Lexicographic entries

ῥάπισμα
(Phryn. Ecl. 146)

A. Main sources

(1) Phryn. Ecl. 146: τὸ ῥάπισμα οὐκ ἐν χρήσει· χρῶ οὖν τῷ καθαρῷ· τὸ γὰρ τὴν γνάθον πλατείᾳ τῇ χειρὶ πλῆξαι ἐπὶ κόρρης πατάξαι Ἀθηναῖοί φασιν.

ῥάπισμα (‘slap’) [is] not in use [among ancient authors], so employ the genuine form. Indeed, the Athenians call [the action of] striking the cheek with the open palm of a hand ‘to smack on the cheek’ (ἐπὶ κόρρης πατάξαι).

B. Other erudite sources

(1) Harp. ε 100: ἐπὶ κόρρης· Δημοσθένης ἐν τῷ κατὰ Μειδίου. ἄλλοι μὲν ἄλλως ἀπέδοσαν, βέλτιον δὲ ὑπολαμβάνειν ἐπὶ κόρρης λέγεσθαι τὸ ἐπὶ τῆς γνάθου, ὃ λέγομεν ἐν τῷ βίῳ ῥάπισμα. Ὑπερείδης γοῦν ἢ Φιλῖνος ἐν τῷ Κατὰ Δωροθέου, προειπὼν <τὸν> ῥαπίσαντα [τὸν] Ἱππόνικον ἐπὶ κόρρης γραφῆναι ὕβρεως, ἐν τοῖς ἑξῆς ὥσπερ ἐξηγεῖται τοὔνομα λέγων: ‘ἔπειτα Ἱππόνικος ὑπ’ Αὐτοκλέους μόνον ἐρραπίσθη τὴν γνάθον, ἐγὼ δ’ ὑπὸ τούτων τῶν τριχῶν εἱλκόμην, κονδύλους ἔλαβον’.

Cf. [Did.] Lex. 20; Su. ε 2401.

ἐπὶ κόρρης: Demosthenes [uses it] in the [oration] Against Midias (21.72 = C.2). Different people have interpreted [this expression] in different ways, but it is better to assume that ἐπὶ κόρρης is used [in the meaning of] ἐπὶ τῆς γνάθου (‘on the cheek’), [i.e.] what we, in [everyday] life, call ῥάπισμα. Indeed, Hyperides (fr. 97 Jensen) or Philinus in the [oration] Against Dorotheus, saying beforehand that <the> one who slapped Hipponicus on the cheek (ἐπὶ κόρρης) was accused of insolence, in what follows he somewhat explains the noun, saying: ‘Hipponicus, then, only had his cheek slapped (ἐρραπίσθη τὴν γνάθον) by Autocles, but I was dragged along by the hair by these men and hit with their fists (transl. Burtt 1954, 589)’.

(2) Poll. 2.40 (E): τοὺς δὲ κροτάφους ἔνιοι καὶ κόρρας καλοῦσιν· καὶ τοῦτ’ ἐστὶ τὸ ἐπὶ κόρρης παίειν ὡς Ἀριστοφάνης καὶ Δημοσθένης δηλοῦσι. καὶ Ὅμηρος δὲ αὐτοῖς δοκεῖ μαρτυρεῖν εἰπών· ‘κόρσην ἡδ’ ἑτέρας διὰ κροτάφοιο πέρησεν’.

The edition and translation of Pollux’s text as transmitted by cod. Matritensis 4625 (E) are by J. Cavarzeran.

Some also call the temples κόρρας. And this [is what should be understood in the phrase] ἐπὶ κόρρης παίειν, as Aristophanes (fr. novum = C.2) and Demosthenes (cf. 21.72, C.3) show. It seems that also Homer bears witness in support of their use of the word when he says (Il. 4.502): ‘[Odysseus smote with his spear] on the temple, and out through the other temple passed [the spear-point of bronze]’. (Transl. Cavarzeran, forthcoming).

(3) Σ ε 691 (= Phot. ε 1594; cf. Ael.Dion. ε 55): ἐπὶ κόρρης· ἐπὶ κεφαλῆς ἢ γνάθου ἢ κροτάφου· κόρρην γὰρ καὶ κόρσην τὴν ὅλην κεφαλὴν σὺν τῷ αὐχένι λέγουσι. τινὲς δὲ καὶ ῥάπισμα λέγουσι, τὸ ἐπὶ τῆς γνάθου λαμβάνειν ἁπτόμενον καὶ τοῦ κροτάφου.

Cf. also schol. Pl. Grg. 508d | τὴν ὅλην κεφαλὴν Phot. : τὴν κεφαλὴν ὅλην cod. C : ὅλην τὴν κεφαλὴν Su. : ὅλην κεφαλὴν schol. Pl. | Cod. C omits τινὲς […] κροτάφου | λέγουσι² Phot. : φασι schol. Pl. | Erbse (Ael.Dion ε 55) regarded λαμβάνειν as corrupt and conjectured λαμβανόμενον. On the interpretation of the infinitive λαμβάνειν, see F.1.

ἐπὶ κόρρης: [It means] ‘on the head’ or ‘on the cheek’ or ‘on the temple’; indeed, the [ancient authors] call κόρρη and κόρση the whole head, including the neck. Some also say that they understand ῥάπισμα to mean [a slap given] on the cheek that also touches the temple.

(4) Eust. in Il. 3.514.21–5: ἡ δὲ κόρση ὅτι καὶ κόρρη λέγεται, ἱκανῶς ἔγνωσται. ἀφ’ οὗ καὶ κατὰ κόρρης καὶ ἐπὶ κόρρης δὲ κατὰ Αἴλιον Διονύσιον πληγὴ τυχὸν ἢ ῥάπισμα λέγεται τὸ εἰς σιαγόνα καὶ κρόταφον. κόρρην δέ, φησί, καὶ κόρσην Ἀττικοὶ τὴν ὅλην κεφαλὴν σὺν τῷ αὐχένι λέγουσι. διὸ καὶ προπηλακισμὸς ἰσχυρός, φασί, τὸ ἐπὶ κόρρης καὶ μείζων τοῦ κονδύλου.

It is well known that κόρση is pronounced κόρρη too. Accordingly, in [the lexicon by] Aelius Dionysius (cf. B.3) the blow or perhaps the slap (ῥάπισμα) [given] on the cheek and temple is described as κατὰ κόρρης and ἐπὶ κόρρης. He says that users of Attic call κόρρη and κόρση the entire head, including the neck. Hence they say that [a slap] on the cheek [is] a serious offence, even more grievous than [giving] a punch.

(5) Et.Gen. B s.v. ἐπὶ κόρρης (~ Et.Sym. ε 629; EM 360.35–40): ‘τὸν γὰρ τοιοῦτον’, φησίν, ‘ἔξεστι καὶ ἐπὶ κόρρης τύπτοντα μὴ διδόναι δίκην’. ἐπὶ κεφαλῆς ἢ γνάθου ἢ κροτάφου. κόρρην γὰρ καὶ κόρσην τὴν ὅλην κεφαλὴν ἔλεγον σὺν τῷ αὐχένι. τινὲς δὲ καὶ ῥάπισμα λέγουσι, τὸ ἐπὶ τῆς γνάθου ἐκλαμβάνειν, ἁπτόμενον καὶ τοῦ κροτάφου. βέλτιον δὲ ἐπὶ τῆς γνάθου ἐκλαμβάνειν, ὃ κατ’ ἔθος λέγομεν ῥάπισμα· οὕτως γὰρ ἐχρῶντο καὶ οἱ ῥήτορες. Ὑπερίδης ‘ἀκούω γὰρ Αὐτοκλέα τὸν ῥήτορα πρὸς Ἱππόνικον τὸν Καλλίου περὶ χωρίου τινὸς ἀμφισβητήσαντα, καὶ λοιδορίας αὐτοῖς γενομένης ῥαπίζειν τὸν Ἱππόνικον ἐπὶ κόρρης’.

Cf. Phot. ε 1595, Su. ε 2401, [Zonar.] 802.20–5. I thank the anonymous reviewer for the transcription of the entry; see also Valente (2012), apparatus of [Did.] Lex. 20. Cod. B has ῥαπισμόν instead of ῥάπισμα | ἀμφισβητήσαντα Miller (1868, 121) : ἀναμφισβητήσαντος cod. | Cod. B has γενόμενον instead of γενομένης. On the interpretation of the infinitive ἐκλαμβάνειν, see F.1.

‘It is possible’, he says (i.e. Plato), ‘even to strike such a person ἐπὶ κόρρης without being punished’ (cf. Pl. Grg. 486c.2–3): [I.e.] ‘on the head’ or ‘on the cheek’ or ‘on the temple’. Indeed, [ancient authors] called κόρρη and κόρση the whole head including the neck. Some say they understand also ῥάπισμα [to mean a slap given] on the cheek, which also touches the temple. However, it is better to understand [ἐπὶ κόρρης as] ‘on the cheek’ (ἐπὶ τῆς γνάθου), [the kind of blow] which is habitually called ῥάπισμα, for the orators too used [ἐπὶ κόρρης] that way. Hyperides (fr. 97 Jensen) [says]: ‘I am told that the orator Autocles had a dispute with Hipponicus the son of Callias about some land, that they began to abuse each other and that Autocles slapped him on the cheek (transl. Burrt 1954, 589)’.

(6) Thom.Mag. 106.1–7: ἐπὶ κόρρης πατάξαι λέγουσιν Ἀττικοὶ τὸ γνάθον πλατείᾳ πλῆξαι χειρὶ, οὐ ῥάπισμα δοῦναι. Πλάτων· ‘τί δὲ χείρων ἐγὼ, ἂν ὁ δεῖνα ἐπὶ κόρρης [ἀδίκως] πατάξῃ με’. καὶ Λιβάνιος ἐν τῇ πρὸς Ὀδυσσέα ἀπολογίᾳ Ἀχιλλέως· ‘κἂν ἐπὶ κόρρης πατάξῃ τις, μὴ χαλέπαινε’· κἂν ὁ αὐτὸς ἀλλαχοῦ ῥάπισμα λέγῃ ἀδοκίμως.

ἀδίκως πατάξῃ codd. CDPO, Aristid. (cf. C.6) : ἀδικῶς πατάξῃ cod. F : πατάξῃ ALaRbGB : πατάξει Lb | Before πατάξῃ² Libanius has σε (cf. C.7).

Users of Attic call [the action of] striking the cheek with the open palm of a hand ‘to smack on the cheek’ (ἐπὶ κόρρης πατάξαι), and not ‘to give [someone] a slap’ (ῥάπισμα δοῦναι). Plato (actually Aristid. 3.353.11–3 Lenz–Behr [= 46.296.7–8 Dindorf] = C.6) [says]: ‘how am I a worse person, if someone or other [wrongfully] smacks me on the cheek?’. And Libanius in the speech of Achilles defending himself (actually, Achilles’ dispute [ἀντιλογία]) against Odysseus (Decl. 5.36.5–6 = C.7) [says]: ‘and if someone smacks you on the cheek, do not be angry’, although he himself uses ῥάπισμα elsewhere, disreputably.

C. Loci classici, other relevant texts

(1) Pherecr. fr. 165:
†ὁ δ’ Ἀχιλεὺς εὖ πως ἐπὶ κόρρης αὐτὸν
ἐπάταξεν, ὥστε πῦρ ἀπέλαμψ’ ἐκ τῶν γνάθων.

Achilles smacked him firmly on the cheek and fire shone forth from his mouth. (Transl. Storey 2011, 507, adapted).

(2) Ar. fr. novum = Poll. 2.40 (cod. E) re. ἐπὶ κόρρης (παίειν) (B.2).

(3) D. 21.147: καίτοι τί τοσοῦτον ἐκεῖνος ὕβρισεν, ἡλίκον οὗτος νῦν ἐξελήλεγκται; Ταυρέαν ἐπάταξε χορηγοῦντ’ ἐπὶ κόρρης.

And yet what act of insolence did that man (i.e. Alcibiades) commit that equals the crime that this man (i.e. Meidias) has been proven to have done? He (i.e. Alcibiades) smacked Taureas on the cheek when he was chorus leader. (Transl. Harris 2008, 138, adapted).

(4) LXX Is. 50.6: τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων.

I have given my back to scourges and my cheeks to slaps, but I did not turn away my face from the shame of being spat upon. (Transl. Moisés Silva in Pietersma, Wright 2009, 863, adapted).

(5) NT Ev.Io. 18.22: ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών, ‘οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ;’.

As soon as he had said this, one of the guards present slapped Jesus, saying: ‘Is that how you answer the high priest?’.

(6) Aristid. 3.353.11–3 Lenz–Behr (= 46.296.5–8 Dindorf): ἐγὼ δ’ οὐδ’ ἄλλον τινὰ ἠξίουν ἂν ταῦτα ὀνειδίζειν, μή τί γε δὴ Πλάτωνα, ἀλλὰ μεμνῆσθαι τοῦ τί δὲ χείρων ἐγὼ, ἂν ὁ δεῖνα ἐπὶ κόρρης ἀδίκως πατάξῃ με;

I for my part would not have thought that anyone should revile them in this way, let alone Plato, but rather should recall his question, ‘How am I a worse person, if someone or other wrongfully smacks me on the cheek?’. (Transl. Trapp 2021, 293, adapted).

(7) Lib. Decl. 5.36.2–6: ὦ παῖ, μικρὰ φρόνει, ταπεινὸς γίνου, εἰς γῆν κύπτε, μὴ δόξης ὀρέγου, μετὰ τῶν ἀνδραπόδων ἀριθμοῦ, προσκύνει τοὺς ὑβρίζοντας, κἂν ἐπὶ κόρρης σε πατάξῃ τις, μὴ χαλέπαινε, […].

Son, be modest, be humble, prostrate yourself on the ground, do not aspire to glory, count yourself among the slaves, obey those who overthrow, and if someone smacks you on the cheek, do not be angry, […].

D. General commentary

In the Eclogue, Phrynichus (A.1) – followed in the Byzantine period by Thomas Magister (B.6) – rejects the noun ῥάπισμα (‘slap’), prescribing instead the syntagm ἐπὶ κόρρης πατάσσειν (‘to smack on the cheek’). The syntagm ἐπὶ κόρρης is also discussed in Pollux’s Onomasticon (B.2) and in the lexicon of Aelius Dionysius (cf. B.3), who mentions the noun ῥάπισμα as an alternative, but without any proscriptive intent.

ῥάπισμα is a deverbative noun formed from the verb ῥαπίζω, whose primary meaning is ‘to beat with a rod’ (cf. ῥαπίς in Hsch. ρ 122, Σ ρ 13 = Phot. ρ 43, Su. ρ 46 and ῥάβδος, both meaning ‘rod’), with the suffix -μα < *-mn̥ (on derivative nouns in -μα, see Chantraine 1933, 175–90 and the entry ἀργύρωμα, χρύσωμα; on nouns in -μα in Atticist lexica, see also the entries ἄκουσμα, ἀκρόαμα; ἔκθεμα; νίμμα, ἀπόνιπτρον; ὑπάλλαγμα, and AGP vol. 2, Nominal morphology, forthcoming). In koine Greek, the verb subsequently came to mean ‘to strike with the hand’, and more specifically ‘to slap’; see DELG, EDG s.v. The noun ῥάπισμα is apparently attested only from the Hellenistic period onwards (in Antiph. fr. 216.21 the paradosis ῥαπίσμασιν was corrected by Abresch – probably rightly – to ῥιπίσμασιν; see Olson 2021, 102) and is used with the meaning ‘blow given with the hand’, ‘slap’ (cf. A.1, B.1, B.3, B.5, B.6), in parallel with the evolution of the meaning of the verb ῥαπίζω.

The first attestation of ῥάπισμα occurs in the Septuagint (C.4) and then in three New Testament passages (C.5, Ev.Mar. 14.65, Ev.Io. 19.3). It is also attested in a papyrus coming perhaps from Herakleopolites and dated to the 1st century BCE, BGU 14.2371.7 (= TM 3991). These attestations, together with the evidence from grammatical and lexicographical sources (cf. B.1, B.5), indicate that the noun was widespread in koine Greek. Significantly, the term also appears once in Lucian: DMeretr. 8.2: (ΧΡΥ.) καὶ μὴν οὗτός γε μόνον ὀργίζεται καὶ ῥαπίζει, δίδωσι δὲ οὐδέν. (ΑΜΠ.) ἀλλὰ δώσει – ζηλοτυπεῖ γάρ – καὶ μάλιστα ἢν λυπῇς αὐτόν. (ΧΡΥ.) οὐκ οἶδ’ ὅπως ῥαπίσματα λαμβάνειν βούλει με, ὦ Ἀμπελίδιον, ‘(Chr.) But all he does is show temper and slap me. He never gives me anything. (Amp.) He will – for he’s jealous – particularly if you hurt him. (Chr.) Somehow you seem to want me to be slapped (ῥαπίσματα λαμβάνειν), my dear Ampelis’ (transl. Macleod 1961, 405, adapted). In this passage, the verb ῥαπίζω also occurs, and ῥάπισμα is paired with the verb λαμβάνω, as in NT Ev.Marc. 14.65: οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον (‘the servants slapped him’). In the latter passage, however, the noun has an instrumental function, whereas in Lucian ῥάπισμα serves as the direct object of λαμβάνω; on the verb λαμβάνω, see also F.1. Elsewhere, Lucian employs the Attic syntagm ἐπὶ/κατὰ κόρρης παῖειν/πατάσσειν (cf. e.g. Iud.Voc. 9, Gall. 30, Symp. 36): in the above-mentioned passage, the choice of ῥάπισμα should probably be interpreted as a deliberate attempt to lend a more colloquialColloquial language register to the text.

The syntagm ἐπὶ κόρρης πατάσσειν prescribed by Phrynichus is attested in Attic texts (Pherecrates, C.1, Demosthenes, C.3) and in Atticising authors in the 2nd century CE (e.g. Aristides, C.6, and Lucian, on which see above). In later centuries it is still employed by Libanius (C.7; notably, in Libanius there are no attestations of ῥάπισμα, contrary to Thomas Magister’s claim in B.6) and by Procopius (with κατά, cf. e.g. Vand. 4.7.5, 4.28.31). The syntagm – and particularly the meaning of κόρρη and its corresponding Ionic form κόρση – was a debated topic in antiquity, already from the Hellenistic period: see Eratosth. fr. 75 Strecker, quoted in [Did.] Lex. 20, and the grammatical and lexicographical sources collected in B. (cf. the apparatus of [Did.] Lex. 20 for a complete list of lexicographical parallels concerning the syntagm). The term κόρση appears to have denoted primarily the temple, and in particular the hair covering it (cf. Poll. 2.32Poll. 2.32: [...] κόρσας τινὲς ἐκάλεσαν τὰς τρίχας, διὰ τὸ κείρεσθαι, ‘some called κόρσαι the hair, because of being cut’), but only within syntagms employing the verbs πατάσσω, ῥαπίζω (cf. B.1), τύπτω (cf. B.5, where a passage from Plato’s Gorgias is quoted), and the like. As for the meaning ‘temple’, Poll. 2.40, in the version transmitted by MS Matritensis 4625 (B.2), bears witness to the occurrence of the syntagm ἐπὶ κόρρης in Aristophanes as well (perhaps in conjunction with the verb παίω, cf. C.2), in addition to its use in Demosthenes (for a full discussion of the passage, and more generally for a reassessment of the importance of MS E for the reconstruction of Pollux’s text, see Cavarzeran, forthcoming). In different contexts, the term denoting the temple is normally κρόταφος, while κόρση / κόρρη is sometimes used more broadly to refer to the head as a whole (cf. B.3, B.4, B.5).

Phrynichus’ rejection of the noun ῥάπισμα is primarily motivated by the lack of evidence for its use among authors of the Attic canon, who instead employ periphrastic expressions consisting of ἐπὶ κόρρης together with verbs meaning ‘to strike’. This proscription may also have been influenced by an awareness that the verb ῥαπίζω originally denoted the act of striking with a stick and not with the hand (perhaps the same was true of ῥάπισμα, although there are no attestations of the meaning ‘blow given with a stick’; however, it is possible that the noun was coined later, already meaning ‘slap’). On the morphological level, the proscription of ῥάπισμα represents one of several instances in which Phrynichus seems to prefer the use of syntagms over more recent nominal formations (see entries μεγιστᾶνες; καλλιγραφέω, καλλιγράφος; χρεολυτέω, and μεσοδάκτυλα).

E. Byzantine and Modern Greek commentary

The occurrences of ῥάπισμα in the Septuagint and especially in the Gospels caused the term to recur frequently in late antique and Byzantine texts referring to these passages of Scripture. The expression ἐπὶ κόρρης πατάσσειν, prescribed by Phrynichus, remains in use sporadically in Byzantine authors such as Constantine VII Porphyrogenitus (De legationibus 114.26), Joannes VI Cantacuzenus (Historiae 1.319.23), and Manuel II Palaeologus (Dialogi cum mahometano 80.28 Trapp). ῥάπισμα is instead attested in texts written in Medieval Greek (cf. Digenis Akritis cod. Z 5.2286), but also in higher-register works (cf. Symeon Metaphrastes Vita sancti Spyridonis 440.10, Michael Attaliates Historia 2.283–284.19: οὐ χρυσοῦν δακτύλιον αὐτοῖς παρασχὼν ἢ ῥάπισμα κατὰ κόρρης, ‘not offering them a golden ring or a slap on the cheek’; notice that both words are used here, ῥάπισμα and κόρρη). In Modern Greek, both ράπισμα and ραπίζω are still in use, meaning ‘slap’ and ‘to slap’ respectively (see LKN s.vv.).

F. Commentary on individual texts and occurrences

(1) Σ ε 691 (B.3), Et.Gen. B s.v. ἐπὶ κόρρης (B.5)

The entries of the Synagoge (B.3) and the Etymologica (B.5) present an interpretative problem concerning the verb λαμβάνω and its compound ἐκλαμβάνω. It is uncertain whether the sentence τινὲς δὲ καὶ ῥάπισμα λέγουσι, τὸ ἐπὶ τῆς γνάθου λαμβάνειν ἁπτόμενον καὶ τοῦ κροτάφου in B.3 should be understood as ‘some also say that they understand ῥάπισμα to mean [a slap given] on the cheek that also touches the temple’, as translated above, or as ‘some, moreover, refer to ῥάπισμα as the act of receiving [a blow] on the cheek that also touches the temple’. In the latter case, the infinitive λαμβάνειν is to be taken as substantivised, meaning ‘to receive (a blow)’. In favour of this reading is the redundancy of the two verbs λέγουσι and λαμβάνειν, since λέγω alone would suffice to convey the idea that the interpretation in question is attributed to others. However, the construction with the substantivised infinitive seems equally awkward in view of the following participle ἁπτόμενον, which would then agree with a noun (blow) that nevertheless remains implicit in the sentence. The same ambiguity arises for the compound ἐκλαμβάνειν in B.5, which appears twice in the entry (in the second instance, the meaning ‘to understand’ seems clearly preferable). If we accept the rendering with the substantivised infinitive in the first occurrence, we might consider the possibility of expunging ἐκ-, as suggested by the anonymous reviewer. Be that as it may, this interpretative issue does not affect the teaching concerning the noun ῥάπισμα.

Bibliography

Burtt, J. O. (1954). Minor Attic Orators. Vol. 2: Lycurgus. Dinarchus. Demades. Hyperides. Translated by J. O. Burtt. Cambridge, MA.

Cavarzeran, J. (forthcoming). ‘Two Unnoticed References to Aristophanes and One to Demosthenes in Pollux. The Contribution of Ms. Matritensis 4625 to Atticist Lexicography’. Philologus.

Harris, E. M. (2008). Demosthenes. Speeches 20–22. Translated with introduction and notes by Edward M. Harris. Austin.

Miller, E. (1868). Mélanges de littérature grecque. Paris.

Olson, S. D. (2021). Antiphanes. Sappho – Chrysis, Fragmenta incertarum fabularum, Fragmenta dubia. Translation and Commentary. Göttingen.

Pietersma, A.; Wright, B. G. (eds.) (2009). A New English Translation of the Septuagint. Oxford.

Storey, I. C. (2011). Fragments of Old Comedy. Vol. 2: Diopeithes to Pherecrates. Edited and translated by Ian C. Storey. Cambridge, MA.

Trapp, M. (2021). Aelius Aristides. Orations. Vol. 2. Edited and translated by Michael Trapp. Cambridge, MA.

Valente, S. (2012). I lessici a Platone di Timeo Sofista e Pseudo-Didimo. Introduzione ed edizione critica. Berlin, Boston.

CITE THIS

Elisa Nuria Merisio, 'ῥάπισμα (Phryn. Ecl. 146)', in Olga Tribulato (ed.), Digital Encyclopedia of Atticism. With the assistance of E. N. Merisio.
DOI: https://doi.org/10.30687/DEA/2974-8240/2025/02/011