second dimension in ἕν, alongside the dimension of the sun's domain. The dimension of brightness is embedded in this second dimension, and death points to it. Still, that at which death points is a domain that nobody can find in life-time. The more fragments we read, the more the question marks accumulate for us.

HEIDEGGER: In connection with what has been said concerning language, I would like to refer to the lecture "Sprache als Rythmus" ["Language as Rhythm] by Thrasybulos Georgiades, delivered in the lecture series "Die Sprache," ["Language"] of the Bavarian Academy of Fine Arts and the Berlin Academy of Arts, as well as in his book Musik und Rythmus bei den Griechen.20 In both works, he has spoken excellently about language. Among other things, he asks about rhythm, and shows that ῥυσμός has nothing to do with ῥέω (flow), but is to be understood as imprint. In recourse to Werner Jaeger, he appeals to a verse of Archilochos, Fr. 67a, where ῥυσμός has this meaning. The verse reads: γίγνωσκε δ' οἷος ῥυσμὸς ἀνθρώπους ἔχει. "Recognize which rhythm holds men." Moreover, he cites a passage from Aeschylus' Prometheus, to which Jaeger likewise has referred and in which the ῥυσμός or ῥυθμίζω [bring into a measure of time or proportion] has the same meaning as in the Archilochos fragment: ωδ ἐγγύθμισμαι (Prometheus 241). Here Prometheus says of himself, " ... in this rhythm I am bound." He, who is held immobile in the iron chains of his confinement, is "rhythmed," that is, joined. Georgiades points out that humans do not make rhythm; rather, for the Greeks, the ῥυθμός [measure] is the substrate of language, namely the language that approaches us. Georgiades understands the archaic language in this way. We must also have the old language of the fifth century in view in order to approximate understanding of Heraclitus. This language knows no sentences ...

FINK: ... that have a specific meaning.

HEIDEGGER: In the sentences of the archaic language, the state of affairs speaks, not the conceptual meaning.

FINK: We have begun our explication of Heraclitus with the lightning fragment. We have turned then to Fr. 11, in which it is said that everything which crawls is tended by the blow, whereby we brought the blow into connection with the lightning bolt. Finally, we have taken the sun and the day-night fragments into view. Here it was above all the three-fold sense of μέτρα, the reference of sun and time and the embeddedness of the sun's domain in an original night. The boundaries between the sun's domain and the nightly abyss are the four τέρματα. In the sun we have seen a time-determining power which proportions the measures of time. The next fragment in our series is Fr. 30. κόσμον τόνδε, τὸν αὐτὸν ἁπάντων, οὔτε τις θεῶν οὔτα ἀνθρώπων ἐποίησεν, ἀλλ᾽ ἦν ἀεὶ καὶ ἔστιν καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα. Diels translates, "This world order, the same for all beings,