Oedipus begins the play as physically able to see but figuratively blind, and ends the play as the inverse.įinally, the character of Jocasta serves as a focal point for many of the most ironic moments in the play. Ironically, once Oedipus finally begins to ‘see’ the truth he becomes physically blind himself just like Tiresias. He never realised Polybus and Merope were not his real parents, he failed to recognise Laius as his father and now he cannot see that he is the cause of the plague in Thebes. Oedipus has been blind to his reality his whole life. Tiresias makes this distinction between literal and metaphorical blindness when he says that Oedipus is, “blind to the corruption of your life” (471). Firstly, this is ironic as Oedipus is the one blind to his current situation whereas Tiresias is very much aware of everything that has happened in Oedipus’ past. Oedipus puns on the Prophet’s blindness by suggesting he is a, “seer blind in his craft!” (442). Tiresias’ claim that Oedipus has caused the plague does not sit well with the King. The argument between Oedipus and the prophet Tiresias is a hotbed for dramatic irony. This scene as a whole is permeated in dramatic irony with Oedipus making claims such as “If I’d been present then, there would have been no mystery” (249-250) or that he and Laius would have been friends as any children they have share the same mother and so they have a blood bond (295-298). This is followed up by Oedipus claiming that if the murderer has deceived him and managed to hide in the royal house then, “may the curse I just called down on him strike me!” Oedipus has effectively cursed himself twice. The tragedy ends with Oedipus in agony having just blinded himself as he limps out of Thebes. Not only is Oedipus unknowingly cursing himself, but his eventual fate matches his prescribed curse. The dramatic irony here is multi-faceted. This includes a curse on the mystery murderer with Oedipus proclaiming, “let that man drag out his life in agony, step by painful step” (283). Once Oedipus learns from Creon that the cause of the plague is Laius’ murderer who still lives in the city, he declares a series of proclamations. These events all occur several years before the events of Oedipus Rex but are referenced throughout the play and would be known by the ancient audience.Īn initial example of dramatic irony in the play arises from Oedipus’ vow to drive the plague of Thebes. Oedipus rules with Jocasta and has two daughters with her, completely unaware that she is his mother and that the man he killed on the roads to Thebes was not only the former king but his real father. Oedipus solves the riddle and defeats the Sphinx and is justly rewarded. Oedipus is told by the citizens that if we can decipher the Sphinx’s riddle he will be rewarded with the now vacant role of King of Corinth and the widowed Jocasta. Oedipus arrives at Thebes and finds that it is under attack by a malevolent Sphinx. The younger and fitter Oedipus slays Laius and thinks very little of it. On the roads to Thebes, Oedipus encounters Laius and the two men come into a disagreement that escalates into a fight. Oedipus is understandably shocked by this prophecy and vows to never return to his ‘parents’ in Corinth and so decides to travel to a new city. An outraged Oedipus consults the oracle at Delphi who reveals to him that he will one day murder his father and sleep with his mother. Oedipus grows up under the assumption that he is the heir to the Corinthian throne until he is told by a drunkard at a banquet that Polybus is not his real father. Unknown to them, Oedipus was rescued by a shepherd and eventually adopted by the rulers of Corinth, Polybus and Merope. From Jocasta and Laius’ perspective their only child died there that day. It is revealed that Laius and Jocasta were told a prophecy that Laius would be murdered by his own son and so left the infant Oedipus to die on a nearby mountain.
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