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Sophocles portrayal of antigone
Elements of the novel Things fall apart: Chinua Achebe
Sophocles portrayal of antigone
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The German legend, Das Wagnerbuch, begins with a scholar named Faust who reaches a severe boredom from his frustrations at the limit of knowledge and power he is able to possess. Mephistopheles, a demon, offers Faust magic to achieve pleasures before unattainable for twenty four years and when the time has ended, Faust will lose his soul. Faust agrees and performs unscrupulous acts such as seducing innocent Gretchen and manipulating the entire world. In the end, Faust is corrupt beyond forgiveness and is eternally damned. This popular tale is found in many other artistic works with the same message that obtaining power requires a “deal with the devil” which only results in destroyed lives and ethics. This concept can be discovered through history and literary works including Antigone by Sophocles, Macbeth by William Shakespeare, and Things Fall Apart by Chinua Achebe. The painful repercussions from immoral decisions enacted by power hungry men, Creon, Macbeth, and Okwonko, reveal the harsh fate that awaits all pursuits of power.
Creon’s once adamant decision to cruelly punish Antigone turns to a realization too late to stop the wheels of tragedy rolling because of his stubborn authoritarian rule. Antigone’s determination to bury her brother is discovered by Creon who banishes her in a tomb. A prophet soon later tells Creon “You plunged a child of light into the dark; entombed the living with the dead; the dead…Do not be surprised that heaven—yes, and hell—have set the Furies loose to lie in wait for you, Ready with the punishments you engineered for others” (Sophocles 239). The reason this terrifying foresight is brought upon Creon is because of his own determination for control. His desire to solidify his sense of justice by m...
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...d lives in the minds of many. Johann Wolfgang von Goethe wrote a famous interpretation of the tale Faust where is saved from Mephistopheles because of Gretchen’s forgiveness and Faust’s own striving that becomes positive in God’s eyes. Even if devastation from the poison of power is inescapable, there is no reason reconstruction is impossible.
Works Cited
Achebe, Chinua. Things Fall Apart. New York: Anchor, 1994. Print.
Shakespeare, William. Macbeth. New York: Washington Square, NY. Print.
Sophocles, and Paul Roche. The Oedipus Plays of Sophocles. New York: Mentor, 1991. Print.
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Fredriksen, John C. "Adolf Hitler." World History: The Modern Era. ABC-CLIO, 2011. Web. 20 Dec. 2011.
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Creon highlighted as the tragic figure, initially created decisions he thought was for the welfare and well-being of Thebes; however, Antigone, who rebelled against Creon’s decisions, caused Creon’s rage to cloud his rational way of thinking. When Creon decided to forbid the burial of Polynices, as he believed Polynices was a traitor to Thebes, Antigone was outraged. This decision, viewed through the eyes of Creon, was just and fair; on the other hand, Antigone viewed his decision as cruel and selfish, which resulted into a major conflict between these two characters. When Antigone disobeyed his proclamation, Creon became infuriated towards this rebellious act. Those small events within the play expressed Creon as a ruler doing what he believes is right; on the other hand, Antigone’s rebellion expressed otherwise. Antigone was soon shown to cause an evil spark within Creon. This “spark” caused Creon to intensify his punishments towards Antigone, which in turn caused a chain reaction of events and eventually led to his tragic decline. Being portrayed as a menacing villain throughout the play, Creon began as an honorable man; however, overwhelming events and confrontations caused Creon to evolve in to this monstrous figure.
Of the tragic figures in Antigone, Creon is the most obviously evil because his motives are self-serving and his fate the worst. As the play begins, we learn that Antigone has defied Creon's royal decree by performing sacred burial rites for her exiled brother, Polyneices. Polyneices has been declared an enemy of the state by Creon. The sentence for anyone attempting to bury him is death by stoning.
Antigone, as a character, is extremely strong-willed and loyal to her faith. Creon is similarly loyal, but rather to his homeland, the city of Thebes, instead of the gods. Both characters are dedicated to a fault, a certain stubbornness that effectively blinds them from the repercussions of their actions. Preceding the story, Antigone has been left to deal with the burden of her parents’ and both her brothers’ deaths. Merely a young child, intense grief is to be expected; however, Antigone’s emotional state is portrayed as frivolous when it leads her to directly disobey Creon’s orders. She buries her brother Polynices because of her obedience to family and to the gods, claiming to follow “the gods’ unfailing, unwritten laws” (Sophocles 456-457). CONTINUE
As the tale continues, Antigone does indeed bury her brother, but is caught by Creon. In doing so however, she wins the support of the people of Thebes with her selfless actions for the sake of her family. Creon, despite the counsel of several people, including his own son, feels that regardless of the people 's opinion, Antigone must be executed for her "traitorous actions". This is self evident in an exchange between Creon and his son Haemon, who was in love with Antigone and slated to marry her: (Creon): "So this creature is no criminal, eh?" (Haemon): "The whole of Thebes says "no." (Creon): "And I must let the mob dictate my policy?" (Haemon): "See now who is speaking like a boy!" (Creon): "Do I rule this state, or someone else?" (Haemon): "A one man state is no state at all." Thus the plot thickens, and the tragedy begins to develop as Antigone 's actions have achieved her the respect of the common man, but is unquestionably soon to bring her
Creon is the tragic character of Antigone because his pride blocks the path of him being wise. He sentences his niece, Antigone, to death because she has buried her brother, Polynices, whom Creon considers a traitor. This leads to an argument to his son, Haimon, who is also Antigone’s fiancé. Haimon disagrees with his father and believes that Antigone should not die because she was only following the divine laws by burying her brother. However, Creon still remains stubborn and disagrees with his son since he believes Antigone should be punished for disobeying the ruler’s law. In return, Haimon says “The city would deny it to a man” (2. 3. 102). He explains that the people of Thebes disagrees with his father regarding Antigone’s punishment and considers her honorable. Unfortunately, the citizens fear Creon and they’re helpless in this situation. This leads Creon to get enraged at his son and his mind is still set on executing Antigone. Haimon responds by saying “Not here, no: She will not die here, King...
Web. The Web. The Web. 6 June 2015. http://talkingpointsmemo.com/edblog/--100617 Martin, Claire and Siegel, Masada.
In the Antigone, unlike the Oedipus Tyrannus, paradoxically, the hero who is left in agony at the end of the play is not the title role. Instead King Creon, the newly appointed and tyrannical ruler, is left all alone in his empty palace with his wife's corpse in his hands, having just seen the suicide of his son. However, despite this pitiable fate for the character, his actions and behavior earlier in the play leave the final scene evoking more satisfaction than pity at his torment. The way the martyr Antigone went against the King and the city of Thebes was not entirely honorable or without ulterior motives of fulfilling pious concerns but it is difficult to lose sight of the fact that this passionate and pious young woman was condemned to living imprisonment.
In addition, Creon disregards what had historically been the best counsel for the city, the blind prophet Tiresias. Despite Tiresias’ warnings that his “high resolve that sets this plague on Thebes,” will “strike [him] down with the pains [he] perfected,” Creon’s stubborn commitment to the laws of state turns to be his error. Eventually convinced by Tiresias’ warnings, Creon resolves to release Antigone from her isolated tomb. Regrettably, he’s too late and the consequences of his insolence for the divine laws were far worse than if he had “[L]ay[ed] [my] pride bare to the blows of ruin” (1220). Creon’s undoing can be viewed as an allegory of the calamities that ensue when the laws of man pursue to challenge the ancient laws of gods.
The characters of Antigone fail to avoid irony alive; however Creon remains the sole target of Sophocles’s apparatus of irony. Specifically in Antigone, the attribute of Creon that sets him apart as the candidate in Sophocles’s eye for ironic tragedy is his incentive in his actions. Creon exhibits harsh irony on his part when he comments that Antigone’s death “gives him everything” (Sophocles, 709). His rebuttal is ironical, because it is ultimately Antigone’s death that vacuums all the love out of Creon’s life when he is left with no family. In that moment when Antigone, the daughter of his bother Oedipus, remains defiant to his laws, his desire for an assurance in power and uncontrollable rage drives him almost to an obsession in following through with Antigone’s death. Therefore, Creon’s incentive in an adamant vocalization of his desire for Antigone’s death is not because he truly feels that Antigone’s death justifies her “crime”, but rather that her death paves way Creon’s satisfaction with being a sovereign leader. Yet Sophocles takes his explanation to the...
Johann Wolfgang von Goethe, the brilliant mind behind the 17th century’s epic poem “Faust”, illustrates a combining structure of desire and self-indulgence. His idea was to capture the ideal image of good vs. evil and how easily it can be misconstrued. “Of all the great dualities of hum an experience 'good and evil' have been the most instrumental in shaping the beliefs, rituals, and laws, of Homo Sapiens.”(Argano)
Having attained all that he desires from the knowledge of man, Marlowe’s character Faustus turns to the only remaining school of thought that he feels he must master which is the art of necromancy. In his pursuits, he manages to summon the devil Mephistopheles, arch demon of hell, and strikes a deal to trade his immortal soul with Lucifer in exchange for being granted an infinite amount of power and knowledge that extends even beyond the limits of human understanding. However in the process of negotiating the terms of his pact, it becomes clear that Faust is in a constant state of uncertainty in terms of whether he should repent and forsake the arrangement or simply go through with it. This underlying theme of internal struggle is introduced very early and reappears in later acts with the appearance of established binaries that suggest a theme of division not only among the character of John Faustus, but within the written text as a whole. This suggests that Faustus is meant to serve as a symbol for the divided nature of man and the consequences of failing to negotiate the struggles that are a result of the divided self.
Ultimately, I find that Antigone is a play that can be interpreted in many different ways. Through the examination of characters, events and scholarly arguments I have attempted to show that the catalyst for Antigone’s tragic end stems from the edict of Creon, an edict that as a ruler he is within his rights to make – but which Sophocles ultimately forces Creon to acknowledge as wrong. However, whilst the actions and events leading up to this event cause Antigone to disregard the law in order to pay burial rites to her brother, her treatment of Creon and acceptance of her fate must show that she herself accounts for a decent share in the responsibility for her own death.
Mephistopheles, from the epic poem Faust, by Goethe, is one of the most interesting characters if examined carefully. Much like today's crude interpretations of the devil, Mephistopheles was a skeptic, a gambler, self- confident, witty, stubborn, smart, creative, tempting and of course, evil. There were very ironic things about him. Though he was evil, he was a force of goodness. The evil in him was portrayed in the negative aspects of Faust's personality, which showed that no matter how powerful the Lord was, the devil would always have an impact on a persons life and decisions.
Warren D. Smith. “The Nature of Evil in “Doctor Faustus.” The Modern Language Review 60.2 (Apr. 1965): 171-175. Modern Humanities Research Association. Web. 15 Nov. 2013.
Doctor Faustus, also referred to as The Tragical History of the Life and Death of Doctor Faustus is a play by Christopher Marlowe. This play is based on a German story where a man sells his soul to the devil in quest for knowledge and power (Sales 340. The protagonist in this play is Doctor Faustus. Doctor Faustus was hungry of power and knowledge and in search for them; he sold his soul to the devil. At first, he was very happy with the praise he received from the people as they considered him a hero. Later on, Faustus learns that he committed a grave mistake of selling his soul to the devil for twenty-four years. Even though he felt remorseful for his mistakes, it was already late for him. He is later found by his fellow scholars dead and torn from limb to limb. Faustus was a heroic fool who only thought of power and never thought of eternal damnation.