that finds consolation only in the past. Will the time of the gods then be over and done and a relapse into the mere life of world-poor creatures commence, ones for whom the earth has always remained only something to be exploited?
Restraint and reticence will be the most intimate celebration of the last god and will attain for themselves the proper mode of confidence in the simplicity of things and the proper stream of the intimacy of the captivating transport of their works. Furthermore, the sheltering of truth will leave concealed what is most concealed and will thus lend it a unique presence.
Today there are already a few of these future ones. Their surmising and seeking are hardly recognizable to themselves and to their genuine unrest. Yet this unrest is the restful enduring of the fissure. Such unrest bears a certitude which is affected by the most diffident and most distant intimation of the last god and is held toward the incursion of the event. How this intimation as intimation is preserved in restrained reticence, and how such preservation always stands at the same time in departure and in arrival, in sorrow and in joy, in that basic disposition of those who practice restraint, to whom alone the fissure of beyng opens and closes itself. Fruit and accident, intrusion and intimation.
The few future ones count among their number those who are essentially inconspicuous, who receive no publicity, but who, in their inner beauty, gather together the pre-gleaming of the last god and then bestow it on the few and the rare by mirroring it back. They all ground Da-sein, through which vibrates the concord of the divine nearness that neither rises above itself nor sinks below itself but which has rather taken the stability of the innermost diffidence as its most unique space of oscillation. Da-sein: the thrusting move through all relations of the remoteness and nearness (intrusion) of the last god.
The plethora of mere beings, of nonbeings as a whole, and the rarity of being, for which reason the gods are sought within beings. If someone seeks and does not find and therefore is compelled into forced machinations, then no freedom for the restrained awaiting of an encounter and an intimation-or for the capacity to await in such a way. The magnanimity of the dispensation and the vigor of the confidence in the intimation, the emerging wrath of what is frightful; may Dasein be the innermost order out of which the playing out of the strife first takes its law. This playing out of the strife outshines everything encountered and first allows us to experience the simplicity of the essential. Order is what is simplest and what shows itself, and yet it is liable to be seen falsely as something "next to" and "above" appearances, i.e., precisely not seen.