Catherine's tragedy is our universal susceptibility to the superficial: the chasm between the qualities that our reflective sensibilities recognize as good and admirable, and those that possess us with passionate longing for another. As Catherine resignedly observes (in connection with her father's frigidity): "we can't govern our affections" (p. 141). Thus, evil can seduce us, and virtue leave us cold. When this is the driving element in a tragic tale, a reader's search for the enlightened perspective is vain. There is no improving lesson; there will be no progress; and reiterations of the tragic pattern will never cease.
This addition to a well-known story by Sophocles makes the resultant dramatic irony extremely effective. His evident flaws of character make it plausible that he could have unknowingly killed his father and married his mother. He is human but at the start of the play his excessive pride, impetuousness and efficiency, all human failings, seem to obscure and divert his search for the truth. Furthermore, he is arrogant and conceited, particularly concerning his personal successes: "Oedipus: Why, when the monster with her song was here, spak'st thou no word our countrymen to help? And yet the riddle lay above the ken...and called for prophets skill...but then I came...and slew her."
Along the way he cannot control his temper and this personality flaw leads him to his our destruction. Blinded by ignorance and pride drives him to accuse Creon of trying to overthrow him. Sophocles use the blindness of Tiresias to point out the great power behind wisdom and understand through Oedipus situation. He sends the message that wisdom, knowledge are important aspects of life one should have because without them we are we will forced down a path of suffering and destruction. Humans have power when they have knowledge and insight but that power is liable to error because in reality we are all flawed with blindness to the truth and our own destruction can be an inner force that eats us out until we are forced to face the truth.
Trefousse, Hans L. Andrew Johnson: A Biography. New York: Norton, 1989. Print.
This praise for saving the country only serves to inflate Oedipus's ego, which the author displays as he writes: That riddle was not for anyone w... ... middle of paper ... ...evenge his foul murder and most unnatural murder." The spirit goes on to reveal how Claudius murdered him and asks Hamlet to retaliate. This divine intervention forces Hamlet to do what his father bids. If it were not for this action made by the ghost of his father, his fortune would be different. In Oedipus the King and Hamlet, the protagonists are victims of unmanageable forces in their environments.
Consequently, Oedipus fails, and is met with the horrific events that he was so determined to escape from. The first oracle in Oedipus the King is heard at the Oracle at Delphi, where Creon comes back to the land of Thebes with a solution to the people’s concerns. Specifically, Creon informs his king, Oedipus, that the only way to stop the plague is by finding and punishing the murderer of the late, King Laius. Oedipus initially treats this oracle with excessive curiosity and begins to interrogate Creon about the death of their late king. When Oedipus is met with answers, he vows that he will find the murderer.
Thus, we can conclude that the power of “seeing the truth” deviates greatly from the power of sight in reality and can lead to an expedited fate or a detrimental occurrence. Throughout Oedipus’ quest to disprove prophecy and discover the truth about his life, his incredible hubris causes his reaction to his final discovery to be one that flaws his nobility. Upon realizing the truth, Oedipus gouges out his own eyes in attempt to become superior because he is amazed at the fact that a Tiresias, a blind prophet who he has just recently insulted because of his inability to physically see, was able to project Oedipus’ fate and outsmart the ever so noble and ever perfect Oedipus (which is how he invasions himself.) Oedipus’ desire to be the best at everything overwhelms him as he gouges out his own eyes to make himself even more superior, because his false perceptions about the true powers of blindness and sight has led him to believe that being blind makes you superior: “I did it all myself! What good were eyes to me?
Marlow saw Kurtz's death as "...a moment of triumph for the wildernes, an invading and vengeful rush, it seemed to me, I would have to keep back alone for the salvation of another soul"(Longman p. 2243). Now the lie is not only justified but honorable. Marlow's more noble self - his spiritually attuned nature - tells us early on that, "You know I hate, detest and can't bear a lie, not because I am straighter than the rest of us, but simply because it appalls me. There is a taint of death, a flavour of mortality in lies - which is exactly what I hate and detest in the world - what I want to forget." (Longman p. 2210).
This further reinforces their false truths, their blind faith toward Oedipus. Eventually this haze of false truths clears, and they see reality. Even when they are confronted with the truth, they follow Oedipus. When Oedipus is pondering whether or not he could have killed King Laius, they encourage Oedipus. “But wait until you’ve heard the witness speak.