against Troy. And now, according to the word of Nestor, it is time to determine whether or not the portent from Zeus is ψεῦδος or not. When is it ψεῦδος? If the bolts going to the right, as signs of propitious destiny, conceal the actual disaster still withheld from the Greeks though already allotted to them. Ψεῦδος applies, as Homer says simply, to Zeus σήματα φαίνων, to Zeus in the way of his letting signs appear. He always lets something appear in the signs. He holds out something unconcealed. At the same time, however, the sign conceals, and indeed as sign, always only denoting and referring, but never openly displaying what it refers to in the same way it itself, as self-showing, appears. Such a sign is in every case a concealing that shows. But the question remains whether this type of concealment only holds back (i.e., holds back the glimpse into destiny) or whether it is a showing whose concealing aspect dissembles what is to come. In that case, the holding forth on the part of the showing which appears, and thereby the sign itself, are ψεῦδος. The concealing is a dissembling. The guiding basic meaning of ψεῦδος resides in dissembling (obstructing or disguising). Thereby we must take this word in its literal sense, which is still familiar to us. "Dissembling" does not yet mean here self-disguising as the deceptive character of a person; it is not, in modern terms, a comportment of the "subject," but is rather an "objective" event occurring in the realm of beings. We say a house in the neighborhood is obstructing the view of the mountains. Dissembling as ob-structing is first of all a concealing in the manner of covering up. We cover up, e.g., a door that is not supposed to be seen in the room, and disguise it by placing a cupboard in front of it. In this way an appearing sign, a gesture, a name, a word, can also disguise something. The cupboard placed before the door not only presents itself as this thing and not only disguises the door by covering over—i.e., concealing—the wall which at this place has an opening, but, rather, the cupboard can be disguising to the point that it pretends there is no door at all in the wall. The cupboard disguises the door, and by being placed before it, it distorts the "actual" state of the wall. Our language contains the beautiful word "to hide" [verhehlen]; the originally simple "concealing" is called veiling [verhüllen]. "Hiding" refers to concealing and concealedness; to "hide nothing," to make "no secret" out of something, signifies there is no mystery to it, nothing concealed. To the same word stem as "hiding" belongs our word "hole," the hideaway, the hidden place that can itself contain something and conceal it. Our German language, which is more and more delivered over to corruption, once even had the word "dis-hide" [enthehlen]: to bring something out of hiddenness, to take it out of concealedness, dis-close it—ἀλήθεια: dis-closure. For years I have used "disclose" [entbergen] as the counter-word to "concealing