 Heraclitus regards the cosmos as an ordered system like a language that can be read or heard and understood by those who are attuned to it. That language is not just the physical evidence around us (“Eyes and ears are bad witnesses to those with barbarian souls” DKB107/LMD33); the sheer accumulation of information is not the same as wisdom (see the rebuke in DK22B40/LMD20, quoted above). Although the evidence of the senses is important (see DKB55/LMD31), careful and thoughtful inquiry is also necessary. Those who are lovers of wisdom must be good inquirers into many things (DKB35/LMD40; also DKB101/LM36: “I enquired into myself”) and must be able to grasp how the phenomena are signs or evidence of the larger order; as Heraclitus notes in DKB123/LMD35, “nature is accustomed to hide itself,” and the evidence must be interpreted carefully. That evidence is the interplay of opposing states and forces, which Heraclitus points to by claims about the unity of opposites and the roles of strife in human life as well as in the cosmos. There are fragments that proclaim the unity or identity of opposites: the road up and down are one and the same (DKB60/LMD51), the path of writing is both straight and crooked (DKB59/LMD52), sea water is very pure and very foul (DKB61/LMD78). The famous river fragments (DKB49a/LMR9; DKB12/LMD65a, D102; DKB91a not in LM) question the identity of things over time, while a number of fragments point to the relativity of value judgments (DKB9, B82, B102 / LM D79, D81, D73). Anaximander’s orderly arrangement of just reciprocity governed by time is replaced by a system ruled by what Heraclitus calls war: “It is right to know that war is common and justice strife, and that all things come to be through strife and are so ordained” (DKB80/LMD63). This strife or war is the set of changes and alterations that constitute the processes of the cosmos. These changes are regular and capable of being understood by one who can speak the language of the logos and thus interpret it properly (see Long 2009). Although the evidence is confusing, it points to the deeper regularities that constitute the cosmos, just as Heraclitus’ own remarks can seem obscure yet point to the truth. Heraclitus surely has his own message (and his delivery of it) in mind in DKB93/LM41, “The lord whose oracle is at Delphi neither speaks nor conceals, but gives a sign.” 