Aristotle’s Elements of Tragedy: Character Kevin Boyd, Gia Braddock, Maddie Stephens

Brief Description of Character Aristotle describes the second element of tragedy, Character, as: components of a story that support the plot and cause the audience to ultimately express catharsis. According to Aristotle, it is important to introduce the protagonist as a character with an agreeable and happy life, so that the story can eventually end in the hero’s shift in fortune from good to bad. The hero must have correct morals and a strong understanding of what is right and wrong. Characters, specifically heroes, should have actions and dialogue that suit their character, and do not come as a shock based on the audience’s previous knowledge of the character. Similar to this, the background, circumstance, and scenery should all match what is happening with the character.

How does the character support plot? In Aristotle’s ideal tragedy, the plot is intricately and deliberately intertwined with the character. The cause-and-effect chain of actions caused by the character is connected to the plot causing the audience to experience pity and fear. Aristotle believes that dialogue and action will allow characters to make choices and support their decisions, allowing them to create cause-and-effect sequences that affect the outcomes throughout the story. For Example: When Oedipus kills Laius, he changes the course of the story. If Oedipus did not kill Laius, the prophecy would not exist; therefore, the story/plot would not exist.

Is there a change of fortune in Oedipus Rex? Does it cause a catharsis? There is a very pronounced change of fortune in Oedipus Rex. It starts when he was a baby and sent to die, but was saved by a shepherd. This alone could be considered sufficient evidence of change of fortune. Oedipus’s change in fortune as a baby is supplemented by his much more drastic change in fortune as a man. He lived as a wealthy, respected king, but within a few days was seen as a treasonous man. Because of these events, Oedipus experienced a very dramatic catharsis. He gouged his eyes and cried for his old life; he begged for mercy (1219-1229). These events disturbed the audience, even with no visible violence, making them feel bad for him, even though he had cursed it on himself.

Hamartia in Oedipus Rex Hamartia is defined by Aristotle as “some error of frailty” that creates a misfortune for a tragic hero. Hamartia generally is related to the hero’s tragic flaw, but can be related to outside circumstances. In Oedipus Rex, Sophocles used hamartia throughout the plot. These ideas are first introduced in the beginning when Oedipus refuses to believe that he killed Laius, and is concluded when Oedipus gets exiled. The hamartia in Oedipus Rex is based on the excessive pride, or hybris, that plagues Oedipus. Because of his prideful actions, he ends up cursing himself, causing his hamartia.

Peripeteia in Oedipus Rex Peripeteia is the “reversal of intention” and leads directly to anagnorisis. Peripeteia happens when something happens or something is brought upon that is not expected. Because of this unexpected turn, it is often referred to as tragic irony. In Oedipus Rex, peripeteia occurs when Oedipus finds out that he is married to his mother and killed his father. Although the audience already knows what Oedipus has done, it is the first time Oedipus realizes. To him, this idea of Jocasta as his mother and killing his father is shocking and very ironic because the whole story Oedipus is searching for the killer of Laius, himself.

Anagnorisis in Oedipus Rex Anagnorisis is the “recognition” of the character. Anagnorisis will cause the character to gain essential knowledge that the character previously did not know. In Oedipus Rex, this is when Oedipus realizes the prophecies are true and that he killed his father. He says, “It was true! / All the prophecies! / --Now, / O Light, may I look on you for the last time! / I, Oedipus, / Oedipus, damned in his birth, in his marriage damned, / Damned in the blood he shed with his own hand!” (Sophocles, Part 2. Lines 1118 - 1124). When Oedipus exclaims this, he has learned what he previously denied; therefore, he was ignorant to the fact that the prophecies were, in fact, true.