Nathan the Wise

“ TEMPLAR.
May I ask,
Nathan, who ’twas now left you?
NATHAN.
Did you know him?
TEMPLAR.
Was’t that good-hearted creature the lay-brother,
Whom the hoar patriarch has a knack of using
To feel his way out?
NATHAN.
That may be. In fact
He’s at the patriarch’s.
TEMPLAR.
’Tis no awkward hit
To make simplicity the harbinger
Of craft.
NATHAN.
If the simplicity of dunces,
But if of honest piety?
TEMPLAR.
This last
No patriarch can believe in.
NATHAN.
I’ll be bound for’t
This last belongs to him who quitted me.
He’ll not assist his patriarch to accomplish
A vile or cruel purpose. ”

“ How do you like my Recha?
TEMPLAR.
Words cannot tell—
Gaze on her once again—I never will—
Never—no never: unless thou wilt promise
That I for ever, ever, may behold her.
NATHAN.
How should I take this?
TEMPLAR (falling suddenly upon his neck) .
Nathan—O my father!
NATHAN.
Young man!
TEMPLAR (quitting him as suddenly) .
Not son?—I pray thee, Nathan—ha!
NATHAN.
Thou dear young man!
TEMPLAR.
Not son?—I pray thee, Nathan,
Conjure thee by the strongest bonds of nature,
Prefer not those of later date, the weaker.—
Be it enough to thee to be a man!
Push me not from thee! ”

“ Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. ”

“ SITTAH.
Formerly thon gav’st
A very different picture of this Nathan.
HAFI.
In case of need he’ll lend you merchandise,
But money, money, never. He’s a Jew,
There are but few such! he has understanding,
Knows life, plays chess; but is in bad notorious
Above his brethren, as he is in good.
On him rely not. To the poor indeed
He vies perhaps with Saladin in giving:
Though he distributes less, he gives as freely,
As silently, as nobly, to Jew, Christian,
Mahometan, or Parsee—’tis all one. ”

“ Nathan and Templar.
TEMPLAR.
What?
NATHAN.
Give me leave.
TEMPLAR.
Well, Jew, what wouldst thou have?
NATHAN.
The liberty of speaking to you!
TEMPLAR.
So—
Can I prevent it? Quick then, what’s your business?
NATHAN.
Patience—nor hasten quite so proudly by
A man, who has not merited contempt,
And whom, for evermore, you’ve made your debtor.
TEMPLAR.
How so? Perhaps I guess—No—Are you then—
NATHAN.
My name is Nathan, father to the maid
Your generous courage snatched from circling flames,
And hasten—
TEMPLAR.
If with thanks, keep, keep them all. ”

“ Our Saviour was a Jew.
NATHAN.
You, my good brother,
Shall be my advocate, when bigot hate
And hard hypocrisy shall rise upon me—
And for a deed—a deed—thou, thou shalt know it—
But take it with thee to the tomb. As yet
Has vanity ne’er tempted me to tell it
To living soul—only to thee I tell it,
To simple piety alone; for it
Alone can feel what deeds the man who trusts
In God can gain upon himself.
FRIAR.
You seem
Affected, and your eye-balls swim in water. ”

“ Al-Hafi has in this to blush for Nathan?
Be that as’t may—be he the Jew or no—
Is he but rich—that is enough for us.
SALADIN.
You would not, sister, take his wealth by force.
SITTAH.
What do you mean by force—fire, sword? Oh no!
What force is necessary with the weak
But their own weakness? Come awhile with me
Into my harem: I have bought a songstress,
You have not heard her, she came yesterday:
Meanwhile I’ll think somewhat about a project
I have upon this Nathan. Follow, brother.
Scene.—The Place of Palms, close to Nathan’s House. Nathan, attired, comes out with Recha. ”

“ The same noble spirit pervades his 'Nathan the Wise,' which he wrote about this time as a relief to his controversial discussions, and as another protest against the narrow-minded assumptions of the professional theologians. Lessing had ever contended that the stage might prove as useful a pulpit as the church, and in 'Nathan' he strove to preach the universal brotherhood of mankind; its hero is a Jew of ideal and pure morality. The whole purpose of the drama was a stricture on class prejudices and an enunciation of the innate truth that underlies all forms of creeds. ”

“ But ’tis all over now—it is too late.
TEMPLAR.
How so, too late.
NATHAN.
Thanks to the patriarch.
TEMPLAR.
How
Thanks to the patriarch, and for what? Can he
Earn thanks of us. For what?
NATHAN.
That now we know
To whom she is related—to whose hands
She may with confidence be now delivered.
TEMPLAR.
He thank him who has more to thank him for.
NATHAN.
From theirs you now have to obtain her, not
From mine.
TEMPLAR.
Poor Recha—what befalls thee? Oh,
Poor Recha—what had been to other orphans
A blessing, is to thee a curse. But, Nathan,
Where are they, these new kinsmen? ”

“ And wholly to throw off the Jew, still less.
For if no Jew he might with right inquire—
Why not a Mussulman—Yes—that may serve me.
Not children only can be quieted
With stories. Ha! he comes—well, let him come.
SALADIN (returning) .
So, there, the field is clear, I’m not too quick,
Thou hast bethought thyself as much as need is,
Speak, no one hears.
NATHAN.
Might the whole world but hear us.
SALADIN.
Is Nathan of his cause so confident?
Yes, that I call the sage—to veil no truth,
For truth to hazard all things, life and goods.
NATHAN.
Aye, when ’tis necessary and when useful. ”

“ The race is not to be despised: but hold,
Spare me my pedigree; I’ll spare thee thine.
Not that I doubt thy genealogic tree.
O, God forbid! You may attest it all
As far as Abraham back; and backwarder
I know it to my heart—I’ll swear to it also.
NATHAN.
Knight, you grow bitter. Do I merit this?
Have I refused you ought? I’ve but forborne
To close with you at the first word—no more.
TEMPLAR.
Indeed—no more? O then forgive—
NATHAN.
’Tis well.
Do but come with me.
TEMPLAR.
Whither? To thy house?
No? there not—there not: ’tis a burning soil.
Here I await thee, go. ”

“ To know what women they can be in love with.
SALADIN.
Well then you may send for her.
SITTAH.
May I, brother?
SALADIN.
But hurt not Nathan, he must not imagine
That we propose by violence to part them.
SITTAH.
Be without apprehension.
SALADIN.
Fare you well,
I must make out where this Al-Hafi is.
SCENE.—The Hall in Nathan’s House, as in the first scene; the things there mentioned unpacked and displayed. Daya and Nathan.
DAYA.
O how magnificent, how tasty, charming—
All such as only you could give—and where
Was this thin silver stuff with sprigs of gold
Woven? What might it cost? ”

“ DAYA.
You undertake too much.
NATHAN.
And when, my Daya,
This sweet illusion yields to sweeter truth,
(For to a man a man is ever dearer
Than any angel) you must not be angry
To see our loved enthusiast exercised.
DAYA.
You are so good—and yet so sly. I’ll seek her,
But listen,—yes! she’s coming of herself.
Nathan, Daya, and Recha. ”

“ And He’d have long white whiskers that it’d be lots of fun to pull—so long as it didn’t hurt Him—much.”
“I’m glad you believe there is a God anyway,” I told Nathan, shocked with the lèse-majesté.
“Oh, I don’t know. I haven’t said I really do yet. Oh, Billy—we don’t know nothing about Him—not a single thing! Then why is it we keep fooling ourselves that we do? Why not be honest and say we don’t? If there is a God, don’t you suppose He’s wise enough and big enough so He knows we don’t know nothing about Him? ”

“ Declined her presence to escape her thanks—
DAYA.
Do, spare her!
NATHAN.
Did not wish to see her more
Unless it were a second time to save her—
Enough for him he is a man—
DAYA.
Stop, look!
NATHAN.
He—he, in death, has nothing to console him,
But the remembrance of this deed.
DAYA.
You kill her!
NATHAN.
And you kill him—or might have done at least—
Recha ’tis medicine I give, not poison.
He lives—come to thyself—may not be ill—
Not even ill—
RECHA.
Surely not dead, not dead.
NATHAN.
Dead surely not—for God rewards the good
Done here below, here too. Go ”

“ His God, for whom he fights, intends to lead thee
Into the land, which thou wast born for—
RECHA.
Daya,
What art thou prating of? My dearest Daya,
Indeed thou hast some strange unseemly notions.
“His God—for whom he fights”—what is a God
Belonging to a man—needing another
To fight his battles? And can we pronounce
For which among the scattered clods of earth
You, I was born; unless it be for that
On which we were produced. If Nathan heard thee—
What has my father done to thee, that thou
Hast ever sought to paint my happiness
As lying far remote from him and his. ”

“ Stickle for being Jew and Mussulman,
And must the Christian only drop the Christian?
SALADIN (more solemnly) .
Peace, Christian!
TEMPLAR (calmly.)
Yes, I feel what weight of blame
Lies in that word of thine pent up. O that
I knew how Assad in my place would act.
SALADIN.
He—not much better, probably as fiery.
Who has already taught thee thus at once
Like him to bribe me with a single word?
Indeed, if all has past as thou narratest,
I scarcely can discover Nathan in it.
But Nathan is my friend, and of my friends
One must not bicker with the other. Bend—
And be directed. ”

“ Al-Hafi,
Go to your desert quickly. Among men
I fear you’ll soon unlearn to be a man.
HAFI.
And so do I—farewell.
NATHAN.
What, so abruptly?
Stay, stay, Al-Hafi; has the desert wings?
Man, ’twill not run away, I warrant you—
Hear, hear, I want you—want to talk with you—
He’s gone. I could have liked to question him
About our templar. He will likely know him.
Nathan and Daya.
Daya (bursting in) .
O Nathan, Nathan!
NATHAN.
Well, what now?
DAYA.
He’s there.
He shows himself again.
NATHAN.
Who, Daya, who?
DAYA.
He! he!
NATHAN.
When cannot He be seen? Indeed
Your He is only one ”

“ He just needs to bring [it] out from potential to actuality, and with this intellect alone that each person has in his wisdom's potential, namely what he has from his very creation, aside from what Hashem Yithbarakh gives in addition wisdom to the wise, with the power of his wisdom alone he can also stand up against the cravings. And even someone who is already drawn after the cravings of this world and has transgressed whatever he's transgressed and his intellect is damaged, confused and reduced, nevertheless with the little bit of intellect that remains he can also stand. ”

“ As the few philosophers, in the antient civilized heathen nations, who had arrived at the greatest eminence in the knowledge of what is called natural religion, exhibit to us in the midst of some bright sayings about the supreme Being, the first cause of all things, many childish [p. 440] and unworthy notions; so they have also given a poor, defective system of moral Virtue. It must not be denied, that some very rational and wise sayings concerning the being and attributes of the Deity, have come down to us from the antient sages. ”

“ Hence all he knew of life he had learned in the desert; and that education is as good as another when the instincts of the man who receives it are good; because he is able to make a choice, and take what is noble and generous, laying aside what is bad. Unfortunately, Nathan had never any other teacher of morality but his father. From an early age he had been accustomed to regard things in the same way as the squatter did, and that was the worst of all. ”

“ Nathan’s fable of the Poor Man and his Lamb is likewise more ancient than any that is extant, excepting the above mentioned, and had so good an effect as to convey instruction to the ear of a king, without offending it, and to bring the ‘man after God’s own heart’ to a right sense of his guilt and his duty. ”

“ With me he meets with the same kind acceptance, for I believe in the Nobility of the Almanac; and it is certain that every man should believe in the Nobility of his work whatever it is—then he is sure of one ardent Admirer. It is sad to think that some carping critic had been riling the sweet soul of Nathan in the year 1732. ”

“ At this stirring appeal, uttered with indescribable energy and passion, though only in a whisper, Nathan's countenance changed from dark to pale, and his arm trembled in the soldier's grasp. He turned upon him also a look of extraordinary wildness, and muttered betwixt his teeth an answer that betokened as much confusion of mind as agitation of spirits: "Friend," he said, "whoever thee is, it matters nothing to thee what might happen, or has happened, in such case made and provided. I am a man, thee is another; thee has thee conscience, and I have mine. ”

“ Yes, it is; we must believe that both are true." Then came Nathan. "There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe lamb"—and all that exquisite, that divine fable—ending, like a thunderclap, with, "Thou art the man!" Then came the retribution, so awfully exact and thorough,—the misery of the child's death; that brief tragedy of the brother and sister, more terrible than anything in Æschylus, in Dante, or in Ford ”

“ I don't advise thee," said Nathan, hastily: "truly, I advise to nothing but peace and amity. I only tell thee what a wicked Kentucky fighting-man would do,—a man that might think it, as many of them do, as lawful to shoot a prowling Injun as a skulking bear." ”