INTRODUCTION OF OEDIPUS REX

Oedipus Rex

The tragedy "Oedipus Rex" is the work of Sophocles . The date of writing the project is unknown. It is speculated that it was finally presented for the first time in 428 BC.Many critics, including Aristotle , consider Oedipus Tyrann as the greatest tragedy ever written. It is based on the Theban dramatic circle or circle of Lavdakides. A central idea is the notion that man can never escape his destiny.

The Sophocles at the Pushkin Museum Moscow

The Laios , king of Thebes , had taken a prophecy that the child who would give birth to Jocasta would kill his father and marry his mother. So when their son was born, they pierced his legs and left him exposed to Kitheronas. A shepherd found the infant, saved it and gave it to another shepherd who gave it to his master, the King of Corinth. He grew up as a child. When Oedipus grew up, doubting his descent, he went to the Delphi oracle, where he learned that there was an oracle according to which he was supposed to kill his father and marry his mother. Wanting to avoid doing this terrible oracle, he did not return to Corinth and to those he considered his parents. On his way, however, he met and defeated Lao, ignoring his father. When he arrived at Thebes, he solved the Sphinx enigma and won the kingdom of the city, taking his wife Jokacus and acquiring four children with her. But Thebes struck a terrible pestilence, responsible for which he was the murderer of Lai. Oedipus undertakes to find him and save the city. In the search of the murderer, the hero discovers who he really is. Not only is the thief of the previous king of Thebes, but also his father's murderer and his mother's wife. After the revelation of the tragic truth, Iokastis is hanged and Oedipus self-blamed, exulting for exile and worrying about the fate of his children.

Preface

( Forgiveness for salvation)

Lamentations from the city are heard. Patterns from Thebes come and rest on the altar of the palace. Oedipus appears and appeals to the citizens: "Why did the city fill censers ^[2]and robberies?" He asks. "I went out to hear from your mouth and not from messengers, tell me, say to the glorious, as everyone calls me Oedipus what you want." The tragedy begins with the irony that Oedipus appears to justifiably marvel at his glory, which is then tempered by the priests who take the floor to explain the cause of their coming:

Oedipus finds the word man in the Sphinx enigma , the work of Engra 1805

"The place has sank us into an ocean of death and can not breathe ...
the animals die, women give birth to dead children, the city of Cadmus is deserted,
and Black Hades enriches with sighs and lamentations and we came to you
who saved us (the Sphinx ) to reassure us,
you the best of the mortals, our savior, why do you better rule our country
with people rather than deserted men - as if there is a tower or you are wailing men
with the wounds through ": nothing is worth, neither the castle nor the heart undo

if he does not have men".

Oedipus tells them that they did not awaken him from deep sleep, not only does he know all that, but he has already been crying because the citizen has to worry about the same monk while he is worried about himself and the citizens at the same time. He tells them that he has long thought of a solution and sent his wife's brother ( Creon ) to Delphi to ask the gods what to do.

Kreando, then, seems to be in a good mood, justifying his rather inappropriate joy: "because even if it is difficult to bring a solution, it is good." And he finally says that their problems will come to an end when what Apollo asks for, "who wants to purge a murder, is done". He says Apollo seeks purification for an old crime, wants to find and punish whoever killed Lao the King, "who reigned here before you came to take over the government, Oedipus." "I have heard him," says Oedipus, "but I never knew him. But how will we now deal with such an old crime? "Creunteer replies

"the point is, the one that escapes is what we give up

("the requested person, he escapes from being deceived"). .

The Oedipus asks details about when and where exactly killed the former king. "We do not know much because all of Laei's escorts were killed except for one who, in fear of it, was also ravaged. All he knew was that he did not kill a hand, but a lot. " Oedipus adds that "in fact no robber would dare to kill a king unless some were paid by the city" and wonders why the citizens did not look for the guilty. "Why did we have a more urgent problem then, with the Sphinx," recalls Creon. Oedipus says that now they have no obstacle to the Sphinx to recap the case and promises (tragic irony) to find the guilty one himself:

("I will bring to light the guilty, I will defeat the city's ravage
" ) not only to avenge Lai's slayer but also for my own sake, because whoever killed him
can and can turn against me, so finding the killer, I myself benefit. "And he concludes:

"or we will rejoice in the power of God, or we shall be lost for ever."

Passage

(Picture of the city)

Dance asks the gods, Athena , Artemida and Apollo to save them from what they found, the death of their city, with the dead on the streets transmitting the disease, with white-haired mothers to lament their children (women who can not be consoled because of their age by making another child), but also with the dramatic image of the dying dead that shows the poor psychological state of the citizens. The dance throws the blame on Mars and asks the other three gods to persecute him and leave his city anymore.

A Episode

(or A Act respectively, Oedipus Announcements)

Oedipus makes announcements to the dance and asks for the help of the people, invites the perpetrators to promise a good pay to those who give information but also an amnesty to anyone afraid of being considered accomplices (allowing him to leave the country alive). He says he is not involved in all of this and will look for the murderers, but without the assistance of the citizens will not go far (his research). He orders everyone "if they know of one of the perpetrators not to let him go home as close a relative as to be, not to speak to him, to sacrifice or pray with him, not to give him sanctified water for sacrifices, everyone to drive him off,

... and this villain to pay off the murder ending his life miserable,
and if he happens to be my relative and to know and to sober,
then I suffer what I do for him ...
and I would look for it even if the gods did not ask for it because he was excellent and king,
and my relative, having got his wife, and since our children would be brothers with his own
if he had been able to get his own children, and I will find killer

as I would find him for my father. "

Dance, who represents the citizens, but who, as elders, can talk to the king, complains that Oedipus is dying of him while he did not kill them, but he has no idea who did it. After all, the elders say, since Apollo shakes the subject, let us tell us who did it. Oedipus agrees but says that "no one can force the gods to say what they do not want to say." The dance suggests to consult Tirezia who knows Apollo as well . "I took care of it," Oedipus replies, "and I'm expecting it to come." The dance says they are meditating in the meantime and do not tell the killer to look for fear. Oedipus comments that

"he is not afraid of those who are not afraid to kill."

Then comes Tiresias and Oedipus immediately asks him to save the city in whatever way he can because he is the only mortal who knows so much.

"How terrible and heavy it is to know when what you know does not benefit you. Let me go home,"
says Tiresias. "But we warm you all to stay telling us the truth," Oedipus begs him.

"You go for it because you do not know it," he insists.

(Conflict Oedipus and Tiresia)

Oedipus is angry, accuses him of destroying the city, of betraying the city that nurtured him, of making even a stone angry, as a bad guy as a bad guy by all the villains, but the insult insists that he otherwise everything will be revealed even if it continues to be silent. Oedipus reaches the point (maybe to cause him to speak) to blame him directly for a murderer, that he designed the murder, and that if he saw, you would even commit him with his hands. Tiresias says, "In that case, then, to keep what you have done for others and not to greet me in the street or anybody else, because in my opinion the fight of the country is you." He remembers even Oedipus, who dares to blame Tiresias, and thinks the sorcerer has said this out of frustration.Tiresias reiterates clearly:

From the Spanish festival "Lugo" (2011), "Oedipus Rex".

"You are the slayer of the man whose slayer you are looking for."
"Do you think you can tell twice the same hurt?" says Oedipus
"And not only this, but without knowing it you have obscene relations with your
loved ones

and you can not see how miserable you are. "

The Oedipus accuses him are swamps of Creon and the soothsayer says that harms and Kreon alone does not need to harm him or herself. Oedipus, however, continues to worry that the one who considered his friend and relative, Creon, is conspiring against him, using as his instrument the "deceitful deceiver, a deceiver who has eyes for partisans, but is blind to divination." And he attacks again in Tiresias "tell me when you were a spy of progress, and if you were anything, because you did not find salvation from the Sphinx. You do everything because you think you'll have more power if Creotion comes in. As if it seems to me that the purgations of the city from the ravage will make you and Creon with your crying. "

There is a dance that recommends both composure, since the point is to find a solution with the oracle. But Tireesia, angry at Oedipus's attitude, says he is not his servant, nor does he need Cretan for his protector because he has Apollo .

The family

"You blame me for a blind man, but since you are open, how do you not see where you live, who are your relatives, who is your mother, who your father, without knowing it, the enemy of yours, is in Hades and those that are still in the upper world and the rapid in hot pursuit Ara will find you and hit you from both sides, and from your mother to hand and from your father, now you see you think right, and then you will see only darkness ...

... There will not be a harbor or a mountain that will not echo your laments when you conceive what marriage you entered,
anchored in the harbor, while you were left without coves inside your house,
and you do not even know the bad things that will make you equal to what you really are, and you and your children,

there is no mortal that life will crush him more wild than you. "

Oedipus, angry, tells him "to go to get lost, at last, you will not miss me at all" and Tiresias opposes "I came because you call me" and "you think stupid you call me fool, while your parents consider me wise". Oedipus asks "what parents do you mean," and Tiresias tells him "they will all be seen before nightfall." In the persistence of Oedipus to stop the enigmas and finally to tell the truth, the guy says to him, "Since you are good with the enigmas, solve yourself." "You are mocking me," says the king, "but with these riddles I became great and a transgender." Tiberias leaves, prophesying that "the man you are looking for will be found, a stranger who became a native, but who was locally from the beginning,

he would go to the stranger with a blind stick while seeing,
poor, while he was wealthy, he would learn that with his children he was a brother and father at the same time.
He will learn that he is also the son and wife of the woman who gave birth to him,

that it is the semen of the man he killed. "

A stationary

(People doubt)

The Dance wondering whom he meant to Tiresias that would persecute the unrelenting Furies, who is the miserable downtrodden who go to fly away from the oracles, but they all like vultures around the living fly. Dance shows reluctant to believe what the awesome man said.

Vepeisodio

(Creedon and Oedipus controversy)

Ruins of Kamméia in Thebes

Kreon appears indignant because he learned what Oedipus claims

Come on, "he says to dancing," because I can not stand listening patiently

what I have learned that the tyrant Oedipus says against me.

And Oedipus, however, faces him angry because he thinks he is defending his authority. The Creon tries to speak, he says "listen to me", and the king cut off:

"You are good at words, but I am bad to hear you."

He accuses him of insisting on calling the respected spiritist now, while Laios has been lost for so many years. "And I would like to know - Oedipus says - because he did not reveal what he knew, or so many years ago, what has changed since then and says what he says." Creon replies that he can not know. The Oedipustells him "the only thing he changed was that he secretly conspired with you to blame me and become a king." Creoy argues that anyway, as a Joakast brother, he lives royal and would be foolish to want to lose his sleep and to rule in fear - as now, enjoying royal values ​​while sleeping quietly. "Do not blame me unfairly," he says. "If you want to go to the oracle to see if I have distorted the oracle, and if you really find it, then kill me, not with one vote of your own, but with two - and mine too." Oedipus tells him that he must be killed because he secretly he conspired against him, and then Iokastos comes .

(Ikeas Iokastis and Dance)

"The country suffers and you are talking" they are both saying. The Creon reacts why Oedipus wants to kill Oedipus objects that do it because the first Kreon trapped him. The Jocasta begs them to show temper Dancing intervenes and asks Oedipus to rethink what he said and to show grace and sanity and not firing unjust accusations against avowed ^[8]friend. "Then it is like destroying myself," says the king. "The country is unhappy and its sufferings must not be added any more," says the dance, so Oedipus retreats. "Let go free and if I exorcise myself dishonest ..." Oedipus says and cast Creon away.

(Reversal)

Joakis stays with the Dance wanting to know what happened. Oedipus feels uneasy that he has retreated to the emotional pressure of the Dance. His Dance answers that he has been a very good king for his beloved hometown and must once again show how good a ruler is.

Oedipus with the eyes of Alexandre Cabanel.

(Oedipus begins to agonize)

Iocastas asks to know what happened and Oedipus tells her that Creon made Tiresias accuse him of killing Laiou. She, to reassure him, says to him:

"There are no real aliens, and I will prove it to you, and
they have given an ascetic to Lao that his son will kill him,
and yet he killed the robbers at the intersection of three streets."
As for our son, he tied his feet like three days

and he cast him into the mountains. "

The Oedipus begins to realize the horrible truth because Jocasta spoke junction of three roads. He asks to know when this happened exactly and where the point was of a three-way encounter, and as she tells him, the point at which he was killed by some men at the same time, without knowing that it was Lao and the escort of. He asks for the first time to learn Laiou's appearance and Joakis tells him "they have just begun to whiten his hair and it looked a bit like you. " He asks to know how many were, hoping to hear that Laios had a great escort, but Iocastas tells him that they were all five, with a coach that brought Laio. "And who told you what had happened?" Oedipus now excites. "A servant who lived," she replies. "Is he here?" Oedipus asks. "No," she replies. "When he came and saw that you had become king, he touched my hands and begged him to send him to the fields to see only the city from afar." The Oedipus asks to see as quickly as possible. Joacast agrees, but wants to know why agony.

He tells her that father was Polybos of Corinth , but in a tavern drunk one said that Oedipus was not genuine prince. He was angry and when he returned to the palace he asked for explanations from his parents, who found it ridiculous to pay attention to the words of drunks. But he did not calm down and went to Delphi, who gave him a terrible oracle, that he would kill his father and marry his mother. He then decided not to return to Corinth, just to avoid the destiny that the oracle defined.

"As I traveled," he tells Iokastos, "at the crossroads that you said they killed King Lao. There they tried to throw me out of the street with violence and I was angry, so I hit the chariot. The old man from the trolley saw this, and as he approached the car closer to me, he hit my head with the whip. I then hit him with my rod and fell from the car and then I knocked and killed the others ... And if that was Laios, then I was the three-man I had to leave with the law that I established, and I would have to find only in Corinth where I am afraid to kill my father, Poyvo, and marry my mother. "

Dance comforts him not to draw terrible conclusions until the shepherd comes. Indeed, Oedipus has a little hope that if the shepherd saw more than a thief, then he was not that killer. But if he says one of the four men has killed, then it is more likely that the offender is Oedipus. Jokasti says that the shepherd and former servant can not recall what he said (for the many perpetrators), and that the oracle also spoke of King Lai's son, so he can not be true and do not worry unfairly with silly orthodox doctrines .

B. Stationary

(The people believe that disrespect should be punished)

The temple of Apollo today.

Dance does not share the contempt of Iocastas for the sacraments of the sacred mantis. Immediately threatens God that if the oracle is not verified and if the profane do not be punished, then why should the mortals believe in God? He wants the wicked to be bad and not to escape

"The arrogance generates tyrants, and when it froze, it
reaches high heights and from there it is ruptured ...
Jupiter, if they call you so,
as long as they say that the oracles for Lao are not true,

no respect for God shows, worship is lost to the aunt. "

Episode III

(News from Corinth)

Iokastis, either because he is deeply emboldened or for formal reasons, goes as a petitioner at the altar of Apollo to beg for a solution to be found because he sees that her husband and king of the place does not work coolly and in her opinion . At that time a messenger comes from Corinth and tells Iokastisthat Oedipus will be crowned king because he is dead. Iokastis is rejoicing twice, for it is true that the teachings of Teresias prove to be empty - after Poilos is dead, his son Oedipus is no longer killed. As soon as the King of Thebes learns, he is relieved, "he took with him oracles in his tomb," he exclaims. However, the second part of the oracle remains to be deeply concerned with his marriage to his mother.

Apollo and the oracle, as a dachshund sword over Oedipus

"All the luck rules and nothing can be predicted by the mortal," says Iokastis.
That's why it's better to live as he can
and come to him,
and do not be afraid of marrying your mother anymore.
Many have seen sleep that they slept with their mother •

Anyone who does not think this is going through an easier life.

The messenger understands that something is wrong, since normally the couple had to celebrate and ask to learn. When Oedipus tells of the terrible oracle that he will marry his mother, the queen of Corinth Meropi, the widow of Polybos, and probably thinks of not taking over the throne of the city because of this fear, his messenger reveals that unfairly agony, because Meropi is not the mother who gave birth to him. He tells him that because he loves him and wants to alleviate his anguish, that Polibos has adopted him and that he himself, the messenger, was the one who found him a newborn, seen in the mountains, he regretted him and went to the King of Corinth, then he had not been able to get children.

When Oedipus asks him which mountain he had found, the messenger tells him "in Kithairon, and then I was walking around like a shepherd. "" And why did you feel sorry for me? "Oedipus asks," Look at the joints on your legs and you will understand. " Oedipus asks the messenger whether this has been done by his mother or his father, and he tells him that this one knows better about him who left him there, a slave to Lai. he finds the servant of Laiou, for he is troubled if he is a child of a slave, but he wants to know about his birth as humble as it is. It is understood that the servant of Laios who had abandoned him to Kitheronas is the same as he who is looking for anyway as an eyewitness to murdering it Laiou. It centers on Jocasta, trying to reassure him:

In his persistence, Iokastis, who has realized the truth, urges him not to follow up: "It is enough that I suffer, do not pursue any more if you are interested in your life. Unhappy, I wish you never knew who you are, "he says. "Difficult ... another word I can no longer find for you by saying goodbye to and after that, nothing ever" and goes into the palace clearly troubled.

Dance wonders why Iocastos left almost crying and rushing, and thinks if other silences break out of her silence. Oedipus says resolutely: "Break whatever he wants! I will know who I am! She may feel bad about my humble birth, but I do not. I always thought I was a child of Fortune that gave me great happiness. "

Fourth Episode

Louis Bouwmeester as Oedipus in The Netherlands, 1896

(Fruity Hopes, Revelation) Turn and Reverse study with hope to prove that Oedipus's mother is a nymph and father a god, Dionysus or Hermes. But there comes the shepherd, who is old enough. Oedipus asks the Corinthian messenger if he recognizes in the shepherd's face the servant of Laiou who had given up the infant. Corinthian acknowledges him with certainty. Then Oedipus asks the shepherd if he knows the messenger and he refuses. But the messenger is categorical, that the shepherd is lying, because they have been grazing the flocks together for months, and they were well acquainted. The shepherd persists, but they push him so hard he says to Corinth "If you lose anymore from here." When Oedipus decides to torture him to tell the truth about the infant, he breaks and confesses that he actually delivered the newborn to Corinth. Oedipus wants to know if he was a child slaves or a palace. "Do not ask my king," says the shepherd.

"How did I get the unfortunate to say this terrible thing?"
Almost wears the elder.
"And I, the unfortunate to hear it, says Oedipus.
" But this must be heard ... "
" He was a kid of the king, but your wife knows better,
"" Did she give it to you? What command? "
" To kill it. "
" Though the hardcore had given birth to her? "

"Yes, because of the oracles, that would one day kill his father".

Then he explains that he finally gave it to the Corinthian shepherd because he was sorry, and because the poor who would adopt it was from another country, so the boy would not be raised in Thebes and would not kill Lao.

"If you are, you know that you are naughty from birth,"
he says to Oedipus. And he replies
"Alas, everything was fulfilled, let me see the light for the last time, I
was born of those who should not be born,
I lived with those who should not live together,

I killed those I did not have to kill. "

D-Stasimo

(The Uncertainty of Human Life)

On Turn and Reverse A, pity is expressed for people who attach great importance to their little life:

"Generations of mortals, life is like equal to zero,
because who of you is thirsty,
who rejoices over so much,

equal to thinking that he is enjoying and then losing it?

And by addressing Oedipus he tells him that he threw his arrow in exaggeration and achieved the glory and happiness, took the Sphinx from the middle, and a protector stood up like a castle in beautiful Thebes himself,

"but now who's your smoother one?"
"You have revealed the time when everything is seeing you unwittingly
and condemns the unforgiving marriage
that gave birth to you and gave birth to yourself and yourself,
how did you keep your mother's bed for so long,
there to live as a father, husband, there, and like child,
better not to know you, why-tell the truth-

from you I breathed and you closed my eyes and I slept. "

Oedipus trusts his children to God, the work of Bénigne Gagneraux, 1784.

Exit

(The purge)

Exarchus announces that "the respected Iokastos died, full of despair, she went into the bedroom one by one and started pulling her hair and screaming to Laio that she let her have a man from her husband and give birth to children from her children" . He goes crazy in the palace, crushed but also smoked by Oedipus who has lost them and asks to know "who is my wife" and then "who is mother, mother and mother of my children." Then he rushes into the bedroom breaking the door that Joacast had closed and found her hanging. The releases from the gallows vogkontas and screaming and then puts the gold pins that she was on the shoulders of the garment ^[14] and the drive into his eyes saying:

"I will not see again what I do,
or what the others do badly,"
and "in darkness I will see those who do not
(perhaps the children of a marriage),
and I will not know those I need" (perhaps the parents).
From their happiness nothing was present,

no one was missing from all the bad things of the world that were called.

As he is described, he is looking for someone to take him out of the city, calling himself a three-handed, hated gods and people "who better die at Ketharon's infant, not to do what I did, if there is anything worse than what I will come and find it. " Again he pleads someone to take him out of Thebes or throw him into the sea and:

"let him not be afraid to touch me, for my own sufferings

no one can suffer them except me. "

Finally he farewell to his daughters with the anguish of what life awaits them as children of such an unmarried marriage and is moving away from Thebes, now controlled by Creon.

Basic Patterns

The tragedy raises many existential issues, like Antigoni : the conflict between the divine law and the human, the conflict of the state with the citizen, society with the individual, the internal conflict between the desirable and the right, the need of man to he only sees what he wants, and opposes the unpleasantness or the excesses of his endurance and his power to endure, the need of man to believe in God but also to reverse this faith by demanding evidence, man's anxiety to define his fate, and to escape ince destiny.

In a modern reading (but Sophocles was likely to have been concerned , we simply can not know it), the question of self-fulfilling prophecy is also raised , where the individual under the weight of his own conviction or social pressure and belief in the correctness of the prophecy, he actually feels the need to fulfill it (for example, when Oedipus is blind, he may want to just complete the prophecy of Tiarezia, and if he did not know it, he might not have taken his eyes).

Freedom of will is at the heart of the work, and there are two readings: that man is the slave of his own destiny, but also the opposite, that it is up to him to avoid it.

With the former, he advocates all the work from start to finish, since Oedipus can only make the choices he made, as if they were all one-way. He can not not seek his roots, that is to say his biological parents, he can not escape away from the father he loves since the priests tell him that he can kill him, he can not avoid the encounter with Lao after he brings it the fate of their wagons can not be defeated after the assailants of the Theban King have been attacked, he can not leave them alive, perhaps, because they will come to him, he can not be silent and suicide in the Sphinx , nor even as a normal man to refuse after t to become a king in a country.

However, the same work goes down in the opposite direction, since nothing would have happened if a) Oedipus did not go to Delphi to find out who his real parents were because he was drunk and his parents excluded him or did ) even then, by taking the oracle he did not complain (because the oracle said he would kill his father, but he did not ask that - he asked who his father was). But as soon as he gets the oracle he decides to forget his deep, initial question about his true parents and focuses on how he will not kill his father, so he leaves Corinth. If (c) he did not decide to question a priority issue at the crossing of the Drum Road and retreated, if (d) even if he did not kill the four men, but injured and left them,

Fortune also has a double reading: a) The viewer and Sophocles of course know that Oedipus would be dying in Kethairon after the mother and his father had thrown him there. The fact that he lived was already a miracle, as a double miracle was that fate sent him to be a king in Corinth because the kings were childless and searched for succession by another mother. b) On the other hand, the fatalist view (which is also the most prevalent) is documented in a very simple way: the oracle had to come true and Oedipus followed the written or his destiny, so he was kept alive and became Basilopoulos, and he went over with the Sphinx, so that he finally killed his father and married his mother.

Shows

It is one of the most overwhelmed tragedies around the world. In Greece and abroad.

Parody

The Bost (Mentis Bostantzoglou) parodies said tragedy Sofokli- as does the Oidipoda on Kolono - in comedy Mideia .

Movies

A 1957 film was played at the Canadian Film Festival and the actors wore masks in the style of ancient tragedy, with the text being translated or rendered by William Jayce . Also important film productions of the project were 1968 in the USA and 1967 by Pazolin . In the first ^[17] Oedipus was Christopher Plamer , Iokasis Lily Palmer , Tiresias Orson Wells and Donald Sutherland Dance Leader . The film had dared to show Oedipus and Iocastos in their bed. Also played participating in Dance theMunicipality of Sretenios , Minos Argyrakis , Manolis Destounis , Giorgos Diazmenos . The music was written by Yiannis Christou . Pazolin's work, entitled "Edipo re" was somewhat altered in the original scenes. A young couple acquires a son in pre-war Italy , but the man by jealousy takes his boy and leaves him in the forest, so the scene and time change and Pazolinini takes us to Greek antiquity. The baby is adopted by Polyvo and Meropi ( Alinda Vali ). The story follows Sophocles faithfully and Oedipus marries Iokastis ( Silvana Magano). Still more adaptive was the story in Colombia , but by the hands and mind of Garcia Marques , for the film of Jorge Trinas in 1996, titled "Edipo Alcalde" (Oedipus Governor or mayor). Oedipus, as Markes and his two assistants made him, is a young pacifist elected mayor in a shattered area and tries to reconcile guerrillas and army. In a fire exchange one kills some without knowing who is leaving to save his life. He learns, after a while, that Laios, an important member of the rebels, was killed, but he does not link the events with his own incident and forgets it. He is then well acquainted with the much older Joacast, a woman living alone, who, 30 years ago, had been brought together with Lao and had a son.

The Oedipus complex

17-year-old Sigmund Freud with his mother in 1873

At the time when the ancient Greek tragedy was in its glory and made an international career, the Austrian psychiatrist Sigmund Freud watched the tragedy of Sophocleous and inspired not only the name but also the essence of his theory of the homonymous cluster. He believed that this complex was a global phenomenon of the world and was responsible for much of the guilt of man. He supported his theory in his own observations during the observation of the drama, in his observations on other spectators, in his investigations in neurotic and normal children, but mainly in the fact that Oedipus Tyrantoswas an extremely popular tragedy in both the ancient and the modern world - the same was true of Hamlet as a classic, timeless subject. He wrote about the Analysis of Dreams :

"it may be the fate of all of us to direct our first erotic desire to the mother
and our first hate or our first murderous desire against the father.

Our dreams, we are convinced that this is how things

He began using the term sometime in 1897, after his father's death and after seeing the tragedy in the theater, until 1909. Then he proposed the Olipopus libido to the mother as a "nuclear complex" of all ribbons. Until 1918 he seems to process the issue of incest, and in 1919 he completes his theory