another world out of the all-destroying world-fire. The period during which the world hastens towards that world-fire and the dissolution into pure fire is characterised by him most strikingly as a demand and a need; the state of being completely swallowed up by the fire as satiety; and now to us remains the question as to how he understood and named the newly awakening impulse for world-creation, the pouring-out-of-itself into the forms of plurality. The Greek proverb seems to come to our assistance with the thought that "satiety gives birth to crime" (the Hybris) and one may indeed ask oneself for a minute whether perhaps Heraclitus has derived that return to plurality out of the Hybris. Let us just take this thought seriously: in its light the face of Heraclitus changes before our eyes, the proud gleam of his eyes dies out, a wrinkled expression of painful resignation, of impotence becomes distinct, it seems that we know why later antiquity called him the "weeping philosopher." Is not the whole world-process now an act of punishment of the Hybris? The plurality the result of a crime? The transformation of the pure into the impure, the consequence of injustice? Is not the guilt now shifted into the essence of the things and indeed, the world of Becoming and of individuals accordingly exonerated from guilt; yet at the same time are they not condemned for ever and ever to bear the consequences of guilt? 7 That dangerous word, Hybris, is indeed the touchstone for every Heraclitean; here he may show whether he has understood or mistaken his master. Is there in this world: Guilt, injustice, contradiction, suffering?