In Antigone, the main struggle is between Antigone and Creon, which can also be seen as a struggle between the supremacy of legal and political institutions and the will of the Gods. The discourse of the play embodies the debate between the will of Creon and his faith in the laws and and the will of Antigone and her belief in the Gods. In this paper, I will defend Antigone’s burial of her brother and explain why she was correct in the context of Ancient Greece using other sources from the time.
In the play, Antigone's brother, Polynices, is killed in battle after attempting to forcefully retake the Theban throne, as was his given right. His brother, Eteocles, is also killed while defending his position on the throne and is given a proper burial. Their uncle, Creon is left to be the ruler of Thebes after the death of both Polynices and Eteocles in battle. He ends up acting like a tyrant with his devoted son even going as far as saying: “it's no city at all, owned by one man alone”(Antigone, 825) to show the unreasonable amount of power he is exerting. Antigone describes Creon’s proclamation as leaving Polyneices “unwept, unburied, a
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lovely treasure for birds”(Antigone, 35) which is against the holy guidelines set forth by the gods. Antigone decides to go against this and bury the body anyways. When she is caught, Creon sentences her to death for burying the body. Antigone was justified in the burial of her brother's body because she was following the believed will of the Gods. In the following sections, I will explain why Antigone was correct and that Creon's wrongdoing and insult to the Gods was clearly visible in the play. I will show that in ancient Greece, the will of the Gods superseded even the legal institutions of humans and that Antigone was right in her assumption that the Gods wanted her to bury the body. In this section, I will show, using textual evidence why the will of the Gods is more important than that of humans. In ancient Greece, the Gods were paramount in society and revered for their wisdom and goodness. People were supposed to follow whatever the Gods said. An example of this can be seen in the Eumenides when Orestes commits matricide because he is commanded to do so by Apollo. When confronted about the origin of his actions, Orestes claims it was by “the orders of this god. He is my witness… and at this moment, I have no regrets” (Eumenides, 600). Apollo says later in the play:“I urge you now— obey the will of Zeus, our father. No oath has greater strength than Zeus” (Eumenides, 620) showing how even the Gods knew that they should obey Zeus. This supremacy of the Gods has seen again in Works and Days, a poem that talks about how the Greeks should live their lives, wherein it says: “nay, let us settle our dispute here with the true judgment which is of Zeus and is perfect” (Works and Days, 35). As evidenced by the above, any action that a human would engage in that goes against the Gods would be immediately superseded by the Gods in ancient Greek society. Since the rules of the Gods were put above the rules of the city, legal institutions and laws must be inferior. For example, if a small town in America makes a law that goes directly against the constitution, the law would be struck down. In a situation like this, something like the constitution would prevail because the rules of the constitution are put above those of a small town. This concept is also referenced in the play, with Antigone saying: “Nor did I think your edict had such force that you, a mere mortal, could override the gods, the great unwritten, unshakable traditions” (Antigone, 505). This shows that Antigone was right to put the laws of the Gods above the rules of the kingdom. It is obvious that Antigone by her actions and thoughts has no regard for the legal institutions and laws of Thebes. She seems to view Creon’s laws as illegitimate, as shown in her and Creon’s argument, when Creon asks “You, tell me briefly, no long speeches— were you aware a decree had forbidden this?” (Antigone, 495) and Antigone responds by saying: “Of course I did. It wasn't Zeus, not in the least, who made this proclamation—” (Antigone, 500). In Antigone’s eyes, Creon’s laws were illegitimate because they went against what she thought the Gods told her to do. A more modern example of this would be similar to how to many fundamental Christians view gay marriage as illegitimate, even though it is legal in America. In this way too, people view laws and legal institutions as illegitimate because they directly contradict what they believe their god(s) are saying. Since Antigone had no regard for the legal institutions and laws of Thebes, she had no problem with breaking them when it came to burying her brother’s body. One objection to this could be that the Gods did not want Antigone to bury Polyneices.
This could be seen in the fate that Antigone was forced to suffer. Antigone describes her fate by shouting: “ I am agony! No tears for the destiny that's mine, no loved one mourns my death.” (Antigone, 965). It can also be seen in the fact that the Gods did nothing to stop or prevent her fate. Even Antigone herself says: “Very well: if this is the pleasure of the gods, once I suffer I will know that I was wrong.” (Antigone 1015). Her fate and even this quote show that Antigone might not have been completely right in her assertion that the Gods wanted her to bury her brother. If the Gods did not want her to bury her brother, then it can be seen that she was simply just going against the laws of the city, which would have warranted
punishment. However, I will show that Antigone was correct in her assertion.While Antigone suffered a terrible fate, it could be argued that Creon suffered a worse fate. As it says in Works and Days: “But for those who practice violence and cruel deeds far-seeing Zeus, the son of Cronos, ordains a punishment. Often even a whole city suffers for a bad man who sins and devises presumptuous deeds” (Works and Days, 238). Antigone also calls on the Gods to punish Creon saying: “But if these men are wrong, let them suffer nothing worse than they mete out to me—these masters of injustice!” (Antigone, 1015). In this way, it could be easily seen that the Gods intended on punished Creon most of all, being as though both his son and wife commit suicide. Creon is left alive but has to live with the regret of knowing that he killed those who he loved the most. Creon even laments his fate in the final seconds of the play crying: “Whatever I touch goes wrong—once more a crushing fate's come down upon my head!”(Antigone, 1465). It can even be interpreted that Creon was going to kill himself, based off of his remarks at the end of the play, with him saying “that best of fates for me that brings the final day, best fate of all… so I never have to see another sunrise.” (Antigone, 1450). Furthermore, the even citizens of Thebes found it strange that the body is left out to rot. Antigone references this saying: “These citizens here would all agree... they would praise me too if their lips weren't locked in fear” (Antigone, 565). Likewise, when it is first discovered that Polyneices has been buried, the guard who was supposed to keep watch of him said: “My king, ever since he began I've been debating in my mind, could this possibly be the work of the gods?” (Antigone, 315). This shows that even the normal Theban people saw the burying of Polyneices as an act in accordance with what the Gods wanted, not against it. All of this evidence shows that it was most likely that the Gods wanted Antigone to bury her brother. As I have shown in my paper Antigone was correct in her significance of the political and legal institutions, because she followed the will of the Gods instead of following the laws of the city and Creon. I used textual evidence to show that in ancient Greece, the will of the Gods was above that of humans, and it was the will of the Gods to have Polyneices buried, therefore, Antigone was correct in her actions and assertions.
In Sophocles' Greek tragedy, Antigone, two characters undergo character changes. During the play the audience sees these two characters' attitudes change from close-minded to open-minded. It is their close-minded, stubborn attitudes, which lead to their decline in the play, and ultimately to a series of deaths. In the beginning Antigone is a close minded character who later becomes open minded. After the death of her brothers, Eteocles and Polyneices, Creon becomes the ruler of Thebes. He decides that Eteocles will receive a funeral with military honors because he fought for his country. However, Polyneices, who broke his exile to " spill the blood of his father and sell his own people into slavery", will have no burial. Antigone disagrees with Creon's unjust actions and says, " Creon is not strong enough to stand in my way." She vows to bury her brother so that his soul may gain the peace of the underworld. Antigone is torn between the law placed against burying her brother and her own thoughts of doing what she feels should be done for her family. Her intent is simply to give her brother, Polyneices, a proper burial so that she will follow "the laws of the gods." Antigone knows that she is in danger of being killed for her actions and she says, "I say that this crime is holy: I shall lie down with him in death, and I shall be as dear to him as he to me." Her own laws, or morals, drive her to break Creon's law placed against Polyneices burial. Even after she realizes that she will have to bury Polyneices without the help of her sister, Ismene, she says: Go away, Ismene: I shall be hating you soon, and the dead will too, For your words are hateful. Leave me my foolish plan: I am not afraid of the danger; if it means death, It will not be the worst of deaths-death without honor. Here Ismene is trying to reason with Antigone by saying that she cannot disobey the law because of the consequences. Antigone is close-minded when she immediately tells her to go away and refuses to listen to her. Later in the play, Antigone is sorrowful for her actions and the consequences yet she is not regretful for her crime. She says her crime is just, yet she does regret being forced to commit it.
One of the sons, Polynices, attacked the city to try and claim power from his brother. But since both of the brothers died and the city was not taken, Polynices was labeled as a traitor, whereas the other brother who died defending the city was celebrated as a hero. Creon decreed at the beginning of the play Antigone that no one was to bury the body of traitorous Polynices. Antigone felt that it was her responsibility to bury the body because he was still a member of her family. This led to a huge argument with Creon, who felt he shouldn’t be crossed because he was the leader of the state.
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.
The opening events of the play Antigone, written by Sophocles, quickly establish the central conflict between Antigone and Creon. Creon has decreed that the traitor Polynices, who tried to burn down the temple of gods in Thebes, must not be given proper burial. Antigone is the only one who will speak against this decree and insists on the sacredness of family and a symbolic burial for her brother. Whereas Antigone sees no validity in a law that disregards the duty family members owe one another, Creon's point of view is exactly opposite. He has no use for anyone who places private ties above the common good, as he proclaims firmly to the Chorus and the audience as he revels in his victory over Polynices. He sees Polynices as an enemy to the state because he attacked his brother. Creon's first speech, which is dominated by words such as "authority” and "law”, shows the extent to which Creon fixates on government and law as the supreme authority. Between Antigone and Creon there can be no compromise—they both find absolute validity in the respective loyalties they uphold.
In Sophocles’ Antigone, the most prominent theme is the concept of divine law versus human law. The play opens with the debate between the sisters Antigone and Ismene concerning which law comes first- the devout obligations of citizens, or civic duty. Antigone requests for Ismene to assist her in burying their brother Polyneices, though the new king Creon, has prohibited burial on pain of death. It can be argued that Creon’s edict, which deprived Polyneices of his funeral rites, is understandable. The young man had been killed perpetrating the most atrocious crime of which a citizen could be guilty, and Creon, as the responsible head of state, naturally supposed that exemplary punishment was the culprit’s right...
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
The notion of honor and justice is prevalent throughout all types of literature. In Greek culture, honor is essential for creating a solid foundation within a society and family. Honor will follow you until the day you perish, and beyond. The honor for men in Greece is spiritual in that loved ones show respect to the deceased by giving them a proper burial. Nevertheless, when a man acts upon betrayal of the city, that man looses the privilege to die in such honor. This is evident in the life of Antigone when her two brothers, Polyneices and Eteocles, both die at each other’s hands at war when deciding the ruler of Thebes. Polyneices cannot have a proper burial, because the new king, Antigone’s uncle, Creon created a law that decrees that anyone who tries to give Polyneices a proper burial will have a dire consequence: death. In Sophocles’ Antigone, the quest that Antigone endures to stay true to her pure intentions of honoring Polyneices by giving him a proper burial is in juxtaposition with the fact that her defiance towards Creon is not only to do with Polyneices, but also to show appeasement to the gods.
Attitude is everything. In Antigone by Sophocles, one of the characters makes the remark, “Think all men make mistakes, but a good man yields when he knows his course is wrong, and repairs the evil. The only crime is pride” (line 34-36 scene 5). Pride is being shown in many ways throughout the play. Sophocles emphasizes different ironies to bring out Antigone’s arrogance. Creon’s intelligence, but also to show his irresponsibility and foolishness.
Antigone’s strength allows her to defend her brother’s honor against Creon, who wants to make a statement about traitors. However, both Antigone and King Creon commit faults while trying to protect the things they love. Antigone should not have died for her beliefs as it puts her loved ones and community in danger, and Creon should not have forbidden the burial of Polyneices as it angers the Gods and causes him great suffering in the end.
In the following paper, I plan to discuss the source of conflict between the title characters of Antigone and Creon in Sophocles’ “Antigone”. I also plan to discuss how each character justifies his or her actions and what arguments they give for their justifications. I will also write about the strengths and weaknesses of these arguments. The final points I try to make are about who Sophocles thinks is right and who I think is right.
The will of the gods in Antigone is interpreted through a belief in divine law. For the purpose of this paper I will define divine law in my own terms: divine law is the set of ideals or beliefs, either put forth in religious texts or passed down through oral tradition, about god-like beings. Throughout Antigone it becomes increasingly clear that Antigone feels as though she must follow the will of the gods, this will being that each individual must be given proper burial rites. When Antigone was finally caught for her crime she declares to Creon that “It wasn’t Zeus, not in the least, who made this proclamation—not to me.
The story of Antigone is one of the most enduring stories of the Ancient Greek civilization. The theme known as “Hubris”, (also known as excessive pride) is clearly evident throughout the entire text of this story and highlights the devastation one can create not only for themselves but also for their entire family and kingdom when they succumb to excessive pride. This essay paper highlights the Greek Drama known as Antigone, with references given to specific textual evidence from the story as well as highly credible internet resources with regards to the characters known as Antigone and Creon.
Both Riot Antigone and Antigone focus heavily on the dwindling relationships Antigone has with members of her family. However, although the foundational aspects of Antigone’s relationships with her family, as portrayed in the original play, remain they were slightly warped in Riot Antigone in order to make the relationships more relevant under the circumstances of today’s society. Specifically, her relationship between her sister and uncle. In the original writing of Sophocles’ Antigone, similar to how it occurred in Riot Antigone, Antigone calls on her little sister, Ismene, to help her carry out her mission to bury her brother’s body that has been sentenced to never be buried. However, in the original Antigone, Antigone’s reaction to Ismene’s
When one is approached with the question, who is the most important character in Antigone one can argue that it is Creon, the kind of Thebes. In Antigone by Sophocles, one may question the title of the play, due to the fact that the play perceives Creon to be the main character, yet the title is named Antigone. Creon, although is a very powerful character in the play, he possesses a tragic flaw of overwhelming pride and arrogance, which ultimately leads Creon in the opposite direction of triumph but instead, blindly into his own demise. Antigone is very controversial character, but for many Antigone plays a “hero” role in the play. Thus in the Antigone by Sophocles, Antigone plays a more important character when compared to Creon because she is very admirable;
Heteronomous reasoning is apparent in both Creon and Antigone in the beginning of the tragedy. Though the set of laws they are following is different, both Creon and Antigone treat the law as an external force. They uphold their laws with little regard to the negative consequences to themselves and other individuals. For Antigone her absolute law emanates from the gods. For Creon it is the head of state. He believes that “the man the city places in authority, his orders must be obeyed, large and small, write and wrong” (Sophocles 48-50). Once his law has been set down it is an entity of its own. Its interpretation would be literal and its punishment absolute.