structure. What matter is at issue here? To be sure, we know that already in advance, even if only very generally.
b) The manifestation undertaken by the goddess Ἀλήθεια
Lines 1–3 uniquely still remain—λείπεται—the way of truth; for we must be warned, and are warned, from the other two ways. This one remains—the one to be traveled. According to the directive sense of ὁδός, or θυμός, to travel this way means to bring into view the prospect offered by the way, to examine what is evident there. λείπεται μῦθος ὁδοῖο—there remains the manifestation of the way—does μῦθος first stand here in opposition to λόγος? μῦθος—the differently proclaimed true word, the merely accepted word. λόγος—the word freely spoken in accosting the things on one’s own. Also, was not precisely the priority of λόγος just now emphasized (κρῖναι δὲ λόγῳ—λέγειν—νοεῖν and ff.)? Thus here a proclamation that needs to be interpreted. The opposite of all philosophy dubious; and so here [i.e., at 1, 37] θυμός. But μῦθος does not need to mean proclamation [Verkündigung], in the sense of divine revelation, something merely to be accepted, something not understood and not understandable. It can also mean manifestation [Kündung]. In this sense, the goddess manifests the way, makes known the prospect offered by the way.
Yet are not these the same? Divine accomplishment or divine assistance—are not both precisely not the human being relying on his own resources? These questions are justified, but only as long as we are not clear about which goddess is here doing the manifesting.37 Ἀλήθεια, Unconcealedness, precisely the goddess who allows the unconcealed to show itself as such. A remarkable goddess. She does not force anything but, instead, leads, precisely as herself, to the place where the one who is led must set himself (κρίνειν) on his own resources in order to satisfy the goddess’s lead. The goddess leads by liberating, by thrusting one into the open realm. The manifesting she undertakes is thus quite peculiar. It is that μῦθος whose understanding requires precisely λόγος and only λόγος.
The goddess can be relied on—not on account of some sort of inspiration or any other testimony or submissiveness, but on account of the unconcealed as such and its free appropriation.
Why then speak here of a goddess at all? Answer: in order to present and make clear the unusualness and sublimity of this way, that it requires a deliberate turning away from the common crowd and a unique turning toward a traveling apart. This way demands the highest
37. Not one of the gods or goddesses seeks—Zeus, Apollo, | Athena |.