 Epicurean empiricism is also more tolerant insofar as it allows for explanatory inferences to unobservable entities. More precisely, Epicurus speaks of two kinds of inferences from what is perceived to what is currently unobserved. The first is an inference to “that which awaits confirmation” (to prosmenon); the second is an inference to “that which is non-evident” (to adēlon) (Epicurus Ep. Hdt. 38.10). Reflecting on the views of Epicureans and other “dogmatists,” Sextus makes a similar distinction (PH 2.97–98). He speaks, firstly, of an inference to something that is “for the moment” (pros kairon) non-evident, but which will become evident in due course. His example is the city of Athens, which (assuming I am not at Athens) will become evident to me if I travel there. This corresponds to Epicurus’s “that which awaits confirmation” (DL 10.34). But Sextus also speaks of entities that are “non-evident by nature” (ta … phusei adēla), whose existence and activity, he writes, some “dogmatists” regard as knowable by inference. One of his examples is the Epicurean (and Democritean) belief in atoms moving in the void (Sextus M VII 2.319). This corresponds to Epicurus’s “that which is non-evident.” Note that Sextus adds to these two a third category: that of matters which are “altogether non-evident” (ta kathapax adēla) (PH 2.97), which even dogmatists agreed could never be known by any kind of inference, his example being whether the number of stars is odd or even.