The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
hegesias	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 275 Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 80, 81, 82 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 6, 7 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 241 Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 105, 106, 107, 113, 114 Wolfsdorf (2020), Early Greek Ethics, 583
hegesias, cyrenaic	Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 97
hegesias, cyrenaic, death an escape	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236
hegesias, of cyrene	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 82 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 22
hegesias, of magnesia	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 195 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 166, 168 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 218 Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 88, 95 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 291, 292, 293, 294, 295, 296, 305, 306, 307, 308, 309, 310, 311, 316 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 291, 292, 293, 294, 295, 296, 305, 306, 307, 308, 309, 310, 311, 316 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 218
hegesias, of magnesia vi	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 51, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 146
hegesias, suicide, encouraged	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236

List of validated texts:

12 validated results for "hegesias"

1. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hegesias • Hegesias of Magnesia vi,

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 65; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 105

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 292; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 292

3. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310

4. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hegesias • Hegesias, Cyrenaic, Death an escape • Suicide, Encouraged, Hegesias

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 7; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236

5. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hegesias • Hegesias of Magnesia • Hegesias of Magnesia vi,

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 66, 80; Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 80, 81, 82; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 95; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 296; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 296

6. Quintilian, Institutio Oratoria, 12.10.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hegesias • Hegesias of Magnesia vi,

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 72; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 275

sup>
12.10.16 \xa0The distinction between the Attic and the Asiatic schools takes us back to antiquity. The former were regarded as concise and healthy, the latter as empty and inflated: the former were remarkable for the absence of all superfluity, while the latter were deficient alike in taste and restraint. The reason for this division, according to some authorities, among them Santra, is to be found in the fact that, as Greek gradually extended its range into the neighbouring cities of Asia, there arose a class of men who desired to distinguish themselves as orators before they had acquired sufficient command of the language, and who consequently began to express by periphrases what could have been expressed directly, until finally this practice became an ingrained habit.'' None

7. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 316; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 316

n
a
n

8. Diogenes Laertius, Lives of The Philosophers, 2.93-2.96 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hegesias • Hegesias (Cyrenaic) • Hegesias of Cyrene

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 6; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 22; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 97; Wolfsdorf (2020), Early Greek Ethics, 583

sup>
2.93 They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found. ^2.94 They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure. ^2.95 Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind. ^2.96 This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first.'' None

9. Strabo, Geography, 9.1.16, 14.1.41
Tagged with subjects: • Hegesias of Magnesia • Hegesias of Magnesia vi,

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 66, 71; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 294; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 291, 294

sup>
9.1.16 The city itself is a rock situated in a plain and surrounded by dwellings. On the rock is the sacred precinct of Athena, comprising both the old temple of Athena Polias, in which is the lamp that is never quenched, and the Parthenon built by Ictinus, in which is the work in ivory by Pheidias, the Athena. However, if I once began to describe the multitude of things in this city that are lauded and proclaimed far and wide, I fear that I should go too far, and that my work would depart from the purpose I have in view. For the words of Hegesias occur to me: I see the Acropolis, and the mark of the huge trident there. I see Eleusis, and I have become an initiate into its sacred mysteries; yonder is the Leocorium, here is the Theseium; I am unable to point them all out one by one; for Attica is the possession of the gods, who seized it as a sanctuary for themselves, and of the ancestral heroes. So this writer mentioned only one of the significant things on the Acropolis; but Polemon the Periegete wrote four books on the dedicatory offerings on the Acropolis alone. Hegesias is proportionately brief in referring to the other parts of the city and to the country; and though he mentions Eleusis, one of the one hundred and seventy demes (or one hundred and seventy-four, as the number is given), he names none of the others. ^14.1.41 Well-known natives of Magnesia are: Hegesias the orator, who, more than any other, initiated the Asiatic style, as it is called, whereby he corrupted the established Attic custom; and Simus the melic poet, he too a man who corrupted the style handed down by the earlier melic poets and introduced the Simoedia, just as that style was corrupted still more by the Lysioedi and the Magoedi, and by Cleomachus the pugilist, who, having fallen in love with a certain cinaedus and with a young female slave who was kept as a prostitute by the cinaedus, imitated the style of dialects and mannerisms that was in vogue among the cinaedi. Sotades was the first man to write the talk of the cinaedi; and then Alexander the Aitolian. But though these two men imitated that talk in mere speech, Lysis accompanied it with song; and so did Simus, who was still earlier than he. As for Anaxenor, the citharoede, the theatres exalted him, but Antony exalted him all he possibly could, since he even appointed him exactor of tribute from four cities, giving him a body.guard of soldiers. Further, his native land greatly increased his honors, having clad him in purple as consecrated to Zeus Sosipolis, as is plainly indicated in his painted image in the market-place. And there is also a bronze statue of him in the theatre, with the inscription,Surely this is a beautiful thing, to listen to a singer such as this man is, like unto the gods in voice. But the engraver, missing his guess, left out the last letter of the second verse, the base of the statue not being wide enough for its inclusion; so that he laid the city open to the charge of ignorance, Because of the ambiguity of the writing, as to whether the last word should be taken as in the nominative case or in the dative; for many write the dative case without the iota, and even reject the ordinary usage as being without natural cause.'' None

10. None, None, nan
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277

11. None, None, nan
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 309, 310, 311; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 309, 310, 311

12. None, None, nan
Tagged with subjects: • Hegesias of Magnesia

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 305, 306, 307; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277, 305, 306, 307

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database