head.' It is evident that Lessing thought here of the Biblical verse in Rom. xii. 20; bat he makes Daya blnnderingly pervert the meaniag of the expression, fenerige Kohlen auf das Haupt sammeln, into that of * to cause pangs of conscience.'
IL 2895-97. The English idiom requires here, of course, the term * song* for the German Iieier; but, if the simile is to be retained, the latter expression should be rendered literally, the verb beaogenby ' pro- vided/ and weder stimmt by ' is neither in tune.* Daya^s ' new string * is, of course, the ' favourable opportnnity * which presented itself for Recha.
1. 2904. Daya*8 question Was wird, etc., what can he want? shows that she took it for granted — in the same way as the Templar had done before (cp. 1. 536, etc.) — that the Lay-brother would ask for alms; hence Nathan's direction So gib, etc.
Siebenter Auftritt.
1. 2916. Curiosity is one of the characteristic features in Daya; hence Nathan was obliged to repeat to her his injuuction ' to go.* 1. 3919. Annooh. for noch still occnrs in modern writings, bnt sounds now rather stifF and ' official/ 1. 2930. Je nun, here ' why/ or ' to be sure.* Je k sometlmes nsed instead of ja; so that je nun may denote ' well, yes.* L 2930. Buue is here nsed in the sense of XSntsoliadigung.
1. 3933. An dies, etc. 'Of this trast of mine confided to yon.' Note here the strnctnre of the German attributive clause.
1. 3936. Quarantana, or properly ' Qnarantania * (Lat Quarantenä), is the high and rngged monntain, designated by legend as the one on whlch Christ fasted for forty da3rs and nights. Cp. Matth. iv. 3. On acconnt of that assumption numbers of hennits nsed to live in the cavems of thts monntain.
1. 3938. The expression Qotteshäusohen conveys the idea of a ' hnmble honse of worship ' or * small chapel.* 1. 29.P. The remark made on annooh. (1. 29 1 9, n.) applies also to aUwo.
1. 3944. The idiomatic phrase auf Kohlen stehen corresponds ^ the English ' to sit on thoms.* 1. 3947. In the time of the Crusades there were nnmerons chnrches and monasteries on the celebrated monntain of Tabor, and also a number of ' hermitages.'
1. 2955. The idiomatic phrase in die Ohren setzen corresponds to the English *to whisper in the ears (of anyone),* or to 'inform secretly.* 1. 3957. Sich is here an ethical dative. Cp. 1. 83, L 3959. The Patriarch had evidently a strong snspicion that the case communicated to him by the Templar was no mere *problem* (cp. l. ' 3594, n,\ and he was decided to strike 'qnickly' and hard.
1. 2961. The prep. ob, which is nsed in higher diction only for über, is more generally followed by the dative than by the genitive.
1. 3965. Nur dasz wir, etc. It is snpposed that Lessing ridiculed in these lines the endless controversies of the theologians of his time as to which sin was meant in Matth. xii. 31, etc.: 1. 3971. Töchterohen may be nsed in German in general for a ' young female child,* in the same way as Tochter may be employed for * girl ' or * maiden.* 1. 3973, etc. The ancient Syrian town of G-azza, or rather Gaza, one of the five chief cities of the Fhilistines, is situated on an eminence on the high road between Egypt and Damascns, and is still known nnder the name of Ghuzzeh^ or *dzzaA, It was formerly a fortified place, and was frequently beseiged dnring the Crusades. A£ber the battle of Hittin in 1170 it feil into the hands of Saladin.
386 NATHAN DER WEISE. [U. 2982-3016.
Sich werfen nach (einer Festung, etc.) is a militaiy expression for * to repair to '; ' to take refiige in.'
1. 2982. Darun is the name of a citadel and hamlet near Gaza.
1. 2916. The well-known, and now inined, seaport town of Ascalon bore a conspicnons part daring the Crusades. It is not far from Gaza.
L 2987. 'Wohl sonst, etc., altogether a dear, kind lord.
1. 2990. 'Werd't, bj syncope for werdet.
1. 2994. LasBt's lieber, etc., *pray don't pretend (or "say") that she is dead'; i.e. Nathan shonld not pretend that the diild has died.
1. 2995, etc. The idiomatic phrase es hat gute 'Wege denotes properly that ' anything is getting on smoothly '; 'is in the right way,' and also, as in the present instance, ' that one need not feel any apprdiension (or ''need not be anxions*') about anything.* The question hat esP shonld here consequently be rendered by 'need I not? ' I. 2996. In Order to awaken confidence in Nathan the Lay-brother now addresses him familiarly by his name only, instead as before by Herr Nathan.
II. 2997-3002. The Lay-brother, who in his shrewd simplicity surmises that Nathan has brought up Recha as his own daughter, gives in these lines the reason why he need not feel any apprehension; for if the good which he intends (vermeine) to do (in the present instance, the denouncing of Nathan to the Patriarch) is sure to be prodnctive of evil, he will rather leave the good nndone.
The pron. es is omitted before "War ja wohl.
11. 3006-8. The Speaker thinks here, of conrse, of the pnnishment which wonld await Nathan.
The phrase Das— ein Stands ellipticallyfor das will mir nicht ein- letiohten, that does not seem right to me.
1. 3009, etc. The Lay-brother speaks from a mere worldly point of view, and therefore nses the word klüger and not frömmer or some similar expression.
Zweite corresponds in the present combination to the English * another.* 1. 3012. 80 hättet Ihr, etc. i.e., Nathan wonld not have been able to show patemal love to the child. ' 1. 3014. 'War's eines, etc. This is probably an allusion to the legendaiy stories of children who haye been nursed by animals, as in the tales of Romnlus and Remus, Genovefa, etc.
1. 3016. Observe the difference of the idioms: Es hat nooh immer Zeit, and ' there is still time enongh.* 'n.3o>9-3o690 NOTES. ACT IV, SC. J. «87 I. 3019. Was es war, i.e. a Christian.
II. 3020-34. Lessing considered Chiistianity as only an advanced and ennobled stage of Jndaism \ 1. 3025. The nnusual form Fürspracli for Fürsprecher, 'pleader'; * defender,' occurs also in Schiller's Turandot (Act v. Sc. i). Weigand derives the word from the Low German der vorsprake.
1* 3032. Simplicity of mind is the prindpal characteristic of the Lay-brother. Cp. 1. 561, etc.
1. 3034, etc. The deed which Nathan is going to relate was the resnlt of a victoiy he * won over himself.'
1- 3036. "Wasser instead of Thränen is properly a biblical ex- pression.
1- 3039. Gftth, which was one of the iive royal cities of the Philis- tines, stood, according to the Rev. J. L. Porter, on the hill Tell-es- Safieh. At the time when the events of the present drama are supposed to have passed, Gath existed no longer. As regards the catastrophe related by Nathan Dr. Niemeyer says: Die Tkatsache selbst ist blosz ein Beispiel für die zahlreichen grausamen Judenverfolgungen im Mittelalter^ welche die Christen in majorem Dei gloriam verübten.
I. 3045. Understand Qott after Allgerechter.
II. 3946-49. The ancient Hebrews used to strew ashes on their heads as a sign of mouming. The present passage strongly reminds one of the fate of Job, who had also qnarrelled with God and cnrsed himself and the world. — ^beiher,.. wohl (l. 3048), incidentally.
1* 3055. TTebe was Du, etc. Nathan had long ago *oomprehended* that there is a God, and that everything which happens is the result of his wise decree. His retuming reason, therefore, admonished him to exercise that faith in God and that resignation in his decrees, which he had acknowledged as right long ago \ 1. 3058. The express. stand for stand auf denotes the suddenness of the action.
1* 3059. "Willst Du, etc., i.e. if God will aid his purpose; indem, meanwhüe.
1. 3065. Reich's rendering of Gott — ^wieder by *for seven there^s one again alieady ' — presents the nearest approach to literal faithüilness.
1. 3069, etc. The fundamental principles of all religions are the same — as Nathan has shown by his ' parable of the three rings ' — consequently what stamps the good Jew as a Christian in the eyes of a Christian, ^ Heine calied both Christians and Hebrews * Jews/ but designated the former as 'baptized* and the latter as *unbaptized' Jews.
' Some commentators explain — I think erroneously — that the passage in question refers to the dictates of humanity, which bid us lo?e even our enemy« a88 NATHAN DER WEISE. [0.3072-3120.
makes the good Christian appear as a Jew in the cyes of a Jew. This fact, which is acknowledged both by. the • Lay-brother and Nathan, causes the latter to exclaim: "Wohl uns I namely, it is well for us (that we think so).
^* 3<>7^> etc. The fact that Nathan transferred his love for his seVen sons to this single maiden who was a stranger to him, is emphatically pointed ont twice in the present passage.
1. 3078. The simple exclamation Nun vollends — which has been misunderstood by all the translators, I think-^denotes faere: 'that crovms all '; i.e. that makes Nathan fally appear as a Christian in the eyes of the Lay-brother.
Eben das, etc. The Lay-brother, not being a qnick-witted peison, had ' to think long abont it ' how he should advise Nathan what the latter now at once resolved upon voluntarily.
1. 3081. The expression der Erste Beste probably originated in the notion that the ßrsi thought was always the best. It is therefore employed for * anyone '; * the first that comes.* 1. 3082. VTev auf sie, etc. Nathan was fully conscious of his moral Claims on Recha. Cp. 11. 31-36.
1. 3087, etc. Ohm is the shorter form for Oheim.
Oder sonst als 8ipp, or anyhow as kinsman. The term Sippe for relative f kifty is now obsolete. Cp. the A.S. sib in the same significa- tion, and the terms gossip; O.E. gossib^ godsib.
1. 3093. Dessen Stands here for desselben.
1. 3102. The double diminutive form is used in Büohelohen because the stem Buch terminates in a giittpral sound. We also use Büchlein.
I. 3104. The term verscharren, lit. 'to scrape into a hole,* is here used for begraben, 'to inter,' in order to express the unceremonious hurry of the burial.
1- 3105, etc. "Wir, i.e. we ^Christians. Christenmensoh, rather familiär for Christ.
II. 3109-ia. The idiomatic expression Es steht geschrieben, denotes * it is written.'
The attribute eigen may be strengthened by the pron. selbst.
The LAy-brother refers with the pron. ihr somewhat unceremonionsly to the mother of the child.
The verbal adj. erwünscht is used in German elliptically for das ist erwünscht, * that is fortunate,' etc.
1. 31 17. Einerlei. Nathan is represented as a lettered and well- informed man.
1. 3120. Erkaufen is often used in higher diction for erwerben, to obtain.
Sohwerlioh wohl. Nathan bas bis strong misgivings that the Templar is, after all, the brother of Recba..
1. 313a. Der bei dem Patriarohen, etc., i.e. wbo informed the Patriarch of such a thing.
1. 3134. Nathan's suspicion was qnite natural, since, as far as he knew, Qobody eise but Daya was aware of the secret Achter Auftritt.
1. 3130. IiäsBt sie, etc., summons her to her presence.
1* 3133* "Wie kommt Ihr, etc., what makes yon think of him?
1. 3135. Jemand etwas stecken, ig a familiär phrase for 'to inform anyone secretly of anything.* 1. 3138. The first Version had ist for steckt. Cp. 1. 266, n, 1. 3143. Hui, etc. Alas, the Templar will lose her. — The interj. Hui does not expresa here a trinmphant feeling on the part of Daya, nor the suddenness of the Templar's loss of Recha, but rather a feeling of pity in the sense of * Lackaday I * * Heigh-ho 1 ' etc. Daya certainly wished for the union of Recha with the Templar both from religious and personal motives.
Ist drum is elliptical for ist darum (um Beoha) gekommen.
1.3146. The exclamation Ctotrost l has here the meaning of * courage I * 1. 3150. The adverbial form unterwegens is of more frequent occuirence than unter "Weges or unterwegs, although the latter forms are considered by some grammarians as more correct.
PÜNFTEB AUFZUG. Erster Auftritt.
Mameluck (also speit ' Mamlouk * or ' Memlook *) denotes, in Arabic {Memlük), a person who is owned by another, i.e. a 'slave.* The Mamelukes first formed a body-guard of the Egyptian rulers, and in course of time became a kind of pretorians. They were greatly attached to Saladin who formed of them a ' corps d^elite ^.'
^ Lessing quotes the following passage from Marin in bis ColUetanea to the present drama: — Die Mamelucken oder die Leibwacht des Saladin trug eine Art von gelber Liberei; denn dies war die Leibfarbe seines ganzen Hauses, und alle, die ihm ergeben scheinen wollten, suchten darinne einen Vorzug, dasz sie diese Farbe annahmen, — Hist. de Saladin, u 3i8 (393).
1* 315S) etc. Kahira (properly Mnsr el Kahirah, i.e. the yictorions capital) is the Arabic naine for Cairü, Cp. L 915, n. Da is some- times Qsed for hier. Cp. the K usage of tÄere.
1. 3160. Ibrahim is the Aiabic form for Abraham.
1. 3163. The use of the genitive after Habe Dank instead of the accusative preceded by für is admissible in poetical diction only.
1* 3163. Zeitunff is not nnfreqnently nsed for Baohrioht.
Nur her damit, 'well^ out with it,' i.e. with the £ee which he expected. These words are to be spoken 'aside/ which direction has been marked by Lessing in this drama by means of a parenthesis.
1. 3165. Dem guten Boten, Le. the bringer of good news.
In accordance with an old German castom three slices of bread nsed to be given to a messenger by the recipient of any news or message, and this homely gift was called Botenbrot. In the course of time this ezpression was employed for any 'gratnity' (now usnally called Botenlohn) given to a messenger, and snbseqnently for any reward in general.
1. 31 71. Trots denotes here 'obstinate pride.'
1. 3173. Er thut es mir auvor an, he ontdoes (or 'excels*) me in.
1. 3176, etc. Abtritt, for the now more nsual, Hintritt, i.e. exit from life. The Speaker allndes here to his determination to be in fature more chary with his gifts. Cp. 1. 2608, etc.
The presentiment of his approaching death pnt in the month of Saladin, in general, in 1. 3635, and in a more distinct form, in the present passage, has an historical basis. In sending his son £1-Dhaher in 1193 — the year in which the action of this drama may be placed — to Upper S3nia, Saladin addressed to him a remarkable harangne on the dnties of a reigning prince, beginning with the words: ' My son, you are going to reign in the States which I have given to you. My infirmities make me fear that I shall not see you again.' (Marinas Hist de Saladin, IL 388.) The Sultan died in the foUowing year. The exception taken by some commentators to the distinct manner in which Saladin is made to speak of his impending death therefore fsdls to the ground.
1. 3182. Saladin, thinking that good news is always welcome, asks the second Mameluke, why he thought that he had come too late.
1. 3185. Saladin good-naturedly enters into the humorous remark of the second Mameluke, that ' one or two purses make three.* 1. 3186. "Wejin er, etc., if he can altogether come.
1. 3187. Je Nu I Er hat, etc., well I I presume he hos, etc.
1. 3192. Komm* ioh nun vor, 'I get in advance (of the others).'
1. 3193. Lecker often occnn in Compounds with a contemptnons meaning, as Tellerlecker (obsol. 'lick dish'), *parasite;' etc.; when used alone it sometimes denotes, as in the present instance, a ' rogue/ with a shade of good-natored reproach.
1. 3201. Bilden helfen may hexe be rendered by the imperfect. Observe the nse of helfen in the Infinitive instead of in the p. p. after the infinitiye bilden« 1. 320a. Zu guter Iietst, 'in the end*; 'at the last.' The origin of this phrase is mther cnrions. Iietse, lit. leave-taking, end, etc., was the entertalnment given on taking leave from a person setting ont on a jonmey, and bu guter Iietse denoted originally ' for good cheer/ When the woid Letse got out of use it was erroneonsly changed to IietBte and subseqnently to Iietst; hence the above ezpression.
1. 3205. Emir, Arabic for 'Prince/ 'Chieftain/ etc. The usaal form of the proper name is Mansur.
Zweiter Auftritt.
L 3210. The name of the govemor of Egypt as well as the incident of the revolt is fictitious. The latter is menüoned in order to accoimt for the delay in the arrival of the tribnte (cp. 1. 999, etc.); which delay has been invented by the anthor for the sake of dramatic expedience.
1. 321 1. The name of Thebais — to be prononnced as a three-syllable Word — ^was given to Southern or Upper Egjrpt from Thebes^ the andent and celebrated capital of that province.
1. 3216. The new escort was required to protect the treasure.
1. 3226. The words Ihr! ich bin, etc. i.e., ' (hear) ye, I will shortly be with Sittah/ are of course, addressed to some slaves.
Dritter Auftritt.
1. 3227. The Templar had received the order from the Sultan to look for Nathan (1. 2815). The reason why he will 'by no means' enter the house of the latter will be found 1. 2224, etc.
"Will. The aux. verbs of mood may be used in German elliptically, a verb of motion, gehen, kommen, etc., being understood. Cp. the same usage in English poetxy.
1. 3230, etc. The verb wollen approaches here the signification of the aux. verb werden; and will*« might be rendered by 'I may* or FleisBig is here used in the sense of oft, and sich finden lassen in that of sich seigen.
I. 3236. Stimmen, lit. 'to tnne,* is nsed fig. for 'to induce/ or <to bring any one round.* Somewhat similarly the Templar nsed a mnsical term when speaking of his wooing of Recha. Cp. IL 2308-11.
II. 3239-43. The Templar, who considered bimself qnite free from all religious prejudices, now begins to snspect himself, that the fanatical Christian is more deeply rooted in him than is the intolerant Jew in Nathan; for otherwise he wonld not feel inclined to grudge the latter the trifiing booty which he took such great pains to wrench from the Christians.
The expression abjagen (i.e. jagend abnehmen), which conveys the notion of open violence, is quite in accordance with the passionate impetuosity of the Templar.
11. 3244-49. The Templar likens the unknown feither, who, ac- cording to his surmise, had exposed his child and then disappeared, to the slave *who floated the block (of marble) from the sea to the harren Strand of life *; and Nathan to the artist, ' who conceived in the exposed block the ideal— the godlike form — ^which he then did chisel.'
I. 3252. Als Christendime, Le. as a common Christian girl. The Word Dirne conveys now a notion of contempt, somwhat like the £. wench.
L 3254. 80 ein Jude, etc. The Templar entertained a very high notion of Nathan's intellectual faculties. Cp. 1. 2155.