In Sophocles’ tragedies Oedipus the King and Antigone Creon’s character experiences great change throughout his life. Creon goes from being a respectable, honorable man with good judgment, to a disrespectable, dishonorable, king. The first impression of the younger Creon is he very religious. He is also obedient to his friend & king Oedipus. Also when Creon is younger he takes advice from people. Creon in Antigone will not listen to anyone’s advice or leadership. He becomes so conceited he makes a law against the gods. Perhaps Creon becoming king was the reason he turned out to be such a tyrant. Theses major flaw in his character is the cause of his tragedy.
Oedipus sent Creon to consult the gods of what to do to abolish the plague that was destroying Thebes. Oedipus’ actions illustrate that Creon is a man of immense honor and respect. Oedipus assures to a Priest that everything is going to be fine because he has sent Creon to seek wisdom from Apollo, he says, “I acted at once. I sent Creon, my wife’s brother, to Delphi Apollo the Prophet’s oracle to learn what I might do or say to save out city” (1369). However, later in life Creon went against the gods. His law fobbing the burial of Polynices shows disrespect and dishonor to the gods. Creon declared, “But as for his blood brother, Polynices, who returned from exile, home to his father city and the gods of his race, consumed with one desire to burn them roof to roots who thirsted to drink his kinsmen’s blood and sell the rest to slavery: that man a proclamation has forbidden the city to dignify him with burial, mourn him at all. No, he must be left unburied, his corpse carrion for the birds and dogs to teat, an obscenity for the citizens to behold!” (1443)
In Oedipus the King Creon demonstrates his compassion and forgiveness, by helping Oedipus even after Oedipus called him a traitor and conspirator. When Creon is called back to the palace Creon says to Oedipus, “I haven’t come to mock you, Oedipus, or to criticize your former failings” (1428). His sympathy for Oedipus depicts that Creon is not heartless, at this point in his life. Indeed, this changed in the tragedy of Antigone, he did not use any empathy with Antigone, his own niece. Creon developed into a fulsome king, he had no difficulty in convicting Antigone to death.
Throughout the story of Antigone, particularly the end, Creon proposes the bad-boy in control personality. He acts as the ruler he is and puts his power to work. He fears nothing unless his family is involved. He has no mercy when it comes to the law. Additionally, he is greatly affected by the environment he creates around himself.
After the two brothers, Eteocles and Polyneices, kill themselves in battle, Creon becomes the King of Thebes. Creon quickly establishes his authority over the City of Thebes. He states, “Polyneices, I say, is to have no burial: no man is to touch him or say the least prayer for him; he shall lie on the plain, unburied; and the birds and the scavenging dogs can do with him whatever they like” (Sophocles 1808). As for the brother Eteocles, Creon demands that he has a proper burial because he was fighting for his country. In addition, Creon explains to his senators that they are not to support anyone who breaks the law. Without hesitation, Creon expects everyone in Thebes to follow his decree. He does not care that the tradition has always been to give everyone a proper burial. In this case, Creon defies the laws of the Gods further demonstrating his stubborn ways. Within his establishment as King, Creon automatically has various demands and expectations from the senators and the people of Thebes.
The hubris resonating throughout the play, ‘Antigone’ is seen in the characters of Creon and Antigone. Their pride causes them to act impulsively, resulting in their individual downfalls. In his opening speech, Creon makes his motives clear, that “no man who is his country’s enemy shall call himself my friend.” This part of his declaration was kept to the letter, as he refused burial for his nephew, Polynices. However, when the situation arises where it is crucial that Creon takes advice, he neglects the part of the speech where he says “a king... unwilling to seek advice is damned.” This results in Creon’s tragic undoing.
For example, Creon said " I here proclaim to the city that this man shall no one honor with a grave and none shall mourn. You shall leave him without burial." (Sophocles 188). This shows that Creon feels more superior than the Gods, and creates his own law for an orderly, stable society. Another way Creon used his power was by punishing Antigone for disobeying his law of leaving Polynices unburied, and that she should starve to death in cave and isolated from society. An example, is shown when he said "Lead her away at once. Enfold her in that rocky tomb of hers- as I told you to. There leave her alone, solitary, to die if she wishes or live a buried life in such a home." (Sophocles 215). This illustrates that he has transformed from reasonable and understanding, to brutal and
Creon, in his paranoia was plagued with the feeling of incompetence and need to establish dominance. His decree that no one would bury Polyneices only provoked the people of Thebes into thinking of him as insensitive to their culture. When his ruling was disobeyed, only led him to him to believe that conspiracy was about and that no matter, family or not, he would punish Antigone, causing a chain reaction of events causing the loss of his entire family, except Ismene. Leaving the audience experiencing pity and fear for both characters.
Since the play’s inception, there has always existed a contention concerning the true hero of Sophocles’ Antigone. It is a widely held belief that Antigone must be the main character simply because she and the drama share name. This is, of course, a very logical assumption. Certainly Sophocles must have at least meant her to be viewed as the protagonist, else he would not have given her the play’s title. Analytically speaking, however, Creon does seem to more categorically fit the appellation of “Tragic Hero.” There is no doubt as to the nature of the work, that being tragedy. Along with this genre comes certain established prerequisites, and Creon is the only character that satisfactorily fits them all.
Though the audience notices how villainous Creon is, they still express sympathy towards him. They realize that he has brought all of his problems on himself and should have been more open-minded, but think no one should have to go through what he has. They understand how the warrior king Creon felt when he notices his son is love struck. The audience also expresses pity towards him because Antigone is a murderer and understands why he is upset.
In the awe-inspiring play of Antigone, Sophocles introduces two remarkable characters, Antigone and Creon. A conflict between these two obstinate characters leads to fatal consequences for themselves and their kindred. The firm stances of Creon and Antigone stem from two great imperatives: his loyalty to the state and her dedication to her family, her religion but most of all her conscience. The identity of the tragic hero of this play is still heavily debated. This tragedy could have been prevented if it had not been for Creon's pitiful mistakes.
In the beginning of the play Creon is portrayed as King and a leader unwilling to bend the rules in order to protect the city. The way Creon responds to Antigone, “While I’m alive, no woman is going to lord over me”, shows he is stubborn and also his pride. (593-594) While the play continues Creon’s pride grows, and he thinks he can never be wrong and punishes Antigone by locking her up in a cave. However, things turn a different way when the Prophet tells Creon that he must free Antigone or face the wrath of Gods. After hearing this Creon changes his mind, “I shackled her, I’ll set her free myself. I am afraid it’s best to keep the established laws…” (1236-1238) But, as Creon tries to set Antigone free, he is faced with suicides of Antigone and Haemon, and followed by the suicide of his wife, Eurydice. This moment in the play serves as the downfall of Creon. But unlike Antigone, Creon reaches anagnorisis, which is the moment in the play when the tragic character realizes his hubris has led to his downfall. “And the guilt is all mine- can never be fixed…god help me, I admit all!”(1441-1445) Ultimately, Creon is more of a proper tragic character than Antigone because of he has an epiphany, a moment when he realizes his hubris has caused conflicts and deaths in the
Throughout literary history, tragic heroes have been defined as a great or virtuous character in a dramatic tragedy who is destined for downfall, suffering, or defeat. However, philosophers such as Aristotle tried to find connections between tragic heroes in Greek plays. This in-depth analysis of tragic heroes lead Aristotle to create six criteria for a true tragic hero: He or she has to be a Noble figure of royalty and noble in character, has to be imperfect by design, has a flaw or error that is a choice, is punished excessively for this choice flaw, has to undergo a downfall that leads to a realization, and the story of this tragic hero has to make the audience reach a moment of catharsis or purging of emotions. A prime example of a tragic hero that fits all of these criteria is Creon from the play Antigone, written by Sophocles in 441 BC. The story of Antigone is a tragedy that describes a stubborn and proud king named Creon who refuses to allow a burial for the brother of Antigone. Creon’s excessive pride leads to a series of unfortunate events resulting in the death of Antigone, his son Haemon, and his wife Eurydice. Throughout the course of the play, Creon undergoes each standard that is required by Aristotle’s terms to be a tragic hero.
In all works of literature you will find characters that change. From Oedipus the King to Antigone, Creon changes a great deal. In Oedipus the King, Creon has no intention whatsoever of being king. By the end of the play he makes it clear that his intentions have changed and he does want to take Oedipus’s power and become King of Thebes. When we see Creon in Antigone he has become king and he begins to make his mistakes.
In Oedipus, he wanted nothing more than to help Oedipus rid the city of whatever plague the gods were hurling at them. Creon goes to Apollo's shrine to find out why the gods are angry and then brings Tiresias to help Creon see what has the gods angry. Oedipus does not want to believe the truths Tiresias is telling him and falsely accuses Creon of plotting against him to become king of Thebes. Creon is so hurt by this that he tells the chorus, "This accusation against me by our ruler Oedipus, It's outrageous. (514)" By the end of the play, Creon tells Oedipus that "I'm always as good as my word; I don't speak before I think(1520)."
In OC, Creon still retains some respect for divine prophecies. These have after all motivated his desire to return Oedipus to Thebes. Antigone reveals the ultimate extent to which Creon's character deteriorates. His transformation completes itself; he has become an unreasonable tyrant. Creon can no longer be called a king. He has become a despot.
Sophocles, following the Greek standard of tragedy, casts Creon as the tragic hero plagued by his own pride, inflexibility and power. Creon believes his authority to be twofold, both as the king and as the head of his family. He claims that the throne is the source of all power, saying ?whoever is chosen to govern should be obeyed ? must be obeyed, in all things, great and small, just and unjust? (Sophocles 217), and he demands the utmost allegiance from his son, bidding him to ?subordinate everything else?to [his] father?s will? (Sophocles 216). Creon is filled with hubris, and he rejects any solution that might compromise his image. For instance, when the guards escort Antigone to the palace, he demands of the Choragos, ?Who is the man...
Creon convinces Oedipus to call upon the prophet Lord Tiresias. He knows everything there is to know and Creon knew that he would be able to help figure out who murdered Laius. Oedipus hears what Lord Tiresias has to say about the matter and he does not like it at all. Oedipus thinks that Creon “put the prophet up to spreading lies” (188). This puts Creon in a very sticky situation with Oedipus.