On the bad side, Oedipus suffers from hubris pride which makes him blind to his own flaws. As he is promising dire punishment to whoever is responsible for bringing the plague, it never once occurs to him that the person might be him.
He is blind to himself and thinks he can do no wrong. Oedipus Rex, who has the chance to learn from his mistakes, has the courage to stand up for what he had done wrong. He learns from his mistake, happy to have the experience.
He agrees that it is his own fault- that he has brought his mistakes upon himself. One example of dramatic irony is when Oedipus is looking for the killer of the king Laius-his father. The irony here is that he is looking for himself because he is the murder of his father. Oedipus knows that he killed someone, but what he does not know is that it was Laius, the one he murder.
It placed a great plague over Thebes and refused to remove it until someone correctly answered its riddle. Many heroes attempted to answer the riddle, but each one was eaten alive after answering incorrectly. When Oedipus answered the Sphinx, it killed itself. By leaving his home in Corinth, Oedipus thinks he has escaped a terrible prophecy that says that he will kill his father and marry his mother.
Oedipus has defeated the riddling Sphinx, saved the seven-gated city of Thebes, and married the queen Jocasta. After the child is born, Laius goes to an Oracle basically, a fortune teller to find out his future, and the Oracle tells him that his son will kill him. Because of his hubris, he was blind to all of the warning signs about the path he was travelling.
He refused to see. In the end, when all is brough to light, he blinds himself, so he finishes the play literally as blind as he figuratively was throughout. As a young man, Oedipus learned of his fate to kill his father and marry his mother. If we accept the Aristotelian views of good and bad, as expressed in The Good, Oedipus was indeed a good man by saving the city, ruling justly and searching for the truth although his anger could be seen as a flaw.
Although the lesson to be learned in both plays are very similar to each other, Sophocles contrast many differences between the kings such as hamartias or the punishments they receive for their actions. Sophocles wrote about kings. By examining and analyzing the origins and nature of kingship in Sophocles, one can glean a sliver of insight into a civilization that has all but disappeared. Although they wielded great power. It carves the path for many plays and stories and is usually not recognized until a situation is too late to fix.
This is represented in the two plays Oedipus the King and Antigone by Sophocles. Oedipus and Creon, the two the tragic heroes, have ignorance built up inside of them, though both are different. They then both then have realisation of their blindness by self-love, either by themselves or others. It is only two late when.
It is even more apparent between works that are connected by character, time, and theme. Sophocles did this when he wrote "Oedipus Rex" and "Antigone". When comparing the two pieces, it becomes evident that very similar vessels connected these very different plays.
Sophocles uses a specific type of figurative. In the plays of Sophocles, we see various form and displays of political power. It is shown in a variety of ways. In both plays we see very similar displays of political power.
When you think of political power today it is very different to how it was viewed back in the time of Sophocles. Sophocles shows examples of political power in his plays and these examples have many connections to people or things.
In King Oedipus, we see an arrogant and very mean king. He cares about what the people need. Oedipus was given a prophecy by a blind prophet that goes by the name Teiresias. The prophet informed Oedipus that he would kill his father and lie with his mother. While Oedipus is intent on saying what he means and on hearing the truth—even when Jocasta begs and pleads with him not to—Creon is happy to dissemble and equivocate.
At lines —, Creon argues that he has no desire to usurp Oedipus as king because he, Jocasta, and Oedipus rule the kingdom with equal power—Oedipus is merely the king in name. Creon is at his most dissembling in Oedipus at Colonus, where he once again needs something from Oedipus. His honey-tongued speeches to Oedipus and Theseus are made all the more ugly by his cowardly attempt to kidnap Antigone and Ismene. In Antigone, we at last see Creon comfortable in the place of power. Eteocles and Polynices, like their father, are dead, and Creon holds the same unquestioned supremacy that Oedipus once held.
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