fragment, it becomes understandable why πᾶν ἑρπετόν must be understood as τὰ πάντα.

PARTICIPANT: I would like to ask a foolish question. Can one really understand πᾶν ἑρπετόν as τὰ πάντα? For only the living being is spoken of in πᾶν ἑρπετόν, but τὰ πάντα also encompasses the inanimate.

HEIDEGGER: The explication of Fr. 11 began with the word πληγῇ that was referred to the lightning bolt that steers τὰ πάντα, as is said in Fr. 64. The explication was directed to ἕν. In starting from ἕν in the specific form of the lightning bolt, it was made clear that and how πᾶν ἑρπετόν is to be comprehended as τὰ πάντα. Your question about the inanimate which would also belong to πάντα is in fact foolish, because a specific domain is therewith marked off in opposition to another domain. The present explication of Fr. 11, however, has shown that with πᾶν ἑρπετόν it is not a matter of a demarcated domain but of something universal.

FINK: We must read πᾶν ἑρπετόν as πάντα ὡς ἑρπετά. Crawling does not mean here a property of specific things, namely living things on the earth. Rather, crawling is a character of πάντα in entirety, which does not reveal itself immediately, but only in relation to the suddenness of the lightning which lets τὰ πάντα appear in its brightness. In comparison to the suddenness of the lightning bolt that tears open light, the movement of πάντα that are gathered in the brightness of lightning is a crawling movement. Between the suddenness of lightning and the crawling of πάντα, there is no relationship as between the extratemporal and the intratemporal. On the other hand, it is also not a matter of the relationship of Achilles and the tortoise. Everything that moves about in lightning's dimension of brightness is driven by the blow. In this being driven, πάντα gain the character of crawling in reference back to lightning. Fr. 11 does not mention a shepherd who, turning out to pasture, distributes and guides. Fr. 11 says nothing of a guider, but mentions πάντα in the character of their being struck and being the subject vis-à-vis the lightning bolt. Fr. 11 does not relate to Fr. 64 as a partial domain to the entirety of πάντα. Much more, it expresses something about the relationship of πάντα to naked power which drives and guides.

HEIDEGGER: Explication of Fr. 11 puts before us the question whether πληγῇ and νεμεται actually allow a reference to the lightning bolt, so that πᾶν ἑρπετόν is to be understood, not regionally as a single area within the entirety of πάντα, but as the entirety of πάντα itself.

FINK: We turn to Fr. 100: ὥρας αἳ πάντα φέρουσι. Diets translates: "the seasons, which bring everything." In the context Ἥλιος is mentioned, which is another name for fire as well as lightning. In this fragment there is a connection between " Ἥλιος, light and time. We can ask ourselves whether lightning isn't only a momentary fire in contrast to Ἥλιος, which is a fire of greater constancy, if not everlasting, but begin