Lexicographic entries

δυσωπέομαι, δυσωπία
(Phryn. Ecl. 160, Poll. 1.197, Poll. 2.52, [Hdn.] Philet. 183, Moer. δ 24)

A. Main sources

(1) Phryn. Ecl. 160: δυσωπεῖσθαι· Πλουτάρχῳ μὲν ἔστι Περὶ δυσωπίας βιβλίον, τοῦτο ὅπερ οἴεται δηλοῦν ἐντρέπεσθαι καὶ μὴ ἀντέχειν δι’ αἰδῶ. ἀλλὰ σημαίνει ἡ δυσωπία παρὰ τοῖς ἀρχαίοις τὴν ὑφόρασιν καὶ τὸ ὑποπτεύειν.

δυσωπεῖσθαι (‘to feel shame’): There is a book by Plutarch, On Compliancy (De vitioso pudore 528c–536d), which claims that this [verb] denotes turning oneself inwards and failing to hold one’s ground out of shame. But in the ancient [authors] δυσωπία means ‘suspicion’ and ‘looking askance (at someone)’.

(2) Poll. 1.197: […] μελλητής, δειλός, ἄτολμος, καταδεής, ὕποπτος, δυσωπούμενος, ἐπίφοβος […].

(Qualities of a bad horse): hesitant, cowardly, lacking daring, weak, fearful, suspicious (δυσωπούμενος), timid […].

(3) Poll. 2.52: […] ἀναβλέπειν μὲν εἰς τὸν οὐρανόν, καταβλέπειν δ’ εἰς τὴν γῆν, ἀντιβλέπειν δὲ τῷ ἡλίῳ καὶ ἀντωπεῖν. δυσωπεῖσθαι δὲ τὸ ὑποπτεύειν τι ἰδόντα.

[Verbs relating to sight]: ‘to look up (ἀναβλέπω) at the sky’, and ‘to look down (καταβλέπω) at the earth’, and ‘to look straight (ἀντιβλέπω) at the sun’ and ‘to look in the face’ (ἀντωπέω). δυσωπέω [means] ‘to be suspicious at the sight of something’.

(4) [Hdn.] Philet. 183: τὸ δυσωπεῖσθαι ἐπὶ τοῦ ὑφορᾶσθαι· οὐκ ἐπὶ τοῦ αἰσχύνεσθαι.

δυσωπέομαι [must be used to mean] ‘to view with suspicion’; not [to mean] ‘to feel shame’.

(5) Moer. δ 24: δυσωπεῖσθαι ἀντὶ τοῦ φοβεῖσθαι Ἀττικοί, ὡς καὶ Πλάτων ἐν Φαίδρῳ· χρῶνται δ’ αὐτῷ οἱ Ἕλληνες ἀντὶ τοῦ αἰδεῖσθαι.

Users of Attic [employ] δυσωπέομαι to mean ‘to be afraid of something’, as also Plato [does] in the Phaedrus (242d.8 = C.2); users of Greek employ it [to mean] ‘to feel shame’.

B. Other erudite sources

(1) Harp. δ 85: δυσωποῦμαι· ἀντὶ τοῦ φοβοῦμαι Δημοσθένης Φιλιππικοῖς καὶ Ξενοφῶν ἐν βʹ Ἀπομνημονευμάτων.

The lemma is repeated in Phot. δ 860, which omits the titles of Demosthenes’ and Xenophon’s works and adds ἀντὶ τοῦ φοβοῦμαι (‘meaning ‘to be afraid’’) at the end.

δυσωποῦμαι: Meaning ‘to be afraid’; Demosthenes in the Philippics (9.65 = C.5) and Xenophon in the second book of the Memorabilia (2.1.4.4 = C.4) [use it in this way].

(2) Tim. Lex. δ 31: δυσωπεῖσθαι· ὑφορᾶσθαι καὶ ὑπόπτως ἔχειν.

The lemma is repeated in Phot. δ 858 (= Su. δ 1674, ex Σ΄΄), which adds φοβεῖσθαι μεθ’ ὑπονοίας (‘to be fearful because of suspicion’).

δυσωπεῖσθαι: To view with suspicion and to be suspicious.

(3) Σ δ 317 (= Phot. δ 859 ~ Su. δ 1674): δυσωπεῖσθαι· ὑφορᾶσθαι, φοβεῖσθαι μεθ’ ὑπονοίας, σκυθρωπάζειν. ἔνιοι δέ, οἱ καὶ μὴ Ἀττικοί, τὸ αἰδεῖσθαι. οὕτως οἱ Ἕλληνες. ἡ δὲ συνήθεια καὶ ἐπὶ τοῦ ἱκετεύειν καὶ παρακαλεῖν κέχρηται.

οἱ καὶ Σ : εἰ καὶ Phot. The translation below follows Photius’ text and assumes that the Synagoge’s οἱ is an itacistic error for εἰ.

δυσωπεῖσθαι: To view with suspicion, to be afraid because of suspicion, to frown upon. Some [ancient authors], though not Attic, [use it to mean] ‘to feel shame’. Thus [too do] users of Greek. Common usage also employs [the verb] in these sense of ‘to plea’ and ‘to beseech’.

(4) Et.Gen. AB s.v. δυσωπεῖσθαι: δυσωπεῖσθαι· ὑφορᾶσθαι, φοβεῖσθαι μεθ’ ὑπονοίας, σκυθρωπάζειν. οἱ δὲ παλαιοὶ ἐπὶ τοῦ κρίνειν καὶ ἐλέγχειν τὴν λέξιν λαμβάνουσιν. δυσωπεῖν γὰρ εἴρηται, παρ’ ὅσον οἱ κατακεκριμμένοι κακῶς ἔχουσι τὰς ὦπας. οὕτως εὗρον τὴν λέξιν εἴς τε τὸ ῥητορικὸν καὶ εἰς τὰ ἀνεκφώνητα τοῦ Ἡρῳδιανοῦ. ἔνιοι δέ, εἰ καὶ μὴ τῶν ᾿Αττικῶν, ἀντὶ τοῦ αἰδεῖσθαι, ἡ δὲ συνήθεια καὶ ἐπὶ τοῦ ἱκετεύειν καὶ παρακαλεῖν κέχρηται.

Cf. EM 292.56–9, Hdn. Περὶ ἀνεκφωνήτου GG 3,2.421.3–8, and Ael.Dion. δ 34Ael.Dion. δ 34. See also Phot. Amphilochia 21.66–70 (B.5) and Phot. δ 859 (= Su. δ 1674) | τὴν λέξιν εἴς τε τὸ ῥητορικὸν Et.Gen. : εἰς τὸ Ῥητορικὸν Λεξικὸν τὴν λέξιν EM | Based on Photius’ statement, Erbse edits the first part of the entry as Ael.Dion. δ 34 | εἰς τὰ ἀνεκφώνητα τοῦ Ἡρῳδιανοῦ Et.Gen. : εἰς τὸ ἀνεκφώνητον Ἡρωδιανοῦ EM.

δυσωπεῖσθαι: To view with suspicion, to be afraid out of suspicion, to frown upon. The ancients apply the expression to judging and criticising. δυσωπέω is used because those who are condemned have a sour face. I found the form [used] in this way in the Rhetorical Lexicon and in Herodian’s Unpronounced [Iotas]. Some [authors], although they do not belong to the Attic canon, [use it] to mean ‘to feel shame’. Common usage also employs [it] in the sense of ‘to plea’ and ‘to beseech’.

(5) Phot. Amphilochia 21.66–70 (~ Phot. δ 859): ὡσαύτως δὲ τῶν πολυσήμων ἐστὶν καὶ τὸ δυσωπεῖσθαι· ὑφορᾶσθαι γὰρ ἀπαγγέλλει, καὶ τὸ φοβεῖσθαι μεθ’ ὑπονοίας, καὶ τὸ σκυθρωπάζειν· ἔνιοι δὲ τῶν <τὴν> Ἑλληνικὴν γλῶτταν ἐξακριβούντων, εἰ καὶ μὴ τῶν Ἀττικῶν ἡ κομψεία, καὶ ἀντὶ τοῦ αἰδεῖσθαι τὴν φωνὴν παραλαμβάνουσιν· ἡ μέντοι συνήθεια ἐπὶ τοῦ ἱκετεύειν καὶ παρακαλεῖν κέχρηται.

Similarly, among polysemous words there is also δυσωπέομαι: for it denotes ‘to view with suspicion’, ‘to fear because of suspicion’, and ‘to frown upon’. Some of those who use the Greek language accurately – even if not [with the kind of] refinement of Attic [speakers] – also employ this verb in the sense of ‘to feel shame’. Common usage, however, employs it in the sense of ‘to plea’ and ‘to beseech’.

(6) Thom.Mag. 87.16–88.6: τὸ δυσωποῦμαι παρὰ μὲν τοῖς ἀρχαίοις ἀντὶ τοῦ ὑφορῶμαι καὶ ὑποπτεύω τίθεται, καθὰ καὶ Πλάτων ἐν Φαίδρῳ χρῆται. [Δημοσθένης ἐν τῷ κατὰ Φιλίππου τρίτῳ· ἢ γὰρ ἐπίτηδες, ἢ δι’ ἄγνοιαν εἰς χαλεπὸν πρᾶγμα ὑπάγουσι τὴν πόλιν. ἀλλὰ δυσωποῦμαι ἢ γὰρ ἐξεπίτηδες.] παρὰ δὲ τοῖς ὕστερον ἀντὶ τοῦ ἐντρέπομαι καὶ οὐκ ἀντέχω δι’ αἰδῶ, ὃ βούλεται καὶ Πλουτάρχῳ τὸ περὶ δυσωδίας βιβλίον.

The sentence within square brackets (Δημοσθένης […] ἐξεπίτηδες) is supplemented by Ritschl (1832, 86–7) from cod. Ra (Par. gr. 2629). For Demosthenes’ use of the verb in the third Philippic, cf. B.1, C.5, with apparatus, and D.

δυσωποῦμαι is attested in the ancient [authors in the sense of] ‘to look with suspicion’ and ‘to suspect’, as Plato too uses it in the Phaedrus. [Demosthenes, in the third Philippic (9.65 = C.5): ‘either because of an ulterior motive or out of ignorance, they lead the city into a dangerous situation. But I feel shame, since either on purpose…’]. In later authors, however, [it is used] to mean ‘to feel shame’ and ‘to fail to hold one’s ground because of shame’, as Plutarch’s treatise On Compliancy also claims.

C. Loci classici, other relevant texts

(1) Pl. Lg. 933b.1–2: […] ταῖς δὲ ψυχαῖς τῶν ἀνθρώπων δυσωπουμέναις πρὸς ἀλλήλους περὶ τὰ τοιαῦτα οὐκ ἄξιον ἐπιχειρεῖν πείθειν.

And it is not worth attempting to persuade the souls of men who look at one another with suspicion concerning these things.

(2) Pl. Phdr. 242c.5–8: σαφῶς οὖν ἤδη μανθάνω τὸ ἁμάρτημα. ὡς δή τοι, ὦ ἑταῖρε, μαντικόν γέ τι καὶ ἡ ψυχή· ἐμὲ γὰρ ἔθραξε μέν τι καὶ πάλαι λέγοντα τὸν λόγον, καί πως ἐδυσωπούμην […].

Therefore I already clearly understand what I’ve done wrong. For the fact is, my friend, the soul too is prophetic in a way. For something bothered me a while ago while I was making my speech and I was somehow made to feel uncomfortable […] (Transl. Emlyn-Jones, Preddy 2022, 399).

(3) Pl. Plt. 285b.1–6: […] δέον, ὅταν μὲν τὴν τῶν πολλῶν τις πρότερον αἴσθηται κοινωνίαν, μὴ προαφίστασθαι πρὶν ἂν ἐν αὐτῇ τὰς διαφορὰς ἴδῃ πάσας ὁπόσαιπερ ἐν εἴδεσι κεῖνται, τὰς δὲ αὖ παντοδαπὰς ἀνομοιότητας, ὅταν ἐν πλήθεσιν ὀφθῶσιν, μὴ δυνατὸν εἶναι δυσωπούμενον παύεσθαι πρὶν ἂν σύμπαντα τὰ οἰκεῖα ἐντὸς μιᾶς ὁμοιότητος ἕρξας γένους τινὸς οὐσίᾳ περιβάληται.

[…] when a person at first sees only the unity or common quality of many things, he must not give up until he sees all the differences in them, so far as they exist in classes; and conversely, when all sorts of dissimilarities are seen in a large number of objects he must find it impossible to be discouraged or to stop until he has gathered into one circle of similarity all the things which are related to each other and has included them in some sort of class on the basis of their essential nature. (Transl. H. N. Fowler in Fowler, Lamb 1925, 105).

(4) X. Mem. 2.1.4.3–5: τούτων γὰρ δήπου τὰ μὲν γαστρὶ δελεαζόμενα, καὶ μάλα ἔνια δυσωπούμενα, ὅμως τῇ ἐπιθυμίᾳ τοῦ φαγεῖν ἀγόμενα πρὸς τὸ δέλεαρ ἁλίσκεται, τὰ δὲ ποτῷ ἐνεδρεύεται.

Some of them (i.e. living beings), you know, are so greedy that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food and are caught; and others are snared by drink. (Transl. Marchant, Todd 2013, 91).

(5) D. 9.65: ὃ νὴ τὸν Δία καὶ τὸν Ἀπόλλω δέδοικ’ ἐγὼ μὴ πάθηθ’ ὑμεῖς, ἐπειδὰν εἰδῆτ’ ἐκλογιζόμενοι μηδὲν ἔθ’ ὑμῖν ἐνόν. [καὶ τοὺς εἰς τοῦθ’ ὑπάγοντας ὑμᾶς ὁρῶν οὐκ’ ἀρρωδῶ, ἀλλὰ δυσωποῦμαι· ἢ γὰρ ἐξεπίτηδες ἢ δι’ ἄγνοιαν εἱς χαλεπὸν πρᾶγμα ὑπάγουσι τὴν πόλιν].

The sentence within square brackets is omitted by S, the oldest manuscript of the Demosthenic tradition, but appears in that manuscript in the margin, as well as in MSS AFY. The sentence thus attests to the circulation of a longer version of the third Philippic (see Herrman 2019, 34–6 and D.).

And – by Zeus and Apollo! – that is what I certainly fear you will suffer, when you take stock and see that there is nothing left for you to do. And seeing those who are leading you into this situation, I do not feel dread as much as shame: for they are leading the city into a dangerous situation either because of an ulterior motive or out of ignorance.

D. General commentary

Atticist lexica and later erudite sources were concerned with the meaning and semantic development of the middle verb δυσωπέομαι. In the Eclogue (A.1), Phrynichus also discusses the noun δυσωπία – which however, as far as we can tell, is a post-classical term, first attested in Philodemus (Lib. fr. 50.2 Olivieri). Both the verb and the noun are possessive compounds of δυσ- ‘bad’ and ὤψ ‘face; countenance’. They convey the idea of an unpleasant feeling that manifests itself in one’s facial expression. The precise meaning of these forms, however, was a matter of both dispute and interest among ancient scholars. Phrynichus explicitly criticises Plutarch’s use of them in the Περὶ δυσωπίας, On Compliancy, the treatise in the Moralia devoted to the feelings conveyed by these terms (De vitioso pudore 528c–536d). This is one of the two entries in the Eclogue in which Phrynichus takes issue with Plutarch’s language (see Ecl. 243Phryn. Ecl. 243 and entry συγκρίνω, σύγκρισις). According to Plutarch, δυσωπία is an excess of shame (ὑπερβολὴ τοῦ αἰσχύνεσθαι, De vitioso pudore 528e) which results in compliancy and submissiveness and is therefore a vice (a πάθος, ‘affection’, of the soul; see Volpe Cacciatore 1994, 11), although it may also reveal a good nature (see Becchi 1996, 274, with further discussion of Plutarch’s conceptualisation of δυσωπία within the philosophical context of the time). Phrynichus, however, claims that equating both the verb and the noun with shame is unclassical, and instead glosses δυσωπία with ὑφόρασις ‘suspicion’ and implicitly δυσωπέομαι with ὑποπτεύω ‘to suspect, to look askance at’. The same prescription – that δυσωπέομαι means ‘to be suspicious’ and must not be used as a synonym of αἰδέομαι ‘to feel shame’ – is echoed by Pollux (A.3), the Philetaerus (A.4), and Moeris (A.5). Both Pollux (A.2) and Moeris (A.5) also gloss δυσωπέομαι with φοβέομαι (‘to be afraid’).

Of all these Atticist lexica, only Moeris (A.5) explicitly quotes a locus classicus (Pl. Phdr. 242c.5–8, C.2), but it is likely that all of them have a specific passage in mind. Beginning with Phrynichus, the implicit reference is probably to Pl. Lg. 933b.1–2 (C.1), where δυσωπέομαι is indeed used to convey the deep sense of suspicion experienced by men when they see images associated with magic. The Platonic use of the verb is also implied in Timaeus’ Platonic lexicon (B.2), which may depend on the Eclogue (A.1; see Valente 2012, 60). A similar usage of δυσωπέομαι is attested in Xenophon’s Memorabilia (C.4), quoted by Harpocration (B.1), where it refers to living beings that are by nature hesitant and easily become timid, and hence suspicious (see also X. Cyn. 9.16: τὴν δὲ περιοῦσαν τῆς γῆς ἀποφέρειν πόρρω ἀπὸ τῆς ποδοστράβης· ἐὰν γὰρ ὀσφραίνηται νεωστὶ κεκινημένης, δυσωπεῖται, ‘carry the remaining earth away from the trap: for if the deer smells recently moved [earth], it will become timid’, transl. McBrayer 2018, 315; the same meaning of δυσωπέομαι, with reference to animals, is also attested in Arist. PA 645a.22). These loci classici suggest that Xenophon is almost certainly the source underlying the section in Pollux’s Onomasticon devoted to expressions for the ‘bad’ horse, which include lack of courage and timidity; the passage from the Cynegeticus is explicitly quoted in Poll. 5.34Poll. 5.34, in connection with earth.

Already in Plato, however, δυσωπέομαι can also convey a kind of psychological disturbance arising from a sense of uneasiness and confusion (as in Phdr. 242c.8, C.2), or a tendency to withdraw out of disorientation (Plt. 285b.1–6, C.3). Phrynichus thus offers his readers only a partial view of the verb, since some of its Platonic usages already point towards the moral meaning (see Volpe Cacciatore 1994, 13), which becomes prevalent in later sources (most notably in Plutarch).

Another scholarly tradition, not reflected in the main Atticist lexica, but likewise focused on the classical Attic meaning of δυσωπέομαι, introduces a passage from Demosthenes’ third Philippic (9.65, C.5) as a further locus classicus. The earliest trace of this tradition appears in Harpocration (B.1), followed by Thomas Magister (B.6, with apparatus). As in other cases, Harpocration here shows awareness of the so-called ‘longer version’ of the third Philippic, transmitted in some of the best MSS of the Demosthenic corpus, usually in the margins (see Herrman 2019, 34–6 who – unlike other editors – prints the additional sentence in his edition). Harpocration pairs the interpretamentum ὑφορᾶσθαι (‘to suspect’) with φοβεῖσθαι (‘to be afraid’); the Synagoge (B.3) adds μεθ’ ὑπονοίας (‘because of suspicion’) to the latter.

The Synagoge entry (B.3) belongs to a cluster of texts that report the same doctrine, albeit with some notable differences: see the Et.Gen. entry (B.4) and Phot. Amphilochia 21.66–70 (B.5), which, according to Theodoridis (1982–2003 vol. 1, 438), underlies Phot. δ 859 (cf. B.3). It is more likely, however – as suggested by Alpers (1988, 182), with previous bibliography – that in the Amphilochia Photius made use both of his own lexicon and of other sources, one of which was probably the Rhetorical Lexicon also mentioned in the Et.Gen. (B.4). The latter, after offering an etymological explanation of δυσωπέομαι, states that the verb was discussed both in the Rhetorical Lexicon and in Herodian’s Τὰ ἀνεκφώνητα, i.e. the part of Herodian’s Orthography usually referred to under the title Περὶ ἀνεκφωνήτου (On Unpronounced [Iota]: see Dickey 2014, 331). The hypothesis that this Rhetorical Lexicon is to be identified with Aelius Dionysius’ Attic Words has been defended by several scholars. Diels (1891, 243–4), on the basis of the information provided by schol. Plu. Mor. 528c (from cod. Par. gr. 1955, f. 134r), which discusses precisely δυσωπέομαι, also addresses the circulation of Aelius Dionysius’ lexicon in two redactions (see further the entry Aelius Dionysius, Ἀττικὰ ὀνόματα); he is followed in this by Reitzenstein (1897, 300 n. 3). In his edition, Erbse (1950) attributes to Aelius Dionysius (δ 34)Ael.Dion. δ 34 the sequence δυσωπεῖσθαι· ὑφορᾶσθαι, φοβεῖσθαι μεθ’ ὑπονοίας, σκυθρωπάζειν. [ἔνιοι δέ, εἰ καὶ μὴ τῶν ᾿Αττικῶν, ἀντὶ τοῦ αἰδεῖσθαι]. ἡ δὲ συνήθεια καὶ ἐπὶ τοῦ ἱκετεύειν καὶ παρακαλεῖν κέχρηται (for the translation, see B.3). However, as shown by Alpers (1988), caution is required when attributing to Aelius Dionysius the references to the Rhetorical Lexicon found in the Genuinum, since this Rhetorical Lexicon is more likely to have been an expanded version of the Synagoge (on δυσωπέομαι, see especially Alpers 1988, 183, who also identifies an expanded version of the Synagoge as the source of Photius’ lemma on δυσωπέομαι in the Amphilochia, B.5).

Returning to the Atticist debate, like Phrynichus (A.1), many other erudite sources distinguish between what they regard as the properly Attic usage (‘to suspect’ or ‘to fear [out of suspicion]’) and the usage found in non-Attic authors (‘to feel shame’). Unlike Phrynichus, however, they do not explicitly condemn the latter (see B.3, B.4, B.5, B.6). Some of these sources are especially valuable in that they display a positive appreciation of the ἝλληνεςἝλληνες, i.e. those authors who are not Ἀττικοί: see in particular Phot. Amphilochia 21.66–70 (B.5), where such writers are defined as ‘some of those who use the Greek language accurately’ (ἔνιοι δὲ τῶν <τὴν> Ἑλληνικὴν γλῶτταν ἐξακριβούντων). The reference is most likely to Plutarch, and one may wonder whether Photius is here softening Phrynichus’ judgment of him. Thomas Magister, by contrast, who usually agrees with Phrynichus, employs a non-committal formula, ‘in later authors’ (παρὰ δὲ τοῖς ὕστερον). Finally, some Byzantine sources also attest a further meaning of δυσωπέομαι, namely ‘to plea’ or ‘to beseech’: see E.

E. Byzantine and Modern Greek commentary

The meanings ‘to plea’ and ‘to beseech’ of δυσωπέω, attributed by the Synagoge (B.3) and subsequently by Photius (B.5), to the συνήθειασυνήθεια (‘common language’), first appear in a passage of Josephus, AJ 12.300: δυσωπῆσαι παρασχεῖν αὐτοῖς τὸ κατὰ τῶν ἐχθρῶν κράτος (‘to entreat [God] to grant them victory over the enemies’ forces’), as correctly recorded in the DGE s.v. δυσωπέω. The DGE entry is more precise than that of the LSJ, where the meaning is grouped together with the primary meaning (‘to put out of countenance’ > ‘to shame a person in doing a thing […] esp. of importunate persons’ > ‘to entreat’). These later texts show that δυσωπέω gradually became synonymous with ἱκετεύω and παρακαλέω (‘to beg’, ‘to beseech’; see further AGP vol. 3, forthcoming, which also discusses B.3). This additional positive meaning is not recorded in the LBG, which nevertheless glosses δυσωπία as ‘Bitte, Flehen’, adducing as an example the phrase δυσωπίαις καὶ παρακλήσεσι (‘with pleas and entreaties’) attested in the Actes d’Iviron 41.31 (1079 CE). The meaning ‘to plea insistently, to beseech’ is the first recorded in Kriaras, LME s.v. δυσωπώ. δυσωπέω and related forms are not continued in Standard Modern Greek.

F. Commentary on individual texts and occurrences

N/A

Bibliography

Alpers, K. (1988). ‘Das Lexikon des Photios und das Lexikon rhetoricum des Etymologicum Genuinum’. JÖByz 38, 171−91.

Becchi, F. (1996). ‘Riflessioni sul Περὶ δυσωπίας di Plutarco’. Prometheus 22, 274–80.

Dickey, E. (2014). ‘A Catalogue of Works Attributed to the Grammarian Herodian’. CPh 109, 325–45.

Diels, H. (1891). ‘De Dionysii et Photii Lexicis’. Hermes 26, 243–61.

Emlyn-Jones, C.; Preddy, W. (2022). Plato. Vol. 3: Lysis. Symposium. Phaedrus. Edited and translated by Chris Emlyn-Jones and William Preddy. Cambridge, MA.

Erbse, H. (1950). Untersuchungen zu den attizistischen Lexika. Berlin.

Fowler, H. N., Lamb, W. R. M. (1925). Plato. Vol. 8: The Statesman. Philebus. Translated by H. N. Fowler. Ion. Translated by W. R. M Lamb. Cambridge, MA.

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McBrayer, G. A. (2018). Xenophon. The Shorter Writings. Ithaca, London.

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Theodoridis, C. (1982–2013). Photii Patriarchae Lexicon. 3 vols. Berlin, New York.

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

Volpe Cacciatore, P. (1994). Plutarco. L’eccessiva arrendevolezza. Naples.

CITE THIS

Olga Tribulato, 'δυσωπέομαι, δυσωπία (Phryn. Ecl. 160, Poll. 1.197, Poll. 2.52, [Hdn.] Philet. 183, Moer. δ 24)', in Olga Tribulato (ed.), Digital Encyclopedia of Atticism. With the assistance of E. N. Merisio.
DOI: https://doi.org/10.30687/DEA/2974-8240/2026/01/041

ABSTRACT

This article provides a philological and linguistic commentary on the compounds δυσωπέομαι and δυσωπία discussed in the Atticist lexica Phryn. Ecl. 160, Poll. 1.197, Poll. 2.52, [Hdn.] Philet. 183, and Moer. δ 24.