Notes on Epicurus Letters

Epicurus makes clear that he doesnt value astronomy - which is simply mathematics (Ep.
Hdt. 79)
The gods must not be involved: they must not be saddled with burdensome tasks) : Ep.
Pyth 97; cf. 113-14).
Ep. Hdt.79: the Study of natural phenomena do not contriubute to our happiness.
Epistemology: Epicurus recognises the limits of our ability to know (Ep. Pyth. 85-6) of
meteorological/cosmological phenomena - less so than physics.
The origin of the kosmoi: Epicurus doenst say much about cosmogony. Ep. Hdt. 73 says
something about special conglomerations of atoms separating off.
(p120) Size of the Stars: Ep. Pyth 91: Epicurus says the size of the sun is as it appear,
maybe slightly smaller or larger, using analogy of distant fires.1 [Lucretius (6.654-91)
argues something similar]
Rainbows: Epicurus explanation of ice (ep. pyth. 109) is unusually technical in invoking
atomic theory AND atomic theory is also important for explaining rainbows (Ep. Pyth.
110), with the aggregation of atoms being one possible cause.
(127-8) Epicurus only studied meteorology for the peace in mind (sc. Freedom from fear)
which it could bring. [Epicurus Ep. Pyth.= DL 10.85; 10.115-16]
Epicurus is emphatic that study of nature/cosmos cannot bring happiness. (DL 79-80)
However many explanations we give, they must be non-mythical (ep. Pyth.
115;104;97)
Ep. Herodotus 80 Epicurus says that we must investigates the heavens only thorough
comparison of what we experience directly.
Ep. Pyth.86: Epicurus argues against investigating nature from empty axioms (eg
platonic Forms); you must start from what perceptual experience tells you.
Notes
Letter to Herodotus
37: Epicurus says that studying nature is actually the best way of alleviating fear, and thus
recommends constant study.
46ff - eidola
48: Epicurus says there is no evidence against the atoms moving as fast as thought
49: Epicurus argues against sight working via sight-rays, with the lame argument that the
impression would not be imprinted on us if this was the case.
50 falsehood or error always resides in the added opinion [rather than sense
perception] <in the case of something which awaits> testimony for or against it but
in the event receives neither supporting testimony <nor opposing testimony>

Although, 51: the similarity of appearances [in our perception]...to what are
called real and true things would never occur if some such thing were not added [to
basic experience].

1 Asmis (1984), 313; Barnes 1989; Furley (1999), 428-9.

53: one must not think that the air itself is shaped by the emitted voice or even by things
of like character - for it is far from being the case that it [the air] is affected in this way by
that [the voice]- but rather when we emit voice the blow which occurs inside us
precipitates the expulsion of certain masses which produce a flow similar to breath

^^Cf. NQ 2.6.5ff.
68-71: Epicurus discusses properties, particularly secondary properties, which are
conceived not to have a separate, independent existence, and yet the body itself is
considered to be made up of these, though not as an aggregate, but the object derives its
own permanent nature from all of its properties.
73: Cosmogony: the cosmoi are formed by being separated off from particular
conglomerations of matter.
76: Meteorological phenomena are not brought about through divine agency.
77: Epicurus makes an implicit sleight against the Stoics, attacking the view that God
could be a ball of fire, as this would disturb his complete solemnity.
77: one must hold the opinion that it is owing to the original inclusion of these
compounds [of various types of atom] in the generation of the cosmos that this regularly
recurring cycle is produced
78: it is the job of physics to work out precisely the cause of the most important things,
and that blessedness lies in this part of meteorological knowledge and in knowing
what the natures are which are observed in these meteorological phenomena
79 what falls within the ambit of investigation into settings and risings and
turnings, and eclipses...makes no further contribution to the blessedness which
comes from knowledge; but people who know about these things, if they are
ignorant of what the natures are and what the most important causes are, have fears
just as if they did not have this special knowledge - and perhaps even more fears,
since the wonderment which comes from the prior consideration of these phenomena
cannot discover a resolution or the orderly arrangement of the most important
factors.

NB Epicurus thinks wonderment is a bad thing

Is Epicurus here recommending against astronomical investigation, (as

opposed to meteorological)? If so, is this because we have better access to the latter?
and/or because it is only the latter which directly affect us?
80: Epicurus thinks we should not invest too heavily in any one explanation in the case of
meteorological phenomena and everything which is non-evident, since it comes from a
vast distance, and may come about in various ways. Moreover, to give a possible
explanation is enough to achieve freedom from anxiety.
81: Epicurus thinks that the very worst disturbances are caused by the false opinion
that these phenomena are caused by divine agency.
82: one must attend to ones present feelings and sense-perceptions...For if we
attend to these things, we will give a correct and complete causal account of the
source of our disturbance and fear...[viz] meteorological and other phenomena.
83: Epicurus argues that even unaccomplished students can, on the basis of the summary
in the letter, achieve an overview of the doctrines most important for tranquility

Does this imply that you can do a kind of half-arsed study of natural phenomena and still
achieve tranquillity, like a kind of short-cut?
Letter to Pythocles
85: First of all, do not believe that there is any other goal to be achieved by the
knowledge of meteorological phenomena...than freedom from disturbance and a
secure conviction, just as with the rest [of physics].

For epicurus then, the study of nature really is instrumental for ethics.

CF Plutarch, Non poaaw 1092b-c: We should never have stood in need of

natural philosophy if we were not troubled with misgivings about celestial phenomena
and again about death and pains. (=RS11(....whatever that is)).
86: Epicurus argues that explanations cannot be as clear as in physics - since there the
conclusion is certain that all things consist of atoms and void. However he makes clear
that the explanations must be consistent with our sense-perceptions
87-88: considering the uncertainty, though, to suggest only one theory at the expense of
other plausible ones is to blunder into mythology. cf. 94.
89: Creation of cosmoi: certain seeds of the right sort rush in from another cosmos, or
intercosmoi, creating new cosmoi.
91: size of the sun and other celestial bodies: the size of the sun and the other
heavenly bodies relative to us is just as big as it appears
93: The movements of heavenly bodies: various explanations given. He warns against
fearing the slavish technicalities of the astronomers
96: Eclipses: Epicurus proposes that several causes could be at work - including partial
extinguishing, or being blocked by certain bodies.

Does this contrast with Senecas single explanation in NQ1?

97: Epicurus argue that the orderly movements of celestial bodies are not due to divine
agency, as such activity would be unfitting for the gods.
Furthermore, he also argues that to attribute them to divine agency actually makes
the study of meteorology pointless, as it places causation in the realm of the
unknowable.
98: Predictive weather signs: may be because of coincidence, or else a physical process:
alterations in the air.
99: Clouds thickening of air, or collections of atom evaporation from water-bodies, or
several other possible ways.
100: thunder: confinement of wind in a hollow cloud, as in a pot; or fire with wind inside
a cloud; or the rupture of a cloud; or friction between clouds; or fragmentation when they
have become solid like ice;
101-2: lightning flashes: an atomic configuration squeezed out from a cloud; or by the
wind making bodies suitable to produce lightning; or by the collection of fire-like
particles from the heavenly bodies; or a filtering of the finest light through clouds; or the
ignition of the wind through friction and/or compression; or by the splitting of a cloud by
the wind, causing the release of fire-atoms.
103: light moves more vigorously than sound, thus reaches us first.
103-4: thunderbolts: in much the same ways to thunder and lightning - just not myths!

104-5: whirlwinds: a cloud forced downwards in a column, driven by the wind; or wind
forming into a circle; or when the air around the whirlwind is too dense for wind to
escape - thus circulates;
105-6: Earthquakes: might be due to wind; this wind might flow into the earth from
outside or because collapsing caverns cause air to flow as wind; or else subterranean
caverns collapsing may themselves cause the shaking; and maybe many other ways; it
may also be due to water rushing in.
106-7: Hail is formed by a powerful solidification, due to circular movement and division
of breath-like particles, and a solidification of watery particles, and subsequent fracture.
107-8: snow is formed by the uniform expulsion of fine droplet from cloud, which freeze
in the lower regions of the clouds; this may be caused by clouds rubbing against one
another; the rubbing of clouds might vibrate the water out of them; and possibly in other
ways.
108-9: Dew is formed by the assemblage of air particles suitable for forming due, or else
effluences in wet areas. Frost is the same, but frozen by cold air.
109 Ice is formed by the expulsion of rounded particles, and perhaps also the absorption
of acute-angled particles.

It has been noted that this description is anomalously technical among the
other explanations, which is then carried through to the rainbow explanation:
109-10: Rainbows: Rainbows are caused by the sun shining on water-laden air; or as the
result of some peculiar coalescence of light and air which produce the peculiar qualities
of these colours; or as a result of the reflection of this light, the neighbouring regions of
air will take on the sort of colouration which we see because the sun shines on its parts
The presentation of roundness occurs because the vision observes the distance as being
equal from all directions; or [possibly] because the atoms in the air are compressed,
giving off the appearance of roundness.
110-11 Haloes: they are formed when air from all sides moves towards the moon; or else
when the moon restricts movement of particles away, thus forming a cloud-like formation
NB: Epicurus clearly thinks this happened close to the moon, contra Seneca.
111: Comets happen when fires collect in the meteorological region - perhaps when
particles collect, perhaps when the heavens move in a certain way; or else they rush in for
some other vague reason
112: stars near the pole simply rotate; this may be because circular streams of air prevent
them from escaping, or because there is not appropriate fuel in the adjacent regions.
113: planets - i.e. wanderers: why do they move irregularly? perhaps knocked off course,
perhaps because the fuel they encounter in their journey is inconsistently distributed.

Note that in the last two bullets, the idea of celestial fires following their fuel
is present - and occurs in Seneca with the movement of meteors.
114-5: so called falling stars: possibly produced by their own friction; or because of
outbursts of wind, just like lightning flashes (cf. NQ1); or else collected fire-atoms; or
else confined wind (i.e. all the same causes as lightning).
115-16: Predictive weather signs in animals: possibly just coincidental conjunction of
events - they do not bring it about themselves, nor do the gods wait around for them to lie

down.