In Robert CohenÆs Oedipus and the Absurd Life, CohenÆs estimation of Oedipus in Oedipus Tyrannus is frequently harsh. As Cohen (1970) writes, Oedipus is ôstubborn, bullheaded, frequently stupid, often rude, and admittedly and unashamedly untutored; in shirt, a primitive pre-Hellenic chieftainö (178). Oedipus is the King of Thebes, a city in crisis from plague and other ills. Oedipus sends his brother-in-law Creon to the oracle at Delphi to discover the source of these ills. Creon returns only to say that whoever has murdered Laius, the King of Thebes before Oedipus, is responsible for the curse on Thebes. At this point Oedipus declares himself to be master in control of his domain û Thebes û and vows to bring the culprit to justice. His behavior from here on out in the play is akin to CohenÆs description, from his boastful pride to his stubborn and rude behavior. However, I believe CohenÆs (1970) perspective is one-sided and his description of Oedipus as follows is misguided: ôWhereas a wiser, better adjusted man would simply let the dialectic ride and the questions go unanswered, Oedipus perseveres. This-his terrible persistence-determines his heroic characterö (177).
It cannot be denied that OedipusÆ treatment of Teiresias is rude and that he is a stubborn and proud individual. In fact, at the beginning of the drama we see him make declarations as he willfully and enthusiastically undertakes the very inquisition which will bring about his downfall: ôYou will find me a firm ally, and together we shall exact vengeance for our land and for the god. I shall not rest till I dispel this defilement-not just for another manÆs sake, but for my own as wellö (Sophocles 1970, 5). Despite such aggrandizing and prideful declarations, it is lacking in judgment to say that a wiser and better adjusted man would not seek justice. Cohen acts as if Oedipus knows he is the one responsible for what ails
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