Oedipus Rex

Sight and Blindness

References to eyesight and vision, both literal and metaphorical, are very frequent in all three of the Theban plays. Quite often, the image of clear vision is used as a metaphor for knowledge and insight. In fact, this metaphor is so much a part of the Greek way of thinking that it is almost not a metaphor at all, just as in modern English: to say "I see the truth" or "I see the way things are" is a perfectly ordinary use of language. However, the references to eyesight and insight in these plays form a meaningful pattern in combination with the references to literal and metaphorical blindness. Oedipus is famed for his clear-sightedness and quick comprehension, but he discovers that he has been blind to the truth for many years, and then he blinds himself so as not to have to look on his own children/siblings. Creon is prone to a similar blindness to the truth in Antigone. Though blind, the aging Oedipus finally acquires a limited prophetic vision. Tiresias is blind, yet he sees farther than others. Overall, the plays seem to say that human beings can demonstrate remarkable powers of intellectual penetration and insight, and that they have a great capacity for knowledge, but that even the smartest human being is liable to error, that the human capability for knowledge is ultimately quite limited and unreliable.

The Limits of Free Will

Prophecy is a central part of Oedipus the King. The play begins with Creon's return from the oracle at Delphi, where he has learned that the plague will be lifted if Thebes banishes the man who killed Laius. Tiresias prophesies the capture of one who is both father and brother to his own children. Oedipus tells Jocasta of a prophecy he heard as a youth, that he would kill his father and sleep with his mother, and Jocasta tells Oedipus of a similar prophecy given to Laius, that her son would grow up to kill his father. Oedipus and Jocasta debate the extent to which prophecies should be trusted at all, and when all of the prophecies come true, it appears that one of Sophocles' aims is to justify the powers of the gods and prophets, which had recently come under attack in fifth-century B.C. Athens.

Sophocles' audience would, of course, have known the story of Oedipus, which only increases the sense of complete inevitability about how the play would end. It is difficult to say how justly one can accuse Oedipus of being "blind" or foolish when he seems to have no choice about fulfilling the prophecy: he is sent away from Thebes as a baby and by a remarkable coincidence saved and raised as a prince in Corinth. Hearing that he is fated to kill his father, he flees Corinth and, by a still more remarkable coincidence, ends up back in Thebes, now king and husband in his actual father's place. Oedipus seems only to desire to

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