Essay about Oedipus Character Traits

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Oedipus submits the offensive demonstration of slaughtering his dad and wedding his mom. The grievous occasions that pursue appear to be able to discipline for this wrongdoing. However, in Sophocles' Oedipus the Ruler, Oedipus is just 'an offspring of Fortune' (Sophocles, 1080), not blameworthy of his wrongdoings since his destiny was resolved before birth.

In endeavoring to keep away from his destiny, Oedipus perpetrates his wrongdoings unconsciously. He comprehends the shocking idea of the wrongdoings told in the prediction so he 'fled to some place where I ought not to see satisfied/the notorieties told in that feared prophet' (796-797). Oedipus purposely resists his destiny out of the expectation that he won't execute his dad and wed his mom - two sins that he attempts to maintain a strategic distance from no matter what. Be that as it may, in his sincerity to dodge his destiny, Oedipus discovers it. Had he wished to pursue the prophet's words from the start, Oedipus would have remained in Corinth, slaughtered his non-permanent dad, and wedded his received mother. However, since Oedipus tells the courier, 'Elderly person I didn't wish to murder my dad,' (1001) he attempted to save his 'folks' from his tragic predetermination. Without a doubt Oedipus still feelings of trepidation 'Merope . . . Polybus' better half' (990), on the grounds that he believes that his destiny will constrain him back to Corinth and lie with her. On the off chance that Oedipus is blameworthy of anything it is interesting. He concedes that his folks didn't know about his voyage to the Prophet, an outing that starts him on his way to destruction. At the point when he meets his real father, he slaughters him since 'he struck me from his carriage,/full on the head with his two pointed prods' (809-810). Here Oedipus isn't carrying on hate towards his real father, yet is returning blow for blow, as was regular in the day. The union with Jocasta was additionally a matter of the fortuitous event, as he wins her hand not by unfairness yet by sparing Thebes from the Sphinx. While ironically Oedipus satisfies the prescience by endeavoring to stay away from his destiny, one can't censure him for difficulty.

While Oedipus butchers his father and marries his mother, he rebukes himself for his grandiosity towards his fate and to quiet Thebes of its anguish. Exactly when Oedipus gouges out his eyes, he explains, 'they will never watch the bad behavior I had submitted or had done upon me!' (1270-1271). Oedipus is humiliated about what he has done and comprehends that a self-conveyed order is the most ideal approach to alter the issue. Right when the subject states that he would be 'favored dead over outwardly hindered and living' (1367), Oedipus answers this is the best way to deal with rebuke his vainglory. He uncovers to them that 'I don't know with what eyes I could look' (1371) upon his people, 'those two to whom I have achieved things justifying more unfortunate order than hanging' (1373). Oedipus, while not answerable for his wrongdoings, feels that he is disrespecting the guardians that raised him by stupidly challenging his destiny. He additionally understands that he is the reason the city endures and that he 'ransacked [his] hopeless self' (1380) of anything pleasurable when 'I told all to drive him out,/the criminal since demonstrated by God unclean' (1381). His wrongdoings pre-appointed, Oedipus was a risk to Thebes before he set foot in the city. He would like to 'live in the mountains where Cithaeron is,' (1451) so he can 'kick the bucket by their announcement who looked for/in reality to murder me' (1454-1455). Oedipus requests banish in the interest of the city, so it will never again endure. Seeing what has happened, Oedipus understands that a higher power is liable for his fate and his violations.

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Apollo holds extreme obligation regarding Oedipus' violations since Oedipus is a minor pawn in the god's arrangement to rebuff Thebes. In the event that Oedipus was liable for his wrongdoings, Apollo would have rebuffed him legitimately. Yet, Oedipus takes note that while it was 'Apollo/that brought this unpleasant sharpness, my distresses to culmination' (1330), 'the hand that struck me was none however my own' (1331). Oedipus' doesn't endure the perfect anger of Apollo, yet rather exacts his own discipline. Apollo's fury appears to fall upon Thebes, which endures as a result of Oedipus' essence. The tune speculates a divine being is grinding away against the city when they guarantee that a War God ringed with the calls of men, a savage God who consumes/us' (191) is answerable for the city's infections. Apollo rebuffs the city further by having their lord, a man known for significance, be the contamination 'which holds [Thebes] in this obliterating storm' (101-102). Yet, Oedipus would not have come to Thebes had Apollo's prophet revealed to him that he was 'destined to lie with [his] mother' (791) and 'bound to be the killer of the dad that conceived [him]' (793-794). Therefore, Oedipus accidentally turns into an instrument of Apollo, sent to Thebes to rebuff the city.

It could be contended that Oedipus' pompous character realizes his own hopelessness, making him legitimately liable for his wrongdoings. Pomposity and narcissism sat well in Greek society, as the Ensemble clarifies that 'rudeness breeds the despot' (874) and that 'if a man strolls with haughtiness . . . may a malevolent fate destroy him for his not well-featured pride of heart!' (885-888). Oedipus is pompous and rigid; he alludes to himself as 'Oedipus, whom all men call the Incomparable' (8), and asks his subjects 'for what reason do you stay here with your suppliant crowns?' (2) as though they were humans arguing with a divine being. Oedipus' pride is fed by the individuals of Thebes, as the cleric discloses to him that 'it was God/that helped you men state, and you are held/with God's help to have spared our lives' (38-40). Therefore, Oedipus makes grandiose decrees - he tells the individuals that the killer of Laius will 'destroy his life/in hopelessness to hopeless fate' (247-248) - yet does little to enhance the circumstance in Thebes. No doubt Oedipus is accepting his simple remunerate for his treatment of others, particularly when he discloses to Creon that his lone decision is to slaughter or expel him for assumed foul play. Oedipus likewise demands that he 'must be ruler' (628), in spite of the way that he offers equivalent power to Creon. The Chorale discloses to Oedipus that 'the individuals who are fast of temper are not sheltered,' (617) an admonition Oedipus neglects to notice. However, notwithstanding his pride and self-importance - which are looked downward on - Oedipus' triumph over the Sphinx bests his own blemishes. The cleric reminds Oedipus that 'your coming spared our city from that which we paid of old to the Sphinx,' (35-37) which is the main explanation Oedipus progressed toward becoming lord in any case. It was through chivalry that Oedipus acquired the honored position of Thebes, not through foul play or presumption. Lamentably while Oedipus is considered the 'noblest of men (46) he is fixed by a 'horrible prophet . . . from the Divine beings' (992) without even an opportunity for recovery.

While Oedipus carried out genuine wrongdoings, he did them reluctantly and out of obliviousness. Truth be told, Oedipus doesn't assemble judgment from the individuals - just pity. As the Ensemble lets him know: 'In reality, I feel sorry for you, however, I can't/see you, however, there's a lot of I need to ask/and a lot to learn and a lot to see' (1303-1305). Oedipus, when a lord, is presently a messed up man and fills in as an exercise to Thebes as opposed to an object of scorn.

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Essay about Oedipus Character Traits. (2023, April 21). Edubirdie. Retrieved April 15, 2024, from
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