We first press forward fully to the happening of un-canniness when we experience the power of seeming together with the struggle against seeming in its essential belonging to Dasein.

After the first verses, and with a look back in their direction, the second sustaining and prominent phrase is said as verse 360. The verse is the middle of the second strophe: παντοπόρος ἄπορος ἐπ’ οὐδὲν ἔρχεται: “Everywhere trying out, underway; untried, with no way out he comes to Nothing.” The essential words are παντοπόρος ἄπορος. The word πόρος means a going through … , a going over to … , a route. Everywhere humanity makes routes for itself; in all the domains of beings, of the overwhelming sway, it ventures forth, and in this very way it is flung from every route. Thus, the whole un-canniness of the human, the uncanniest, first opens itself up; it is not just that humans try what is, as a whole, in its un-canniness, not just that as violence-doing they drive themselves in this way beyond what is homely for them, but in all this they first become the uncanniest, because now, as those who on all ways have no way out, they are thrown out of all relation to the homely, and ἄτη, ruin, calamity, overtakes them.

We may suspect that this παντοπόρος ἄπορος contains an interpretation of the δεινότατον.

The interpretation is completed in the third prominent phrase, verse 370: ὑψίπολις ἄπολις. We find that this phrase is constructed in the same way, and is even situated in the middle of the antistrophe in the same way, as the earlier παντοπόρος ἄπορος. Yet what it says points us toward another dimension of beings. Not πόρος [117|161] but πόλις is named; not all the routes into the domains of beings are named, but the ground and place of human Dasein itself, the spot where all these routes cross, the πόλις. One translates πόλις as state <Staat> and city-state <Stadtstaat>; this does not capture the entire sense.