HAMARTIA in OEDIPUS THE KING: Conventions of a Classical tragedy

By: Karissa May Cortez

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In this paper, I hereby, propose to deal with some difficulties and uncertainties in

Sophocles’ Oedipus the King, of which some might have discussed before others I think

have not. Why does a man suffer? Why does he fall from the pinnacle of success into the

pit of disaster? As a human being, I think we are prone to our own mistakes; we cannot

grasp the reality that all of us are flawed. All humans will commit tremendous

wrongdoings and fatally, we can and we might even cause our own downfall. Every

human individual has its own flaw. Because, concerning the valid truth that we are all

shape and mold in imperfection. It is tragic is it? In his works “The Poetics,” Aristotle

discusses the concept of “hamartia” often translated as “tragic flaw”. The meaning of the

Greek word is closer to “mistake” than to “flaw” (Aristotle VIII).In what Aristotle

perceived as a perfect tragedy is when “the protagonist will mistakenly bring about his

own downfall—not because he is sinful or morally weak, but because he does not know

enough”(Aristotle VIII). And yet “the role of the hamartia in tragedy comes not from its

moral status but from the inevitability of its consequences” (Aristotle VIII). In the Play

Oedipus the King, Oedipus as a protagonist is renowned and prosperous, so his change of

fortune is unexpected. Yet, this change “should come about as the result, not of vice, but

of some great error or frailty in a character” (Aristotle VIII). Furthermore, in his works

Sophocles defined Oedipus as a tragic hero due to his flaws. Nonetheless, what is a tragic

hero? Using Oedipus as an ideal model, a tragic hero as Aristotle would imply is “a

morally good but not perfect hero who is brought from happiness to unhappiness because

of a mistaken act, to which he or she is led by a hamartia, an error in

judgment”( Aristotle VII). From this definition, he further expanded it by defining the

profile of the Classical Greek tragic hero, correlating in on what he considered as the

greatest tragedy ever written, Sophocles’ Oedipus the King. For the reason that, the

accurate classical tragedy of life, is what dies inside a man, whom we considered King

Oedipus of Thebes while he lives. Additionally, even though some critics may argue that

Oedipus had no tragic flaw, that he was an innocent victim of the gods, I propose to

refute that ignorance. Sophocles’ presented unto us the greatest tragedy of all classical

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literature. Although Oedipus vigorously tragic tale appears that he seems flawless that his

actions were justified and he’s a puppet of the gods. However, I was convinced that the

play Oedipus the King by Sophocles is evidently indicating the proposal that Oedipus had

tragic flaws; and his flaws are the basis and the cause of his own obliteration.

The question is often asked: Is it fate or is it Oedipus’ flaws that contributed to his

downfall? The thought of what Oedipus accomplishes, commits and saves is his own

nature. We can all conclude that Oedipus is a great king and is the quintessence of the

perfect Theban. He is poised, intellectual, honorable and determined. Moreover, he

demonstrates his heroism on his ability to acquire higher traits of intelligence that proves

his authority by committing great deal of courage, might, compassion and knowledge.

However, we can also conclude that Oedipus is doomed in damnation since birth. As

Oedipus is, plagued to kill his father and marry his mother in which he had committed

unwittingly and unknowingly. In his essay, “Oedipus and Job,” Meyer Fortes discusses

the aspect that Oedipus doesn’t bear any flaws at all by saying, “Oedipus is the victim of

destiny; it was appalling fate and not his own choosing that made him suffer” (Fortes 50).

I cannot understand Meyer’s idea that gods had played Oedipus like child and force

himself the knowledge of his horrendous crime. Therefore, I hereby disagree and

disclaim this proclamation, whereas, I firmly believe that Oedipus is flawed, it is neither

fate nor the gods that are responsible for his immediate ruin but himself. The immediate

cause of Oedipus destruction is neither gods nor fates, because there’s no evidence in the

text at all concerning that Oedipus must discover the truth. What causes his ruin is his

strength in courage, his loyalty to Thebes, love for his people and his desire for

knowledge. Hence, through these, he has shown us his weaknesses and his faults, his

ignorance, his persistence in knowing the truth, his pride and his selfishness. It is

plausible that these qualities can also lead to his demise. Nonetheless, we can perceive

that he is not evil. He is essentially a good individual, like any human, he commits

mistakes and has his own flaws and that what makes his story a tragedy.

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Aristotle stated in The Poetics 13 “in tragedy, misfortune should fall on an

eminent man not because he is vicious but because there is something wrong about him,

an error, hamartia” (Aristotle XIII). Hence, Aristotle illustrated that the word “hamartia

is ambiguous in ordinary usage it is sometimes applied to false moral judgments,

sometimes to purely intellectual error” (Aristotle XIV). Even though the validity of the

plague and the solving of the riddle of the Sphinx is particular instance brought up

Oedipus heroism, as the play progresses, other characteristics appear and further add to

the problem to such a point that it is inevitable he will further meet his catastrophic end.

Therefore, Oedipus’ tragic end is not a result of a plot by the fates, but rather a result of

the characteristics that Oedipus himself possessed. In the end we can all identify that

Oedipus encompass tragic flaws or hamartia that lead to his ruin.

I

What has man done to deserve such doom? What is Oedipus hamartia? Oedipus

has a lot of flaws to begin with. An example of Oedipus flaws is his ignorance. Hence,

“The greatest enemy of any one of our truths may be the rest of our truths” (James 43),

the widely popular piece of advice from William James directly applies to Oedipus.

Unfortunately, for Oedipus, he is incapable of following such advice. As Winnington

affirmed, “Oedipus trusts his intellect too much and must learn how fullible it is”

(Winnington 53). It is in clear understanding that through his ignorance Oedipus become

impulsive in his decisions and becoming more and more judgmental. He accused Teresias

as the murderer without even thinking. An instance is when Oedipus is speaking to his

people who are experiencing the plague that has overcome the city of Thebes he says to

his people, “I know that you are deathly sick; and yet, sick as you are, not one is sick as

I” (Prologue Line 62). It is evident that Oedipus is ignorant whereas he does not

acknowledge the suffering that his people are experiencing. In his work, “Know thy self”

and “Nothing too much,” Martin Kallich argued that “the philosophical theme of

Sophocles’ play is mild agnosticism or neutral fatalism” (Kallich 33). Likewise, Oedipus

error lies in his ignorance of “material facts and circumstances” (Aristotle XIII). Besides,

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Bowra acknowledged and supported the thought that “Sophocles allows no doubts, no

criticism of the gods….If divine ways seem wrong, ignorance is to be blame” (Bowra

82). It’s unambiguous that Oedipus failures lie in his false judgment, his lack of

knowledge on the circumstances and the consequences that he himself is encountering.

II

A second substantial instance of Oedipus flaws Oedipus’ inability to see the truth

and his persistence on knowing the forbidden truths about his destiny. Oedipus passion

for the truth and his goal for wisdom becomes his vanity that he refused to believe

anyone who is against him. When Oedipus speaks to Teresias, he says, “What a wicked

old man you are! You’d try a stone’s patience! Out with it! Have you no feeling at all?

(Scene I line 321) Oedipus admits that Teresias is blind and mocks the prophet for his

blindness; However Oedipus also knows that the prophet can help overcome the plague

brought on by Apollo. The only problem is Teresias refusal to help in which Teresias

then responds to Oedipus. He says, “You are all ignorant. No, I will never tell you what I

know. Now it is my misery, then it would be yours” (Scene I line 314). At the beginning

of the play, in scenes where Teresias refused to tell Oedipus the truth about King Laois

death, Oedipus even accused Teresias as the murderer. “You planned it, you had it done,

and you all but killed him with your own hands: if you had eyes, I’d say the crime was

yours, and yours alone” (Scene I line 331). As Oedipus begins to unravel his weakness,

he is persistent in knowing everything. While Teresias fully knows the truth of Oedipus

cursed origin, he knows that he must not reveal his identity. Teresias is deeply concerned

for Oedipus but he cannot go against Oedipus temperamental actions: “I do not intend to

torture myself, or you. Why persist in asking? You will not persuade me” (Scene I line

320) and “I have gone free, it is the truth that sustains me” (Scene I line 340). Teresias

know deeply that it is terrible to see the truth when the truth is only pain to Oedipus. As

their discussion turns into an argument, subsequently, Teresias gave in and told Oedipus

the truth but Oedipus does not want to believe the truth. “I say that you are the murderer

whom you seek” (Scene I line 347). Oedipus begins to insult the prophet. He says, “Has

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your mystic mummery ever approached the truth. Oedipus has flaws in a sense that he

demonstrates error in judgment when he disregards Teresias’ warning. He is too stubborn

to listen to what Teresias has to say to him. In doing this, he creates his own tragic

pathway to obliteration. He disregards all the information given to him, his persistency in

seeking for the truth, the whole truth and nothing but the truth shows his weakness.

We, do, however know that as Oedipus learns of Laius’s death, he pursues

knowledge of the tragedy and tries to expose the murderer to no end. Nevertheless, we

all can expect that “in a time of universal deceit, telling the truth becomes a revolutionary

act” (Orwell). Even his beloved Iocaste and the shepherd refused to explain to him of his

cursed life. Yet he never gives up, even if every step he takes to solve the mystery of the

murder brings him closer to self-exposure, yet Oedipus never hesitates to finding the

truth, no matter what it is: “If you have, tell me, it is time things were made plain” (Scene

III lines 1003). Jocasta tells Oedipus, “For God’s love, let us have no more questioning!

Is your life nothing to you? My own pain is enough for me to bear." Jocasta is telling

Oedipus not to listen to the oracles and let it go. However, Oedipus’ persistence in

equating his identity is unstoppable: “Such being my nature, I cannot become something

else, I cannot give up the search into my origin, and I will know who I am” (Scene IV

1084-1085). Oedipus need not have forced the truth from the shepherd, but because he

cannot rest with sufficient lies, he must tear away his illusion of his own life in which he

had lived and contented for so long. In the near end, he had forced himself to recognize

the last puzzle, the puzzle of his own existence. “You will die now unless you speak the

truth” (Scene IV lines 1093). Nevertheless sometimes, it is in constant validity that some

truths are better kept, whereas, as Nietzsche stated that “The edge of wisdom is turned

against wise man; wisdom is a crime committed on nature” (Nietzsche 135).

Consequently, that is Oedipus major flaw, he is keen to know more than he should, and

he disregards himself against it, is an act of self- destruction. Because self-destruction as

Verseyni established is “the natural outcome of self-assertion through self-knowledge”

(Verseyni 205). Therefore, in the case of Oedipus, his knowledge necessarily leads to his

own catastrophe rather than his salvation.

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Oedipus hamartia is clearly becoming more apparent as the story progresses.

When Oedipus discovered the tragic truth about his life, he failed as a human being

because he is insufficient unto him self. As Warlock relates Oedipus’ hamartia is “He

was in fault for not perceiving the truth, now he is in fault because he is too urgent to see

it” (Warlock 113). Therefore, it is inevitable that Oedipus blinded himself after he knew

what horrible misdeeds he had committed before, he cannot fathom the idea that all the

time the only person that he was searching for is himself:

No more, No more shall you look on the misery about me.

Too long, you have the horrors of my own doing!

Know the faces of those, whom I should never have seen,

Too long been blind to those for whom I was searching! (Exodus line 1221)

As Verseyni indicated, “Oedipus tries to know himself, equate himself with himself, but

the final result is merely the revelation that there is something basically wrong with the

equation” (Verseyni 206). Oedipus biggest flaw is evident here, he cannot live without

knowing himself yet he cannot live having found out who he really is. In addition,

Verseyni quotes in evidence that Oedipus is responsible for his downfall: “Neither

blindness nor sight is conducive to life: not knowing what he is, a man cannot be what he

is; knowing what he is, man cannot bear to exist” (Verseyni 206).

III

Other attempts to convey the thought that Oedipus is flawed is his pride in himself

“Hubris” and his egotistical behavior (Aristotle VIII). After all, how can Oedipus The

king a tragedy without a sin? Oedipus arrogance and hasty temper seems to compile his

flawed characteristics. In The beginning of the play, Oedipus shows arrogance. In the

prologue scenes, he says, “I Oedipus, who bears the famous name” (Prologue line 8).

This apparently justifies that Oedipus has much pride for himself. He feels that he is far

important than anybody else, and that no one is above him. According to Claudianus

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“Pride sullies the noblest character” (Claudianus). This specific quote clearly reflects to

Oedipus. Hence, Oedipus demonstrates nobility yet again; he pride himself with

paramount arrogance that he thinks no one can stop him. Moreover, there are other parts

on the play in which he shows too much pride, as Oedipus is saying that he can't be

accused of the murder, and that no one can threaten his “kingship which is caught with

wealth and numbers?” (Scene2 line 547). Unfortunately, Oedipus failed to avoid his

hubris. In his essay, “The Tyrannus: Actions and Actors,” John Jones argued about the

matter that “Oedipus failed to control and evade his hubris”: he is confident of his own

success, he is quick to accuse Teresias and Creon of plotting against his royal person and

station” (Jones 144).Another instance in which Oedipus express conceit is by taunting

Teresias of his blindness.” In Scene 1, Oedipus affronted Teresias and pride himself by

stating “You child of endless night! You cannot hurt me or any other man who sees the

sun” (Scene I line 361).

IV

Such arrogance can lead into narcissism and yet almost an equal function of

Oedipus hamartia, is his flaw and his idea that he is far superior and far crucial than any

body else. I consider the thought that Oedipus is selfish, whereas he demonstrates and

exhibits his self-centered behavior in times where he refers to his kingship and how

authoritative he is. In the beginning of the play where he stated, “I know that you are

deathly sick; and yet, sick as you are, not one is sick as I, Each of you grieves alone,

while my heart must bear strain of sorrow for all-myself” (Prologue Line 62). This is

definitely showing his self-importance, he pays no attention to his populace tormented

with disease and havoc in which the plague had caused. Additionally, Oedipus expresses

egotism “It’s for me, for God, and for the city that staggers toward ruin that you must

fulfill these junctions” (Scene 1 line 221). Hence, we can perceive here, Oedipus is far

more concerned in himself rather than his country. Others may contradict this statement;

others may argue with this, they could disagree that Oedipus is devoted to his country,

that he had clashed with his fate and ruined him self because of this admirable act.

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Nevertheless, although I have some pity on him because He is a marked man and

doomed since birth, I found his character somewhat deplorable. After all, as the realist

author Joanne Kathleen Rowling had affirmed in my generation, “It is our choices that

show what we truly are, far more than our abilities” (Jk Rowling). Hence, Oedipus is

possessed with far great qualities, yet he succumb himself in his weakness, he choose to

act with conceit and is far more concerned that his image will be damage by the

allegations, that he murdered King Laius than whether they may be true. He seems

revolted at the thought that he is not faultless, that his illusion of his life may be entirely

the contrary. Oedipus believes that he can do no wrong. There are many examples in the

story of his conceit. In the beginning, he claims to act for King Laius in his own self

interest. He associates himself with the oracle, daring his audacity on the idea that he was

the only one to be able to solve the Sphinx's riddle: “Where were you when the monster

was here weaving her spells and taunts? What words of relief did Thebes here from you?

I came and smothered her, using only my wit” (Scene I lines 383). Moreover, Oedipus

also exclaims “Wealth, power, craft of statesmanship! Kingly position, everywhere

admired!” Although he was speaking to Creon, condemning him of yearning for his

throne, Oedipus clearly states that he holds the position everyone admires and wishes to

obtain. Oedipus also wants to keep his throne and save himself. Even the Chorus is aware

of his overwhelming arrogance and selfishness. In the first Chorus, the chorus criticized

and announced Oedipus as “the tyrant is a child of Pride, Who drinks from his great

sickening cup, Recklessness and vanity” (Scene 1 line 164). It is obviously

comprehensible that Oedipus is exhibiting his ego in the play. Might that perhaps the

reason why people and gods have been so cruel to him because of his pride and his

selfishness? It seems reasonable. Whereas, I firmly believe that Sophocles had

established this awful behavior of Oedipus as an instance. Accordingly, these several

cases of hamartia is established as several cases in point that provides us a rationale

explanation in which Oedipus with flaws validate his downfall.

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The question which I have raised in this paper may well have other aspects to

some readers. Others may refute my proposal and yet that’s what intrigues me about

Oedipus the King, It allows our minds, heart and souls to search and grasp the causes and

effects of Oedipus characteristics. Without limits we try to unravel his tragic story like a

modern day CSI, we try to find clues and justify them in a sense. We are left grasping for

leftovers, often read texts; we will be left devouring over different points of view, trying

to conjure and convey our ideas to Sophocles. And yet, we know deeply that our

arguments and questions will by no means be answered sufficiently and accurately. So far

as I can criticize and conclude, that it is Oedipus himself who encompass flaws of his and

not the reality that he killed his father and wed his mother that ruined him. For the matter

that Oedipus is atoning for guilt, for his mistakes and for the sake of populace of Thebes

is suitable enough. This affirmation is surmises by Jean Nidetch “its choice –not chance

that determines your destiny” ( Nidetch). Besides, it is factual that “Destiny is a tyrant’s

authority for crime and a fool’s excuse for failure” (Bierce). In the end, we can envision

that Sophocles excels in composing an exceptional prose of tragedy. He demonstrates

that one’s writer has to be concerned with an individual’s heart, body and soul in writing

tragedies. Whereas, individuals can be universal therefore, one can completely acquire its

own qualities and still every individual can still identify with that person. Furthermore,

Adams has a generalized theory about Oedipus The King, he indicates “Oedipus stands

for something –ideal man, or all humanity, or like the play has been supposed to

represent expiation through suffering, and the tragic hero has even been compared to later

projects of veneration” (Adams109). That aphorism evidently associates with Aristotle’s

idea of a noble turned tragic hero due to the mistakes that he had committed. Yet, even

though Oedipus is flawed, I have come to realize that there’s more to him than we will

ever know. Because of his error he had found who he really is, he tears himself in tragic

humility. In our age, were books are tarnished by video games and computers, it’s

remarkable that we can learn something from Oedipus, a work of masterpiece penned

2,000 years ago. We can learn something of valuable; the

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consequences of our Hamartia, considering all of us are flawed, this book does inspire us

to take a better look on our self and our own mistakes in life.