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is one in another sense. That would also be a going astray of the sun; now, however, not in the manner of deviation from the sun's path, but in the manner of a breaking into the nightly abyss to which Ἥλιος does not belong.
In order to bring this thought somewhat nearer, let us include fragment 120 in which τέρματα [boundaries] and not μέτρα are mentioned: ἠοῦς καὶ ἑσπέρας τέρματα ἡ ἄρκτος καὶ ἀντίον τῆς ἄρκτου οὖρος αἰθρίου Διός. Diels' translation runs: "The boundaries of morning and evening: The bear and, opposite the bear the boundary stone of radiant Zeus." My question now is whether the domain of the sunny is encircled by the τέρματα (which with τερματίζειν = to confine, to connect), that is, encircled on one hand by morning and evening, and on the other hand by the bear and by the boundary stone of radiant Zeus, which lies opposite the bear. I identify the bear with the North Star so that the boundary stone of radiant Zeus, which lies opposite the bear, would lie in the south of the vault of heaven. Fr. 120 implies then that Ἥλιος, which moves across the vault of heaven from morning to evening, is confined in the possibility of its deviation toward north or south by the bear and the boundary stone of radiant Zeus which lies opposite the bear. Therefore, we must think radiant Zeus together with Ἥλιος as the power of day which illuminates the entirety of τὰ πάντα. This entire domain of the sun is closed in four directions of the heaven, in which case we must understand τέρματα as the outer boarders of the domain of light in distinction from μέτρα in the sense of specific places on the familiar path of the sun.
HEIDEGGER: How do you read the genitive: ἠοῦς καὶ ἑσπέρας? Diels translates, "Boundaries of morning and evening," which is to be understood as, "Boundaries for morning and evening." But do you wish to read, "The boundaries which form morning and evening"?
FINK: I stick with the latter, but I ask myself whether the meaning is fundamentally changed by this difference and also by the manner of reading, "Boundaries for morning and evening." If we understand τέρματα as boundary places, the morning as the cast boundary, the evening as the west boundary, the bear as north boundary and the boundary stone opposite the bear as the south boundary, then we have, as it were, the four corners of the world as the field {GA 15: 69} of the sun's realm. Thus seen, τέρματα would not he equated with the two meanings of μέτρα just mentioned. That which Fr. 120 says in reference to τέρματα would be a third meaning of μέτρα that we must include with both of the others in order to take in view the full meaning of μέτρα in Fr. 94. In this case-as a deeper-going explication of this fragment will reveal to us-precisely the third meaning plays a prominent role. The first meaning of μέτρα that we accentuated concerned the places and times through which the sun passes from morning through midday to evening. In a second sense, μέτρα means the measures that are sent from the sun for things. A