Oedipus Analysis Flashcards
O’s remedy is decisive action
“You haven’t wakened me–/ I have wept through the nights…labouring over many paths of thought./After a painful search I found one cure”
- O as a man of action scorns inactivity, yet he does not behave entirely impetuously when he seeks the Delphic oracle – careful deliberation and reflection have brought O to the decision
- Additional evidence that he is in tune w/ his ppl’s needs + cares deeply
- As ruler, O does not have to ask the oracle for assistance; it is of his own free will and hand.
Tactfully vague in his suggestions to O
He begs O to “Act now” yet only suggests that “perhaps [he’s] heard the voice of a god”
- The priest hints that O might find some recourse for divine intervention but does not explicitly ask for it
- Important evidence that shows O is acting independently here when seeking oracular advice – though this would certainly be well received
- The vague nature shows respect for O = tyrannous/king / + trust in his wit + intellect in resolving past problems
O to C
“Speak out,/speak to you all. I grieve for these, my people”
- O seeks full publicity of oracular response despite Creon’s hints that the information might best be heard “inside” and in private.
- O’s decision alone for the ppl to hear the news directly – cannot repress the news or suppress information if things go badly
O quick to suspect political intrigue
Disregarding the account that Laius was murdered by “a whole band” of “thieves”, O attributes this to a singular “thief…paid off in Thebes”
- O already suspects Laius’ murder was a conspiracy to take the throne and, while not stated publicly until his confrontation with T + C, he believes this is the work of C
(His arrival at Thebes long ago was an unexpected obstacle to their plans then and they are seizing the occasion of the plague and the oracular response to shield themselves and put their original plan into execution.)
Prologos
Sophocles utilises imperative sentence to show Apollo’s authority over mortals.
Apollo [relayed by the Oracle to Creon and then] to Oedipus:
The God, Apollo has commanded Oedipus to ‘drive the corruption from the land’ to cleanse Thebes of Laius’ murder.
Oedipus’ invocation of Apollo reveals the ancient Greek belief in the gods’ influence over human affairs. Apollo’s command signifies a divine imperative, while Oedipus’ willingness to act demonstrates his sense of duty as a ruler.
‘Corruption’ denotes the pollution or the plague that has afflicted Thebes; and the deeds Oedipus unknowingly perpetrated: patricide (killing of his father) and incest (marrying his mother).
Ironically, Oedipus is the ‘source of trouble’, but also the means to ‘cleanse’ Thebes, and becomes the source of its salvation as he pursues his investigation.
Prologos
Sophocles utilises imperative sentence to show Apollo’s authority over mortals.
Creon will only begin by answering Oedipus’ first question, of the need to ‘banish the man, or pay back blood with blood. / Murder sets the plague-storm on the city”
Clear the unavenged murder is the cause of the play
Retributive justice - pursuit of trying to undo what has not been put right.
Prologos
Sophocles utilises dramatic irony.
Oedipus makes a determined commitment to ‘bring it all to light… I am the land’s avenger… I’ll rid us of this corruption”
In full confidence of the outcome and his ability to resolve the plague. High modality
O characterised as an active force whose unbroken record of successful action in the past inspires him w/ full confidence for future.
The audience is acutely aware of O’s impending discovery of his own involvement in the crime, while he remains oblivious.
Prologos
Sophocles employs a dramatic irony.
Oedipus declares:
‘Here I am myself- you all know me, the world knows my fame: I am Oedipus.’
-Oedipus referring to defeat of sphinx + his rise to power in Thebes
- Boasting - no more then wear the priest and chorus say themselves, He is uttering a fact - His fame is known
- Affirming credentials as just and noble king, capable of attending to needs of people.
- “Here I am myself” - reflect a mistrust in the capacities and capabilities of others and shows benevolent and gracious case towards people
- Ironic b/c Oedipus fame will be known and surpass the ages b/c O will become infamous for killing his father/ marrying his mother / raising incestuous children
Prologos
Sophocles utilises positive characterisation.
O to the priest:
“Speak up, old man […] what preys upon you so? You can trust me.”
-Audience perception of Oedipus + b/c O = active + decisive leader/willing to ‘help’ and ‘do anything’ for his people.
- O is already saviour of Thebes and intends to be so again
- O is aware of his people’s understandable ‘fear’ but is also for a ‘strong desire’ to be ‘trust[ed]’ by those who are suffering
- Commentary on athenian leadership
Prologos
Sophocles deploys dramatic irony
O to priest:
“I am ready to help, I’ll do anything. I would be blind to misery not to pity my people kneeling at my feet
O show = noble king @ start of play - benevolently + earnestly acknowledges his peoples desperate supplicants and pitiful
- not being/behaving callous or distant
- Commentary on Athenian Leadership
Word or dramatic irony b/c audience know only way he ca stop plague is to banish himself from city.
‘Blind’ comment = dark irony considering he blinds himself after anagnorisis (is blind to truth)
Prologos
Sophocles uses nautical Imagery
Priest to Oedipus:
“[…] our ship pitches wildly, cannot lift her heard from the depths, the red waves of death… Thebes is dying”
-Nautical imagery reflects Athenian obsession with war
- Tragically, the setting of Thebes at the desolate and the devastated city. This reflects the plight that had befall Athens.
- Sophocles empowers audience w. awareness of magnitude of collective crisis / malady that mirrors a dying state.
- Foreshadows the turmoil that will engulf Oedipus as he begins to investigate who killed Laius.
- Sophocles suggesting that the ‘Black Death’ or plague, that affected crops, animals, and people was a manifestation of divine wrath of gods.
Prologos
Sophocles uses metaphor + religious symbolism
Priest to Oedipus
“Thebes, city of death, one long cortege and the suffering rises wails for mercy rise and the wild hymn for the Healer blazes out clashing with our sobs our cries of mourning— O golden daughter of god, send rescue radiant as the kindness in your eyes!”
Death dominates the city. Cortege = funeral
procession
People of Thebes pray to Apollo for help / hope Oedipus can communicate with him
Apollo = physician to the Olympian gods, whose
wounds or diseases he cured.
Gods = living entities that can choose to help if
they wish to. Transactional relationships with capricious deities → adoration / worship → kindness / sympathy
Thebans correctly identified plague = punishment but don’t know what for.
Ext. Repeated references to eyes = further
example of foreshadowing the catastrophe that will befall oedipus
Prologos
Sophocles uses dramatic irony
Priest pronounces that Oedipus is ‘the best of men’.
DI b/c O’s actions = rash + hubristic, ‘strippling!’
himself of everything that was valued.
O praised for foresight, in making Creon his herald, but O’s impatience → character flaw that → tragic downfall.
Even the ‘best of men’ will be exposed for their impulsiveness / explosive temper + arrogance.
O’s hamartia is revealed as he ‘act[s’ to ‘raise the city’ but lacks the necessary prudence to lead.
Sophocles’ message = just acting is not effective
leadership; real leaders must…
