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The Templar goes to a Lay Brother of the church to ask advice. He plans to have the Lay Brother ask the Patriarch, but then the Patriarch himself walks in. The Patriarch enters with much fanfare, and the Templar is not impressed, calling the Patriarch “rosy, fat, and amicable” to himself (97). The Patriarch notices the Templar, who tells him that he is seeking advice. He asks the Patriarch about a hypothetical situation in which a Jew brought up a Christian child as Jew. The Patriarch is appalled, and asks the Templar if the situation is hypothetical or real. He says that if a Jew had surreptitiously raised a Christian as a Jew in this way, the Jew would suffer the punishment of apostasy (burning at the stake).
The Templar asks if the person could be forgiven if there had been good intentions in raising the child this way, but the Patriarch says no, repeating that “The Jew shall burn” (100). They end the conversation with the Patriarch asking once more if the situation is only hypothetical, and the Templar insisting that it is.
Saladin and Sittah discuss the arrival of funds from Al-Hafi. They also look at a small painting of their deceased brother. Saladin wants to see the Templar again, to decide if the knight really does look like the deceased brother. The Templar arrives in Saladin’s court. Saladin reiterates that the Templar is the spitting image of Assad, the deceased brother of Saladin and Sittah. Saladin asks the Templar if he would remain in his service, and the Templar happily agrees.
Saladin asks about Nathan, and the Templar acts cold. Saladin can tell that the Templar is upset, and asks what Nathan has done. The Templar says that he has been fooled by Nathan, and that Recha is adopted and was born Christian. Saladin is shocked, but defends Nathan, as his friend. However, he admits that Nathan may be punished for hiding Recha’s true identity. Saladin and Sittah talk about the Templar, with Sittah insisting they should ask about the knight’s parents. She mentions rumors that their brother Assad was enamored of Christian women. They discuss the fact that Nathan must give up Recha if the rumors are true.
Nathan and Daja meet. He has a beautiful dress for her, calling it a bridal gown. She insists that Nathan allow the Templar to marry Recha, and end the secret of Recha’s identity. Nathan agrees that the Templar is a good man, but says that the match cannot work, without telling Daja the exact reason.
The Lay Brother arrives and talks to Nathan about his past. He says that he was once a hermit, and was captured by a band of robbers, but escaped and was taken in by the Patriarch. The arrangement was supposed to be temporary, the Lay Brother says, but the Patriarch has pressed him into continual service for undesirable tasks. He tells Nathan that there are rumors that a Jewish man has secretly raised a Christian daughter as Jewish. The Lay Brother reminds Nathan that 18 years prior a man had brought Nathan a baby (Recha), and reveals that he was that man. He says that the man who had the baby was named Wolf von Filnek, explaining that the mother had died and that Filnek had to go off to battle, where he died.
The Lay Brother says he cannot agree with the idea that Nathan would be punished for caring for the daughter when he did so with “love / And true devotion” (114), which is what the girl needed most of all. Nathan says he cannot bear to have Recha taken from him unwillingly, and asks the Lay Brother to help him discover Recha’s nearest relative to take her in. They suspect that Recha’s mother was a von Stauffen, and her brother was Conrad von Stauffen, which would make her the Templar’s sister. This turns out later to be false; both were the children of Wolf von Filnek, the name Saladin’s brother Assad took; Conrad von Stauffen was their mother’s brother. The Lay Brother runs off to find a notebook that was given to him along with Recha long ago, searching for proof. Back at Nathan’s house, Daja tells Nathan that Sittah sent for Recha. Daja decides to tell Recha her true identity.
Act IV opens with a more personal or symbolic approach to the play’s running critique of religious dogmatism. The Templar, earnest as always, seeks advice from the Patriarch, the head of the Christian church in the area, about how to handle Nathan’s secretly raising Recha as a Jew when she was born a Christian. When the Patriarch enters the scene, however, he is immediately characterized as an over-the-top, pompous figurehead rather than a source of wisdom; to himself, the Templar calls him “rosy, fat and amicable” and surrounded by “pomp” (97). This entrance is almost humorous, presenting the Patriarch as ridiculous. However, his conversation with the Templar is more serious, showing the grave implications of religious dogmatism gone wrong. The Templar approached the Patriarch because he was angry at Nathan’s apparent deception. However, the Templar nevertheless takes steps to protect Nathan by keeping his story hypothetical and not using Nathan’s name. This makes the Patriarch’s thrice uttered, horrifying dismissal “The Jew shall burn” all the more outlandish (100). In Act IV, the Patriarch’s close-minded allegiance to harsh religious dogma is contrasted to the open-mindedness and tolerance of characters like the Templar, who willingly agrees to stay in the service of the Muslim sultan Saladin.
Saladin’s response to the dilemma is much different than the Patriarch’s. When the Templar tells him that Recha has been raised as a Jew by Nathan despite being born a Christian, Saladin remains level headed. He defends the intentions of Nathan, his respected friend, while also acknowledging the possibility that the authorities will punish Nathan. Saladin has already shown tolerance by sparing the Templar’s life and by respecting Nathan, so while the danger Nathan is in seems real, his reaction is not cruel.
The Lay Brother reacts similarly. As a low-level religious figure, the Lay Brother’s word does not have the power of the Patriarch’s; however, he nevertheless represents the possibility that Christianity need not rely on inflexible dogma. The Lay Brother “cannot believe” that Nathan should be punished for showing Recha love and caring for her because he “raised her as [his] daughter” “with all love / And true devotion” (114). His point of view on religious tolerance is progressive, echoing the spirit of Lessing’s play as a whole.
In Act IV, Nathan still appears to be keeping a secret. For instance, in his conversation with Daja, he acts suspiciously and still refuses to give his blessing for the Templar to marry Recha. Nathan does not explain his refusal, but Daja reacts by deciding to tell Recha that she was adopted.
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