Editing Oedipus at Colonus (section)

==Analysis and themes==
There is less action in this play than in ''Oedipus Rex'', and more philosophical discussion. Here, Oedipus discusses his fate as related by the oracle, and claims that he is not fully guilty because his crimes of murder and incest were committed in ignorance. Despite being blinded and exiled and facing violence from Creon and his sons, in the end Oedipus is accepted and absolved by Zeus.

===Historical context===

In the years between the play's composition and its first performance, Athens underwent many changes.  Defeated by the [[Sparta]]ns, the city was placed under the rule of the [[Thirty Tyrants]], and the citizens who opposed their rule were exiled or executed.<ref>{{cite book |last=Pomeroy |first=Sarah|author1-link=Sarah B. Pomeroy|first2=Stanley|last2=Burstein|author2-link=Stanley M. Burstein|first3=Walter |last3=Donlan |first4=Jennifer |last4=Roberts |title=Ancient Greece: A Political, Social, and Cultural History |location=New York |publisher=Oxford University Press |year=1999 |page=[https://archive.org/details/ancientgreecepol00sara/page/322 322] |isbn=0-19-509742-4 |url=https://archive.org/details/ancientgreecepol00sara/page/322 }}</ref>  This certainly affected the way that early audiences reacted to the play, just as the invasion of Athens and its diminished power surely affected Sophocles as he wrote it.

The play contrasts the cities of Athens and Thebes quite sharply.  Thebes is often used in Athenian dramas as a city in which proper boundaries and identities are not maintained, allowing the playwright to explore themes like incest, murder, and hubris in a safe setting.

===Fate===

While the two other plays about Oedipus often bring up the theme of a person's moral responsibility for their destiny, and whether it is possible to rebel against destiny, ''Oedipus at Colonus'' shows Oedipus's resolution of the problem. In ''Oedipus Rex'', he was told by Tiresias, "You bear your fate and I will bear mine," a message repeated by the Chorus, but scorned by Oedipus, who like his father has believed he can escape his fate. In ''Oedipus at Colonus'', he declares that even though fate, which literally means "necessity" in ancient Greek, is something we must suffer as beyond our choice in its power of necessity and is not a person's creation, we must also find a way to work with it. The key line in the play is when Oedipus declares, "Let us not fight necessity," and Antigone adds, "For you will never see in all the world a man whom God has let escape his destiny!"

===Guilt===

''Oedipus at Colonus'' suggests that, in breaking divine law, a ruler's limited understanding may lead him to believe himself fully innocent; however, his lack of awareness does not change the objective fact of his guilt.<ref name="Sophocles. Sophocles I 1991">{{cite book |title=Sophocles. Sophocles I: Oedipus the King, Oedipus at Colonus, Antigone |edition=2nd |editor-last=Grene |editor-first=David|editor1-link=David Grene|editor2-last=Lattimore |editor2-first=Richmond|editor2-link=Richmond Lattimore|location=Chicago |publisher=University of Chicago Press |year=1991 |isbn=0-226-30792-1 |url=https://archive.org/details/sophoclesioedipu00soph }}</ref>

The presented view of determination of guilt is complex, as illustrated by the dichotomy between the blessing and the curse upon Oedipus. He has committed two crimes that render him a sort of monster and outcast among men: incest and patricide. His physical suffering, including his self-inflicted blindness and lonely wandering, is his 'punishment'. In the play Oedipus is "rationally innocent" – that he sinned unknowingly – which decreases his guilt, allowing his earthly sufferings to serve as sufficient expiation for his sins. In death, he will be favored; the place in which he dies will be blessed.<ref name="Sophocles. Sophocles I 1991"/>

===A possible heroic interpretation of Oedipus===
Darice Birge has argued that ''Oedipus at Colonus'' can be interpreted as a heroic narrative of Oedipus rather than a tragic one. It can be viewed as developing a transition from the Oedipus of ''[[Oedipus Rex]]'' whose acts were abominable enough to make him a pollution to his city, to an Oedipus whose presence is so powerful a blessing that it is sought after by both Thebes and Athens. The major image used to show this transition from exile to hero is Oedipus's relationship with the sacred grove of the Erinyes. At the beginning of the play, Oedipus has to be led through the grove by Antigone and is only allowed to go through it because as a holy place it is an asylum for beggars. He recognizes the grove as the location once described to him in a prophecy as his final resting place. When Elders come looking for him, Oedipus enters the grove. This act, according to Birge, is his first act as a hero. He has given up his habit of trying to oppose divine will (as was his wont in ''Oedipus Rex'') and prophecies, and accepts this grove as the place of his death. Oedipus then hints at the divine gift that is his body, which will bring success to those who accept him and suffering to those who turned him away. When Oedipus's daughter Ismene arrives, she brings news that Thebes, the city that once exiled Oedipus as a pollution, wants him back as a blessing. Ismene assists Oedipus's transformation into a hero when she performs a ritual atonement to the Erinyes on his behalf, but his status is fully cemented when he chooses a hidden part of the sacred grove as his final resting place, which even his daughters are forbidden to know.<ref>{{Citation| last=Birge| first=Darice| title=The Grove of the Eumenides: Refuge and Hero Shrine in Oedipus at Colonus| journal=[[The Classical Journal]]| volume=80|number=1|date=October–November 1984| pages=11–17| jstor=3297392}}.</ref>