10. Thus Heraclitus supposes the apparent to have an equal lot and honour with the unapparent, as if the apparent and the unapparent were admittedly one. “For,” he says, “an unapparent harmony is better than an apparent,” and “Whatever sight, hearing [and] learning [these are the organs] can receive, this, he says, I honour above all,” thus not honouring by preference the unapparent. And so Heraclitus says that neither darkness nor light, nor good nor evil are different,[18] but are one and the same. Therefore he blames Hesiod that he did not know Day and Night, for Day and Night, he says, are one, speaking somehow like this: “Hesiod is the teacher of most things, and they feel sure that he knew most things, who did not [however] know Day and Night. For they are one.” And [as to] good and evil:--“Now the surgeons,” says Heraclitus, “usually cut, burn, and in every way torture the sick, and complain that they receive from them no fitting reward for their labours, although they do these good works on [Sidenote: p. 431.] the diseases.” And both straight and crooked, he says, are the same. “The way of wool-carders, he says, is both straight and crooked, [because] the revolution of the tool called _cochleus_[19] is both straight and crooked; for it revolves and moves upwards at the same time. It is, he says, one and the same.” And upward and downward are, he says, one and the same: “The way up and down is one and the same.” And he says that the polluted and the pure are one and the same, and the drinkable and the undrinkable also. “The sea,” he says, “is at once the purest and the most polluted water, for to fish it is drinkable and salutary, but to man undrinkable and hurtful.”[20] And in the same way, he says, admittedly the immortal is mortal and the mortal immortal, in such words as these: “Deathless are mortals, and mortals are deathless, when the living take death from these, and the dead life from those.” But he speaks here of the resurrection of this visible flesh [Sidenote: p. 432.] wherein we have been born. And he knows God to be the cause of this resurrection, saying thus: “Those here will rise again and will become the busy guardians of living and dead.” And he says also that the judgment of the ordered world and of all therein will be by fire, speaking thus: “Thunder governs all things,” that is, it corrects them, meaning by “thunder” the everlasting fire. But he says also that this fire is discerning and the cause of the government of the universals, and he calls it Need[21] and Satiety. Now Need is according to him the Ordering [of the world],[22] but Satiety the Ecpyrosis. For “Fire,” he says, “coming suddenly will judge and seize all things.”[23]