Hermarchus

Hermarchus ( _el. Ἕρμαρχoς), sometimes, but incorrectly, written Hermachus. He was a son of Agemarchus, a poor man of Mytilene (in insular Greece), and was at first brought up as a rhetorician, but afterwards became a faithful disciple of Epicurus, who left to him his garden, and appointed him his successor as the head of his school, about 270 BC. [Diogenes Laertius, [http://www.epicurus.info/etexts/Lives.html "Lives and Opinions of Eminent Philosophers", x. 17, 24] ] He died in the house of "Lysias" at an advanced age, and left behind him the reputation of a great philosopher. Cicero [Cicero, [http://www.epicurus.info/etexts/epicurea.html#l13 "De Finibus", ii. 30] ] has preserved a letter of Epicurus addressed to him. Hermarchus was the author of several works, which are characterised by Diogenes Laertius [Diogenes Laertius, [http://www.epicurus.info/etexts/Lives.html "Lives and Opinions of Eminent Philosophers", x. 24] ] as "excellent" ( _el. κάλλιστα):
*Πρὸς Ἐμπεδoκλέα - "Against Empedocles" (in 22 books)
*Περὶ τῶν μαθημάτων - "On the mathematicians"
*Πρὸς Πλάτωνα - "Against Plato"
*Πρὸς Ἀριστoτέλην - "Against Aristotle"All of these works are lost, and we know nothing about them but their titles. But from an expression of Cicero, [Cicero, [http://oll.libertyfund.org/Texts/Cicero0070/NatureOfGods/HTMLs/0040_Pt02_Book1.html#hd_lf040.label.070 "De Natura Deorum", i. 33] ] we may infer that his works were of a polemical nature, and directed against the philosophy of Plato and Aristotle, and on Empedocles. [Cicero, [http://www.gutenberg.org/files/14970/14970-h/14970-h.htm#BkII_97 "Academica", ii. 30] ; Athenaeus, [http://remacle.org/bloodwolf/erudits/athenee/amour3.htm#53 "Deipnosophistae", xiii. 53] ; Photius, [http://www.tertullian.org/fathers/photius_copyright/photius_04bibliotheca.htm "Bibliotheca", 167] .]

A long fragment (quotation or paraphrase) from an unspecified work of Hermarchus' has been preserved by Porphyry. [Porphyry, "De Abstinentia" i. 7-12; 26] In this fragment, Hermarchus discusses the reasons for punishment for murder. He argues that early law-makers were guided by the principle that murder was not good for society, and were able to educate other people that this was a rational principle. They then created punishments for those people who could not be educated. For everyone who understood that murder was not useful, laws would not be needed; punishments are only needed for those who fail to understand this. For Hermarchus, this was an example of social progress and an increase in rationality. [A. A. Long, (2006), "From Epicurus to Epictetus: Studies in Hellenistic and Roman Philosophy", pages 196-7. Oxford University Press.]

Philodemus is his "On the Way of Life of the Gods", [PHerc 152/7] quotes the view of Hermarchus that the gods breathe, because the gods are living beings and all living things breathe. [Keimpe Algra, (1999), "The Cambridge History of Hellenistic Philosophy", page 456. Cambridge University Press] Philodemus goes on to say that, according to Hermarchus, the gods must talk to one another, because conversation is conducive to happiness:

And one must say that they use speech and converse with one another; for, he [Hermarchus] says, we would not consider them more fortunate and indestructible if they did not, but rather similar to mute human beings. For since in fact all of us who are not maimed make use of language, to say that the gods either are maimed or do not resemble us in this respect (there being no other way either they or we could give shape to utterances) is extremely foolish, especially since conversation with those like themselves is a source of indescribable pleasure to the good. [Philodemus quoted in Michael Wigodsky, "Emotions and Immortality in Philodemus "On the Gods" and the "Aeneid"." in David Armstrong, "Vergil, Philodemus, and the Augustans", page 219. (2004). University of Texas Press]

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