Prodicus and the Agon of the "Logoi" in Aristophanes' "Clouds"

Abstract

the Logoi exploits specific sources and invites the reader to make comparisons. The purpose here is to locate the Agon at the confluence of various different influences. The discussion will show that Aristophanes plays, in a sophisticated and informed way, with a number of sources: Prodicus, Protagoras, the Dissoi Logoi, Antiphon, Socrates and Epichar mus. As part of this play with sources Aristophanes takes the well-known parable of Virtue and Vice told by Prodicus and inverts it. In this way the playwright achieves two effects: (i) in a manner typical of fifth-century co medy he lampoons a famous - and topical - text and (ii) Aristophanes uses the intertextual play as part of his condemnation of contemporary rheto ric. One must begin with the sources. The first source to discuss is Protagoras. The creation of a debate bet ween two Logoi, its outcome and the name of one of the Logoi (893-894, cf. 112-118), clearly allude to Protagoras' notorious claim x?v r?rroo Xoyov XQ8LTT00 JTOL8?V (Arist. Rhet. 1402a 24, cf. Plat. Apol. 18b ff.) and can be ap plied to any given case. There are two ideas combined in this phrase: (i) to make the weaker case seem the stronger and (ii) to argue the same issue from two sides (cf. Diog. Laert. 9, 51; 80 A 1 D.-K.). As an explicit affront to traditional values, Hetton logos's case is morally weaker. However, in the end his case is victorious and his opponent is vanquished. The whole di scussion of the two Logoi can be seen as an explicit example of making the weaker case appear the stronger. Since Protagoras had probably visited Athens at least twice, Aristophanes could probably rely on familiarity with the specifics of his ideas among the better educated in the audience and, probably, the majority would at least have some awareness of the broad outlines of his approach to teaching.1 Protagoras is also present in the Kolakes of Eupolis (frr. 157-158 K.-A.), and this suggests that his name