Oedipus Rex

First, in terms of differences, 'Jocasta' is a modernplay by female writer Ruth Eisenberg. But 'Oedipus Rex' is an ancient play by male writer Sophocles [406 B.C.E.-406 B.C.E.].

Second, 'Jocasta' is written from the point of view of the main character of the same name. But 'Oedipus' is told from the points of view of all the different characters.

Third, 'Jocasta' gives the narrator's opinions on the other characters. But 'Oedipus Rex' leaves the audience to form opinionsfrom what the characters say to each other's faces.

So fourth, the poem fills out background information on the intentions and motivations of the main characters. But 'Oedipus Rex' gives just the information necessary to follow the plot to its tragic end. Much therefore is learned about each of the myth's main characters in 'Jocasta'. But 'Oedipus Rex' leaves the reader with the option of pursuing unanswered questions and raising even more.

Fifth, 'Jocasta' blames Apollo the sun god and Aphrodite the goddess of love for allowing Theban Queen Jocasta and Theban King Oedipus to be blinded to the mother-son incestuous base to their indecent marriage. But 'Oedipus Rex' presents the fulfillment of an anonymous, generally horrific fate by way of a series of bad decisions and reactions seemingly arising out of free will choices.

Antigone doesn't put wine on the dead body of her brother Polyneices. Instead, she pours special oil and spreads dust over his body. Both are ways of carrying out the necessary funerary procedures for a proper Theban burial.

In this case, it's considered a partial burial. Antigone doesn't have the strength to dig a proper grave. So the alternative is a partial burial in which the body remains above ground, but anointed with oil and covered with dust.

Megareus, who also is called Menoeceus, dies during the royal struggle over the Theban throne by his first cousins, the twin brothers Eteocles and Polyneices. He's the son of King Creon and Queen Eurydice of Thebes. So he's the brother of Haemon, who's the fiance of Antigone.

In the struggle between the twins, Creon supports Eteocles. Megareus wants to fight on Eteocles' side. But Creon doesn't want him to. He even less wants him to, once he hears what Teiresias the blind prophet has to say. Teiresias says that Eteocles will win if Creon sacrifices Megareus.

But Creon doesn't want to sacrifice his own son, Neither does he want Teiresias to share this vital piece of information with the rest of Thebes. So he has Megareus leave, to be sheltered outside the city and away from the conflict. But Megareus sneaks back, and dies during the struggle, to make sure that his city wins against the army of invading Argives and discontented Thebans.

Herself is whom Antigone kills. She respects a divine law that's contradicted by a recent royal law. The punishment is death.

Antigone is supposed to die from Thebans hitting her with large stones. But her uncle, Theban King Creon, commutes the sentence. He has his own niece, and future daughter-in-law, walled up in a remote cave.

It isn't explained in the play exactly why Antigone decides to kill herself instead of dying a lonely death. Perhaps the cave was uncomfortable, slimy and cold. Perhaps it was cohabitated by sinister, slithering snakes. Whatever the reason, Antigone hangs herself with her own halter.

In the beginning of the scene, Haemon is respectfultowards his father, Theban King Creon. But he finds it difficult to remain respectful in the face of his father's hostility towards Antigone. Antigone is Haemon's beloved first cousin and fiancee. He and his father have known Antigone all of her life. So Haemon finds it hard to believe that his father can end her life without hesitation.

Neither does Haemon understand how his father can think that emotions can be turned on and off, or reversed, in regard to a young individual who is supposed to become an even closer, more permanent part of their lives. So by the end of their interaction, Haemon no longer respects his father. In fact, Haemon's behavior and words go from respectful, to disrespectful, to outright antagonistic.

Yes, Theban King Oedipus' cursing Theban King Laius' murderer is an example of hamartia in 'Oedipus Rex'. The word 'hamartia' comes to us from Aristotle [384 B.C.E. - 322 B.C.E.]. The ancient Greek philosopher uses the word to refer to a 'flaw' or 'error' in a character or personality.

The curse identifies Oedipus as an individual who's capable of rash actions and words. Specifically, Oedipus says that he will seek out and punish Laius' murderer even if the perpetrator is found within his own household. That may sound democratic and fair and impartial in the carrying out of justice. But it leaves no room for the role of good intentions, limits on human understanding, or mercy.

His own protection is the primary reason that Theban King Oedipus gives for finding the murderer of King Laius. Oedipus suggests that someone disrespectful enough to kill one king may go on to kill another. He also suggests that someone having gotten away with the murder of one Theban king may go on to kill another.

Secondary to that reason is the reason that starts the search. Thebes is suffering from a pestilence that ruins the harvests, reduces the city's population, and afflicts the livestock. According to the Oracle at Apollo's shrine, the murderer of King Laius needs to be identified, and punished with death or exile, in order for the suffering to end.

The sole survivor of the attack on Theban King Laius remembers that the event took place at a crossroads for three paths. The crossroads was in the land of Phocis. According to the lone survivor, Laius and four of his five attendants and servants were killed while en route from Thebes to Delphi. The survivor subsequently specified to Laius' wife, Theban Queen Jocasta, that the murderous deeds were committed by a band of robbers.

But the survivor remembered more than he let on. For example, he actually remembered that the killing was the act of a long perpetrator. Additionally, he remembered the perpetrator's appearance and identity. He in fact recognized Oedipus two times, during the incident and afterwards. During the struggle, he saw the resemblance between Oedipus and Laius. He long ago had saved the three day old Oedipus from death as the predicted killer of his own father. He had given the baby to another shepherd who was originally from Corinth. So the survivor knew that the Laius lookalike could only be Laius' son all grown up.

Afterward, the survivor recognized Oedipus, this time in Thebes. Oedipus had gone on to Laius' hometown, which also was his own unbeknownst to him. There, he saved the city from the murderous, tax levying Sphinx. As a reward for his good behavior, he stepped into Laius' shoes personally and professionally, by accepting the kingship as his job and the grieving widow as his wife.