begets in itself its own unessence, the versatility of many twists and turns,⁶¹ which in itself is the lack of ways out, so much so that it shuts itself out from the way of meditation on the seeming within which it drifts around.

There is only one thing against which all violence-doing directly shatters. That is death. It is an end beyond all completion, a limit beyond all limits. Here there is no breaking forth and breaking up, no capturing and subjugating. But this uncanniness, which drives us simply and suddenly out and away from everything homely once and for all, is not some special event that we should also mention among other events because in the end it, too, is going to occur. The human being has no way out in the face of death, not only when it is time to die, but constantly and essentially. Insofar as the human is, each stands in the no-exit of death. Thus, Being-here is the happening of un-canniness itself. (The happening of uncanniness must for us be grounded inceptively as Being-here.)

With the naming of this violent and uncanny thing, the poetic projection of Being and of the human essence sets its own limits for itself.

For the second antistrophe does not go on to name still other powers, but instead brings together everything that has been said so far into its inner unity. The concluding strophe takes back the whole into its basic trait. But according to what we stressed in our first phase, the basic trait of what is authentically to be said (the δεινότατον) consists precisely in the unitary, reciprocal relation between the two senses of δεινόν. Accordingly, the concluding strophe names something threefold in its summation.

61. In using the term Vielwendigkeit, which we translate with “the versatility of many twists and turns,” Heidegger seems to have in mind the first line of the Odyssey, where Odysseus is described as πολυτρόπως, the man of many ways, or the man of many twists and turns, of many skills and stratagems.