Oedipus Rex

Sophocles in Oedipus Rex presents the horrors of veracity through the journey the tragic hero Oedipus takes on. This disaster incorporates all the ideas of Aristotle’s Poetics in regards to an intricate plot. According to Aristotle, a catastrophe is an occasion that has to excite pity and fear to the readers; Oedipus includes all the functions of this need.

In regards to Oedipus’ tragedy, he’s viewed as menstruation one who subsequently has to suffer the tragic repercussions of fate.

In Sophocles’s Oedipus Rex, fate persecutes Oedipus as it shows aspects such as his hubris that is exhibited through his behavior, his tragic defects that is hamartia and the turnaround of his terrible discovery that leads him to meet the prophecy. In Sophocles’ Oedipus Rex, the author illustrates Oedipus’ awful flaw of hubris through his kingship in Thebes. His pride certifies as Aristotle’s concept of an awful character.

Aristotle’s awful character is specified as a character that should occupy a high status and also embody virtues. Aristotle defines Oedipus’ hubris as “his excessive pride that causes the hero to neglect a magnificent caution break of ethical law” (Aristotle 43). Oedipus is confident about solving the murder of king Laius. His character’s self-belief is exemplified through this quote; “by the mouth of messengers, I have myself came hither, Oedipus, understood far and wide by name (Sophocles 1)”.

This demonstrates how Oedipus is positive in his appeal, because he was the one who resolved the Sphinx’s riddle and therefore thinks that he is worthy of instant regard and acknowledgment. Oedipus highlights himself as being the only intelligent one in all of Thebes, “with [his] readiness to manage all aid; difficult hearted needs to [he] be (Sophocles 1)”. This passage plainly exhibits his conceit as it also clarifies his hubris, which, in end, causes his downfall.

In addition, he speaks to people in a pompous manner; “what you come see is known already– not unidentified to me (Sophocles 3)”. This as soon as again functions as an addition to Aristotle’s principle of hubris. Oedipus permits himself to easily behave with an extremely yielded mindset that is exemplified through “Pertain to each singly; by at my as soon as groans for the city, and for myself, and you,” (Sophocles 3). The structure of this quote suggests Oedipus’ high mindset towards the issues that dawn upon Thebes. Instead of revealing his audience that his primary concerns re of himself, his focus is the security of the town. In doing so, it shows the tenacity of his pride and thinking he can save the city of Thebes by himself, yet also showing his dedication, which can be seen as a brave quality: “I [am] confident, nor vulnerable to fear (Sophocles 4)”. His hubris is as soon as again exemplified when questioning the blind man, Tiresias. This man is understood to just speak the reality, and when threatened by Oedipus to reveal that understanding about the murder, it leads to a catastrophe, instead of knowledge, in this plot.

Tiresias exposes the reality to Oedipus since of his determination in revealing the reality. As he lets his hubris blurry his sight by believing he was lied to by Tiresisas and Creon due to the fact that he believes he is too virtuous to have dedicated such actions. Oedipus declines all possibilities of such and rather refers to it as a strategy to attempt and throw him off his reign: “For you would rouse a very stone to wrath– will you not speak out ever but stand hence unrelenting and consistent (Sophocles 13)”.

This passage reveals that there is a remaining worry within the king’s mind. He utilizes the excuse that they are attempting to topple him since he was the one who solved the riddle of the sphinx, which possibly implies they were jealous of his position. Oedipus believes that by deceiving him, they would reign over Thebes. Oedipus’ negligence in accepting obligation, together with his surplus of pride causes his rejection in accepting the truth and instead chooses to blame others. Tiresias informs him” you censure; however your own, in your home, you see not, and blame me! Sophocles 13)”: this shows that Tiresias has actually had it with Oedipus’ hubris and him not having the ability to accept the truth, foreshadowing that Oedipus’ greatness is an awful harbinger of his fall. Oedipus pushed himself into his fate which damage is brought upon him through his ruthless ways and arrogance. Oedipus’ hubris is represented through his ideas, words and actions which ultimately begin to work against him. Oedipus’ egoism leads him to think that he is perfect in whatever, however, his remarkable mindset leads him to what Aristotle defines as one of the key points of a tragedy; hamartia.

Aristotle’s significance of hamartia is specified as “the change of fortune must be not from bad to excellent, reversely from excellent to bad. It must happen as the outcome not of vice, however of some terrific mistake or frailty in a character either such as we have described or much better instead of even worse (Aristotle 23). In Oedipus’ case, hamarita is seen when he would like to know the reality however likewise contributes in causing his downfall. The idea of hamartia is seen during Oedipus’ conversation with Tiresias: when the blind prophet exposes the reality to him.

Oedipus disagrees with Tiresias’ declaration, as he announces, “For I will not be found a killer (Sophocles 21)”. This passage shows that he can’t be viewed as the guy who has eliminated the former king, although his figured out search for the truth will reveal to him that is exactly what he is. Because of this discussion, Tiresias abandons the scene thus leaving Oedipus alone in his frustration, “this be the last time I will look on thee, who am revealed to have actually nee born of those of whom I ought not– to have actually wedded whom I should be– and slain who I may not slay! (Sophocles 42)”.

Oedipus thinks he has actually evaded fate, but ironically he has satisfied whatever the oracle had explained to him, and it is hamartia, his search for the reality that has actually pushed him to these realizations. Subsequently, he consults his other half Jocasta by telling her that Tiresias condemned him and revealed his prediction. Jocasta, already knowing the reality, tries to persuade him by giving up his search. However, due to the fact that of his hamartia, Oedipus does not stop his search he continues with his efforts at learning the reality about the prophecy of him killing his dad and sleeping with his mother.

This is viewed as Oedipus’ annoyance of the fact, “more unpleasant than I am? Who in the world could have been born with more of hate from heaven? (Sophocles 29)”. This passage reveals Oedipus’ awareness that perhaps the prophet was right. “I am at the scary (Sophocles 41)”, shows that Oedipus, beginning to panic, decides to speak with the old male who knows the occasions. His hamartia is that which forces him to do so. However, the prophet declines to say anything, so Oedipus states, “inform me the whole reality, or you will come to it! (Sophocles 41)”.

Oedipus is as soon as again arrogant in discovering the reality, but still seeks it. The old male, threatened for his life, begins to inform the tale of the patricide, “… and I hear. But I need to hear– no less (Sophocles 41)”. The fact is out there now; Oedipus has actually revealed the mystery of the killer. It is Oedipus’ actions that bring things into motion, however it is his fate, pride and his hamartia, as he relentlessly desires the reality, that lead him to his failure. Oedipus’ lack of knowledge comes from his fear worrying the terrible horror of the possible truth and its disastrous ramifications.

This falls into the classification of Aristotle’s concept in what makes a good catastrophe; peripeteia. Aristotle specifies it as the “turnaround of the situation [which] is a change by which the action drifts round to its opposite” (Aristotle 20). This principle is the turnaround of a circumstance, which is the transition from ignorance to knowledge. The circumstances include scenes of suffering and of uncomfortable actions. In Oedipus’ case, his downfall is where he finally realizes that his prediction of “self-slain” (Sophocles 44) was moiraied to happen.

Peripeteia, needed for a complicated plot, takes place when he recognizes this, as we see because quote. By this truth being actually comprehended, all effects form for Oedipus. First of all, Jocasta, Oedipus’ partner and mother, understood the fact about Oedipus the whole time; she even pierced his tendons when he was younger so he couldn’t flee when she put him in a forest. After she found out that Oedipus found the truth, she locked herself in the bedroom alone and hung herself, “for whom it was impossible to view, the ending of her anguish (Sophocles 45)”.

Oedipus is slowly introduced to the torments of this truth; “state where he could find his better half– no better half, rather the [dead-corpse] of his mother (Sophocles 45)”. With his mother/wife dead, he could no longer manage the result of what his life happened, so he no longer knows how to act, and is compelled to doing the most extreme of actions: “what followed; snatching from her dress gold pins wherewith she was decorated, he raised them, and smote the nerves of his own eyeballs, saying that they need to see say goodbye to (Sophocles 45)”.

Oedipus might not tolerate the awareness; so rather, he opted to remove his sight. He could no longer bear the real world and picked to concentrate on the psychological torture that accompanies the consideration of the reality: “What deity was it that with a leap so terrific– further than farthest– sprang on thy unfortunate fate? Trouble is me, woe is me for thee– unfortunate! (Sophocles 46)”. As blood is squealing out of his eyes, he blinds himself in misery, showing that absolutely nothing is worse than taking a look at the miserable reality.

The paradox is that despite the fact that he no longer has sight; he can now finally see the reality of the prediction. As stated when he was king, whoever the killer was to be banished from Thebes, so in order to fulfill this declaration, he asks Creon, the brand-new king “lead me to exile straight; Lead me, O my friends, the worst of murderers, or mortals most accurst, yea and to Gods primary item of their hate. (Sophocles 48)”. In addition to the need of exile, he also asks Creon to take care of his daughters, as he can no longer bear the sight f them: “Knowing what is left of bitter in the life which at guys’s hands you needs should henceforth live (Sophocles 53)”.

This reveals that Oedipus is speaking to his daughters and telling them the fact, which is that nobody will want to marry them since they were born from an incestuous marriage and due to the fact that of this, they will be omitted from this society: the scaries of his actions stop to stop. Oedipus is then banished from the city, expressing “to Gods, above all men, I am a mark for hat (Sophocles 53)”. Oedipus loses his sight and family, exiled from the city of Thebes, however acquires the fact and resides in humility.

Oedipus’ hubris was a mixture of rage and pride that unfortunately was possessed. The Greeks believed that this sin was severe and among the most harmful due to the fact that individuals with such pride believed that they were above the Gods. Seeing that Oedipus’ arrogance is so strong as an ensuing it caused his failure. Therefore the result of hubris led him to a tragic fate. It is just when Oedipus’ plucks out his eyes that he returns to a human state. Oedipus’ character draws out his hubris, hamartia and acknowledgment that enable it to fit under the concept of Aristotle’s intricate plot.

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