Antigone

I think Antigone was a feminist play because of three main facts. Antigone was in all the conflicts, even though Creon started them all, even though Creon had all the power, Antigone still won the war between her and Creon, also no woman in her time would even think of doing the things that Antigone did. Antigone was in all the conflicts, which include, Antigone vs. Creon, Antigone vs. Ismene, Antigone vs. society, and Antigone vs. herself. In all conflicts showed feminism. In the conflict, Antigone vs.

Creon, there was feminism, when Creon asked Antigone if what she did was true and she replied, I do, I deny nothing, (Sophocles Prologue 52). She didnt hesitate; she said it with total confidence with all her nerves, not caring about the consequences. In the conflict, Antigone vs. Society, Antigone showed feminism when in front of all the people of Thebes. Thebes, and you my fathers gods, and ruler of Thebes, you see me now the last, unhappy daughter of a live of kings, you kings, led away to death.

You will suffer, and what not transgress the laws of heaven (Sophocles 74-79). Antigone was explaining to the city of Thebes how she is being suffered because of an act she committed to fulfill her deeds of the laws of the gods in heaven, and from love and passion she had towards her brother, Polynieces. In the conflict Antigone vs. Ismene, when Antigone was explaining to her sister, Ismene, about her plan to bury their brother, Ismene didnt approve, but Antigone again showed feminism.

Antigone did the right thing by defileing Creon’s strict orders on burying Polynices because the unalterable laws of the gods and our morals are higher than the blasphemous laws of man. Creon gave strict orders not to bury Polynices because he lead a rebellion, which turned to rout, in Thebes against Creon, their omnipotent king. Antigone could not bare to watch her brother become consumed by vultures’ talons and dogs. Creon finds out that somebody buried Polynices’ body and sent people out to get the person who preformed the burial.

Antigone is guilty and although she is to be wed to Creon’s son, Haemon. He sentences her to be put in a cave with food and water and let the gods decide what to do with her. He was warned by a blind profit not to do this, but he chooses to anyway, leaving him with a dead son, a dead wife, and self-imposed exile. Antigone had good reasons for her actions. She did obey the rules of her gods, which were that any dead body must be given a proper burial, with libatations.

This would prevent the soul from being lost between worlds forever, along with wine as an offering to the gods (page 518- side note). Nor could Antigone let Creon’s edicts go against her morals (lines 392-394). She chooses to share her love, not her hate (line 443). She couldn’t bare to see one family member be chosen over the other because of what a king had decided was right, which she contravened. Why condemn somebody who stood up for what they believed in and is now dead for it anyway? Bringing homage to the family was very important to Antigone (line 422-423).

The gods’ laws come before mortal laws in Antigone’s point-of-view, which is how I believe also. In death, you will answer to your god and no man will have control of your fate in the world that lies hereafter. Therefore by obeying the gods, hopefully, will result in a happy afterlife, which are what most people strive for in ancient times and now. If man does not honor you for noble efforts, your gods’ will. Antigone’s act was honorable. She stood up to the highest of powers so she could honor her brother, knowing the consequence would be death.

Most likely she figured there is only a certain amount man can do to you, so she might as well stand up for not only her family and beliefs, but her gods as well (lines 377-389). Creon could have easily changed his mind, and there were fair amounts of warning. But his decisions lead him into an empty life that could have been adverted if only he would have put his pride aside for a while. Simply because he was too egotistical and too tempermental, his son died (line 986) along with his wife (lines 1080-1081), which left him hapless and with a deep sense of deplorable sorrow leading to self-imposed exile (lines 1119-1126).

“Ah Creon! Is there no man left in the world-” Teirsesias Greek theatre played a large role in Greece. The citizens were supposed to learn from the mistakes made in tragedies. The citizens should have learned what not to be like as a citizen or person. In a Greek trilogy written by Sophocles there are two ma in characters, Antigone and Creon. They are both strong willed and stubborn people. Both being unwilling to change, they both seal each others fate. Creon is passionate. . Antigone is full of rage. They are both so similar they can not see eye to eye .

Although they may seem quite different, Creon and Antigone share any similarities throughout the story. They are both very independent people. Antigone is extremely independent.. She doesn’t mind doing anything on her own. For example, in the beginning of the story when Antigone is talking with Ismene, she asks for her help . When Ismene refuses she is furious with her. Then Ismene decides to act independently. Creon is also very independent. He refuses to accept anyone’s opinions except his own. When his son Haimon comes to talk with him he refuses to listen , claiming that Haimon is “girlst ruck! ” and corrupted .

Teirsesais comes and tells him a morbid prophecy. Creon will not listen to this either. He claims that Teirsesais has been corrupted by money, like many prophets at that time. He finally listens to the Charagous when reminded th at Teiresias has never been wrong. Antigone has no problem working by her self either. She demonstrates this when she slipped by all the guards that were protecting the dead body of Polyneices. Creon and Antigone are both independent, and they are both very loyal. They are loyal to their views. Creon is especially loyal to his laws. Antigone is loyal to her beliefs. Creon will not change his laws.

An example of this occurs when he and An tigone argue. He calls her “A traitor” For giving a burial for her dead brother Polyneices. He is so loyal to his own laws that he fails to see that he is disobeying the law of the gods. Antigone puts the laws of the gods ahead of the laws of the state s. She goes ahead and buries her brother. Which was strictly prohibited by Creon. This shows her short-sightedness is because she only does what she thinks the gods want. Instead of abiding by the law that Creon decreed. Creon is also short-sighted because he refuses to believe any other opinions or laws than his own.

Creon and Antigone are both so loyal which can also make them very extreme. Creon is an extremist in reason. He thinks his law is the most important. Antigone is an extremist of passion. Creon is unwilling to put the god’s law above his law. He is u nwilling to listen to the passionate pleas of his son to let Antigone live. He instead puts his laws first, and states that if he lets Antigone live after she has broken his law, “How shall I earn the worlds obedience? ” His extreme will, later leads to his son’s death because he thinks his son has been corrupted by Antigone.

Antigone is equally as extreme and she will not listen to the reasoning of her sister Ismene. Ismene reminds her of the problems and dangers she is undertaking when she goes ou t to bury Polyneices. Antigone will not listen though, and this ends up killing her as well. Because Creon and Antigone are very extreme in their ways this can also make them cruel and foolish people. Creon is quite cruel to everyone around him. He never once listens to anyone, but instead he acts foolishly and hurts everyone. When he is talk ing to his son Haimon, he retorts that Haimon is “a fool” and that he is, “Taken in by a woman!

These words and his fathers attitude hurts Haimon and he becomes filled with rage towards his foolish father. Antigone is also cruel and foolish. Especial ly to her sister Ismene. Ismene tries to help Antigone in the start of the play. When she tries to tell Antigone not to risk everything to please the gods. Antigone won’t listen though, She just tells her “Go away Ismene. I will be hating you soon”, in a striking example of her cruelty. Ismene and Antigone have been caring sisters until suddenly Antigone abandons her because she does not agree to help bury their brother.

Creon also is cruel to his old friend and prophet, Teirsesias. Teirsesias co mes to warn him that if he does not free Antigone that bad things will happen, but Creon doesn’t believe him. He claims that Teirsesias has “sold out” as a prophet and shows how foolish he is not to trust a long standing friend who has never been wrong. Creon and Antigone are both plagued by hubris. Creon wants to stand by the law he has made. Antigone is willing to risk it all to stand by the law of the gods and what is right. Creon’s stubbornness is clear when his old friend and prophet Teirsesias. Tells him to free Antigone.

Creon stubbornly refuses and remarks to the old wise man, “Bribes are baser then any baseness” Creon does not even listen to Teirsesias, who made him king in the first place. He is so stubborn that he refuses to listen cl aiming that Teirsesias had been corrupted by money and so his pride hampers his good judgment. He is so concentrated on everyone being corrupted that he does not even listen to common sense. His son, Haimon tries to come tell him that he should not s entence Antigone to death. Creon is outraged by his son siding with her. He tells Haimon that he is a “Fool, adolescent fool! Taken in by a woman!

Haimon responds to this by saying that he is “perverse” Creon, even more outraged, calls him a “Girls struck fool” Haimon storms off with a loathing hatred for his father’s arrogant pride and stubbornness. Antigone has equal hubris herself. She is so passionate on burying her brother that she will not listen to reason. Full of arrogance and indignati on, she will not listen to the words of her sister. Ismene warned her of the dangers of burying their brother Polyneices but Antigone will not listen. She calls Ismene a “traitor” for not coming to help her and Ismene shakingly replies “I am so afraid o f you”.

Antigone, nstead of listening to the common sense of her sister, snaps back that “You need not be: you have yourself to consider, after all”. Later in the story Antigone is arrested for burying her brother and Ismene comes crawling back to her. Ismene breaks the conversation between Antigone and Creon by admitting that, “I am guilty, if she let me say so”. Antigone will not let her and retorts coldly, “No, Ismene. you have no right to say so. You would not help me, and I will not have you h elp me” This reveals clearly how arrogant and stubborn Antigone can be. Even after her sister wants to share in her punishment and crawls back to her.

She will not accept it to her own demise. Creon and Antigone are both remarkably similar people. Ironically, they are both so much the same that they can not see it. The flaws they share make neither of them willing to listen to the other. Many of their traits are identical, but their opinion s are so different that they can’t stand each other. Sophocles did an excellent job in portraying the two vast extremes of the spectrum, passion and reason. This story hopefully proves to people that neither extreme passion nor extreme reason, but rather be in the middle and achieve arete.

Many conflicts can be found within various plays. In Sophocles Antigone one of the many conflicts found is men versus women. The king of Thebes, Creon, has a problem with women. But not only the king, Ismene, Antigones sister as well refers to herself and her sister as being inferior to men. Women generally do not have the courage to stand up to their husbands. Yet Antigone is brave enough to disobey Creons law and ready to face the consequences. Her sister on the other hand is not this courageous. Ismene, instead says, we are only women, we cannot fight with men, Antigone!

The law is strong, we must give into the law in this thing, and in worse (923, Sophocles). Within the conflict of men versus women, Creon automatically assumes the killer is a man. When Creon is talking to the Sentry in scene one he says, the man who has dont this thing shall pay for it! Find that man bring me that man! (929). Creon is quick to blame the crime on a man. Not once did it cross his mind that the one whom was guilty of burying Polyneices could have been a woman. After the Sentry revealed Antigone to Creon and she confessed to burying her brother, the king was still baffled.

Then Ismene and Antigone were arguing whether they were equally guilty or not. The Creon replies, one has just now lost her mind; the other, it seems, has never had a mind at all (934). Again he goes on and insults women. He makes women look weak and less then men. Throughout the play, Creon continues to criticize women. He makes them look like they do not have a mind of their own; for they are but women, and even brave men run when they see Death coming (934). The conflict between men and women is shown throughout Sophocles Antigone. Creon himself has a problem with women and Ismene knows that she is a woman and should not get involved.

In Ancient Greece, new ideals surfaced as answers to life’s complicated questions. These new beliefs were centered around the expanding field of science. Man was focused on more than the Gods or heavenly concerns. A government that was ruled by the people was suggested as opposed to a monarchy that had existed for many years. Freedom of religion was encouraged to be exercised in city-states. These new ideals, though good in intentions, often conflicted with each other creating complex moral dilemmas. Such was the case in Antigone a play written by Sophocles during this era of change.

In the play, Antigone and Creon battle a philosophical war dealing with the controversy of the Greek ideals. They both based their actions on their beliefs of what is right and wrong. The conflict arose when the ideals that backed up their actions clashed with each other, making it contradiction between morals. Antigone’s side of the conflict held a much more heavenly approach, as opposed to the mundane road that Creon chose to follow. Antigone feels that Creon is disregarding the laws of heaven through his edict.

After she is captured and brought to Creon, she tells him I do not think your edicts strong enough to overrule the unwritten unalterable laws of God and heaven, you being only a man. ” Antigone’s staunch opinion is one that supports the Gods and the laws of heaven. Her reasoning is set by her belief that if someone is not given a proper burial, that person would not be accepted into heaven.

Antigone was a very religious person, and acceptance of her brother by the Gods was very important to her. She felt that “It is against you and me he has made this order. Yes, against me. Creon’s order was personal to Antigone. His edict invaded her family life as well as the Gods’. An important ideal in Ancient Greece was the belief that the government was to have no control in matters concerning religious beliefs.

In Antigone’s eyes, Creon betrayed that ideal by not allowing her to properly bury her brother, Polynices. She believed that the burial was a religious ceremony, and Creon did not have the power to deny Polynices that right. Antigone’s strong beliefs eventually led her to her death by the hand of Creon. Never, though, did she stop defending what she thought was right.

As Creon ordered her to her death, Antigone exclaimed, “I go, his prisoner, because I honoured those things in which honour truly belongs. ” She is directly humiliating Creon by calling his opinions and decisions weak and unjust. She also emphasizes “his prisoner,” which tells us that Creon’s decision to capture Antigone was his own, and was not backed up by the majority of the people. She feels that Creon is abusing his power as king and dealing with her task to a personal level. Creon’s actions are guided by the ideal that states “Man is the measure of all things.

The chorus emphasizes this point during the play by stating that “There is nothing beyond (man’s) power. ” Creon believes that the good of man comes before the gods. Setting the example using Polynices’ body left unburied is a symbol of Creon’s belief. “No man who is his country’s enemy shall call himself my friend. ” This quote shows that leaving the body unburied is done to show respect for Thebes. After all, how could the ruler of a city-state honor a man who attempted to invade and conquer his city. From that perspective, Creon’s actions are completely just and supported by the ideals.

Though most of Creon’s reasonings coincide with the Greek ideals, one ideal strongly contradicts his actions. The ideal states that the population would be granted freedom from political oppression and that freedom of religion would be carried out. Creon defied both of these. First, Antigone was “his prisoner”, not necessarily the publics. In fact, the general population supported Antigone, though they were too scared to say anything. Haemon, the son of Creon, knew of this, and told Creon, “Has she not rather earned a crown of gold? – Such is the secret talk of the town.

This proves that Creon was exercising complete domination of political power, which is strictly forbidden in the new ideals. Also, not allowing Antigone perform her religious ceremony of burying her brother is interfering with religious affairs. This denies Antigone freedom of religion, hence, contempt for this ideal. The contradictions between the beliefs of Creon and Antigone are strong throughout the play. Both have well-structured arguments, but neither completely dominates the other. Antigone is motivated by her strong religious feelings while Creon is out to make good for his city-state.

The chorus’ opinion is the determining factor, as in the end, they convince Creon to set Antigone free. Creon had to weigh each factor carefully, and in the end, he had to decide between ideals. His mind was torn in two. “It is hard to give way, and hard to ezd and abide the coming of the curse. Both ways are hard. ” The contradiction of ideals was what led to Antigone’s, Haemon’s, and Megareus’ death. Both sides were just, all beliefs were supported. Creon was forced to decide the unanswerable, decipher the encoded, complete the impossible, and determine right from wrong when there was no clear answer.

In the play Antigone there are many references that link to the oppression of women. Creon made many convictions insulting womenkind. His convictions seemed true to a large population of men. I believe the majority of men, in the ancient Greek times believed in the undeniable domination of women. The start of the Greeks began around 2000 B. C. with the Mycenaeans. They inhabited the Greek peninsula. (Perry 40) “If we transgress . . . we” (Beatty 61) Ismene claimed it was an outrageous thought to stand up to a man. Her view of the inferiority to men came from the many laws restricting the lives of omen.

Women lived most of their lives in their homes. They were allowed on the streets with the company of a man, or for the reason of a funeral or religious festival. Only the poverty stricken women were allowed to work outside the home. They were not allowed to own property. They lived their lives under the control of a male figure. (Kishlansky 75) Women in marriage did not gain much pleasure. They married between the ages of twelve and eighteen. (Kagan 53) The marriage was arranged by their fathers.

Marriages were conducted with these words, “I give this women for the procreation of legitimate hildren… I accept… And I give a certain amount as dowry… I am content. ” Clearly the purpose of the women was to bear children. The role of the husband is vague and seems as though he doesnt play much of a role in the household. Contact with other men was not allowed for the wives, yet for the husband it was common to pursue adulterous relationships. An Athenian male stated “Hetairai we have for our pleasure, mistresses for the refreshment of our bodies, but wives to bear us legitimate children and to look after the house faithfully. ” (Spielvogel 75)

“Kill your own sons bride?… Oh, there are other fields for him to plough. ” Was Creons answer to Ismene concerning his sons marriage to Antigone. (Beatty 69) Prostitution prospered during these times. There were two classes of prostitution. There were the slaves run by citizens and the refined courtesans. (Spielvogel 100) Male prostitutes were not citizens but foreigners. Female citizens were prostitutes, yet male prostitutes were not allowed. (Spielvogel 92) “Take them and keep them within. The proper place for women. ” (Beatty 70) In other words women did not have any place in public ife.

Their place was in the home raising children and running the household. It was of great importance for women to give birth to male children. The son would become the heir of the father. (Spielvogel 100) “Only for this do fathers pray for sons. Obedient, loyal, ready to strike down” (Beatty 71) Men also believed that a womens body was not capable to handle the weather. For this reason they should remain inside. (Spielvogel 101) Myths were used to justify the subjection of women. Myths about the first woman, Pandora, explained the supposed evil nature of omen.

In revenge of Prometheus giving fire to man, Zeus sent Pandora. When they took the gift of Pandora, they brought out evil. There were different versions of this myth. In a better version Pandora was curious. She opened a jar unaware she would release evil into the world. Slightly improving the image of women, yet Pandora is conclusively responsible for evil. (Kishlansky 54) Creon explained to his son, “To all ones enemies. Do not be fooled, my son, By lust and the wiles of women. ” (Beatty 70) Its evident many men believed they were superior to women.

Creon refused to lose a battle to a woman. “And will never betray it-least of all for a woman. Better be beaten, if needed, by a man, Than let a woman get the better of us. ” (Beatty 71) Whatever the battle was men did not want to be beat by women. Only men were allowed to participate and attend the Olympic games. Women were made separate games to attend. These separate games were dedicated to Hera, Zeuss wife. These games were attended by unmarried women. The women were allowed to compete in footraces on short tracks. They wore tunics, while the men competed naked.

Women who won the races did not receive the same honors as men. Men received public honors and a lifetime supply of food, paid for by the public. (Kishlansky 53) It seemed as though all men did not believe women had rights. There were some men who did believe women were more than housewives and bearers of children. Haemon states “Nor wish to be clever enough to prove you wrong, Though all men might not think the same as you do. ” (Beatty 71) In a Euripide tragedy a women described her place in society. “We women are the most unfortunate creatures. . . hild. (Kishlansky 76)

In many other plays the main characters were women. This may suggest women played a more profound role in society than portrayed by law. (Kagan 53) Even some of the wisest men were blinded to the rights of women. When Socrates was sentenced to death he had sent the women away. After he swallowed poison many of the male watchers began crying. “Really my friends, what a way to behave! Why, that was my main reason for sending away the women, to prevent this sort of disturbance;” (Spielvogel 96) Creon agreed that women lacked control f their emotions “Despicable coward!

No more will than a woman! ” (Beatty 72) The women of ancient Greek times suffered many hardships. They were only considered citizens for the sake of marriage and other duties to help men. They were considered evil and better off invisible. There were a few supporters of women. In many plays women were depicted as strong willed people. This leaves the likelihood that women were perceived as more than servers. It astonishes me to see some of these traditional views are still held, but luckily by a very small population.

Many may say that Creon is the tragic hero of Antigone. Creon and Antigones personas are equal-and-opposite throughout this play. The story belongs to both of them. Creon is the one who makes a mistake; his figure is perhaps more tragic. Hes the one that realizes that hes wrong, and he suffers for it. Antigone walks to her death with her eyes wide open, without shame. Antigone is the true hero of the play because she makes a correct, justifiable decision and dies by it. Creon is wrong. He is forced to live, knowing that three people are dead because of his ignorance, which many may say is a punishment worse than death.

Since Creon is ruined in the end of the play, we might pity him, but admiration would not be considered at all. Antigone gains our respect and admiration. She has made a choice between two bad options. Antigone can bury her brother and die; or she can uphold Creon, the Ruler of Thebes law and live a life filled with guilt and regret, which will probably lead to her own suicide in the end. Neither option is good. However, the tragic hero chooses the option that allows her to walk with the dignity and pride. Antigone chooses to bury Polyneices, and take on the sentence of death, which is admirable.

Creon has two choices too. He can allow the burial of Polyneices, please the gods, and live happily ever after with his wife Eurydice, Or he stubbornly hold onto the ridiculous law that he made up, even though warned by Teiresias that such an action is better off not doing for Creons own good. Creon does the foolish thing instead of the smart thing. We cannot admire that. The belief that Antigone is the hero is a strong one. Antigone is widely thought of as the tragic hero of the play bearing her name. She seems to fit the part due to the fact that she dies in doing what is right.

She buries her brother without worrying what might happen to her. She believes that Gods laws must be obeyed, whatever the consequences. She is almost glad to die in the attempt of burying her brother. She believes that if it is a crime, it is a crime that God commands. The wisest factor to help determine whom the real tragic hero trusts the title of the play. Sophocles named the play after her for a reason. After all, Sophocles is the author of many other plays that are well known in society. Other Sophocles plays named by a character is the character that is the hero, as well as most Greek plays.

“Antigone” the play written by Sophocles deals with moral law vs civil law. King Creon has condemned Princess Antgione. Antgione went against the kings decree and buried her brother Ploynices. Antgione now will be punished by starvation under King Creons decree. Antigone is a passionate, strong willed, and determined women. Antigone is a passionate character in the play we see this as we learn of her as we see her put moral law above civil law. An important ideal in Ancient Greece was the belief that the government was to have no control in matters concerning religious beliefs.

In Antigone’s eyes, Creon betrayed that ideal by not allowing her to properly bury her brother, Polynices. She believed that the burial was a religious ceremony, and Creon did not have the power to deny Polynices that right. Antigone is ready to defy Creons decree and do what she feels in her heart is right we see this when she says “Will you life up his body with these bare hands and lower it with me? “. Threw out the play Antigone is strong willed. She doesnt want Ismene to explain the law to her.

When she asks Ismene to help her with the burial of Ploynice, Ismene says no. When Ismene tries to convince Antigone to not defy Creons decree Antigone tells her “I wont insist no, even if you should have a change in heart, Id never welcome you in the labor, not with me. So, do as you like, whatever suits you best- Ill bury him myself. “. Antigone is not willing to give up with out a fight and she isnt going to let anyone get in her way. Antigone is one of the strong willed characters in this play.

When she is done burring her brother, after all the torment she has endured she says “My reverence only brands me for irreverence! “. Antigone isnt sorry even though by doing the right thing she will be put to death by starvation in a tomb. She is obeying the law of the gods rather then the law of Creon. When Antigone takes matters in to her own hands and does what is right ,that shows strong soul . Having a strong sense of moral law in Greek mythology will lead to a good after life.

Antigone lost her own life to carry out justice. She obeyed the Gods over the civil law that was stated by King Creon. In modern day times we look to the moral codes more then the codes from Gods unlike the Greeks did. There are many current Antigones in today society, such as the many people who fight to stop abortion. They religiously dont believe in even though at the current time the government says its fine. Sometimes civil law has to step down to the moral codes of a society.

Antingone is the heroine of western drama, and the play bears her name rather than Creons. I believe this statement to be true. Not only because Antigone is the Heroine, but because the story also revolves around her. If not for the conflict of disobeying her uncle, the story wouldn’t have a pourpose. This is the basis for most plays titles, is the main character, or thing that the plot revolves around. Antigone truly displays many characteristics of all kinds of heros, mainly Papas code hero. Where as Antigone shows the ability of sensing whats truly right and wrong, such as her brothers desecration.

Her Will power, and perseverance never to accept, the hatred for one of her brothers. Has truly made her a hero. Creon, yes, was a main character. But was undoubtedly the villain, being the center of all conflict, he could be nothing else. And as we all know a story is rarely ever named after the storys villain. Even though Creon is an honest and good man, his judgement is clouded by pride and excitement from his just recent acceptance as king of Thebes. But the thing that makes him wise in my eyes is the fact that he admits to his ignorance and thick headedness, before the punishments he received.

In the play, Antigone and Creon battle a philosophical war dealing with the controversy of the Greek ideals. They both based their actions on their beliefs of what is right and wrong. The whole problem arises when their believes and ideas encountered each other, making it contradiction between morals. Antigone’s side of the conflict held a much more heavenly approach, as opposed to the mundane road that Creon chose to follow. Antigone feels that Creon is disregarding the laws of heaven through his act.

After she is captured and brought to Creon, she tells him \”I do not think your edicts strong enough to overrule the unwritten unalterable laws of God and heaven, you being only a man. \” Antigone’s opinion is one that supports the Gods and the laws of heaven. Her reasoning is set by her belief that if someone is not given a proper burial, that person would not be accepted into heaven. Antigone was a very religious person, and acceptance of her brother by the Gods was very important to her.

She felt that \”It is against you and me he has made this order. Yes, against me. Creon’s order was personal to Antigone. His edict invaded her family life as well as the Gods’. In Antigone’s eyes, Creon betrayed the Gods by not allowing her to properly bury her brother, Polynices. She believed that the burial was a religious ceremony, and Creon did not have the power to deny Polynices that right. Antigone’s strong beliefs eventually led her to her death by the hand of Creon. Never, though, did she stop defending what she thought was right. As Creon ordered her to her death, Antigone exclaimed, \”I go, his prisoner, because I honored those things in which honor truly belongs.

She is directly humiliating Creon by calling his opinions and decisions weak and unjust. She also emphasizes \”his prisoner,\” which tells us that Creon’s decision to capture Antigone was his own, and was not backed up by the majority of the people. She feels that Creon is abusing his power as king and dealing with her task to a personal level. Creon’s actions are guided by the ideal that states, \”Man is the measure of all things. \” The chorus emphasizes this point. Creon believes that the good of man comes before the gods.

Setting the example using Polynices’ body left unburied is a symbol of Creon’s belief. \”No man who is his country’s enemy shall call himself my friend. \” This quote shows that leaving the body unburied is done to show respect for Thebes. After all, how could the ruler of a city-state honor a man who attempted to invade and conquer his city? From that perspective, Creon’s actions are completely just and supported by the ideals. Though most of Creon’s reasonings match with the Greek ideals, the people questioned his action on this point.

First, Antigone was \”his prisoner\”, not necessarily the publics. In fact, the general population supported Antigone, though they were too scared to say anything. Haemon, the son of Creon, knew of this, and told Creon, \”Has she not rather earned a crown of gold? Such is the secret talk of the town. \” This proves that Creon was exercising complete domination of political power, which is strictly forbidden in the new ideals. Also, not allowing Antigone perform her religious ceremony of burying her brother is interfering with religious affairs.

This denies Antigone freedom of religion. The contradictions between the beliefs of Creon and Antigone are strong throughout the play. Both have well-structured arguments, but neither completely dominates the other. Some people still question who the real hero is in the play. Antigone is motivated by her strong religious feelings while Creon is out to make good for his city-state. The chorus’ opinion is the determining factor, as in the end, they convince Creon to set Antigone free. Creon had to weigh each factor carefully, and in the end, he had to decide between ideals.

This shows that the Greeks allowed their women or at least those in high position have the ability to speak on legal matters or to make their thoughts known which is in extreme contrast with most other early civilizations. Here we see Antigone protesting the lack of burial rite and of burial for here brother whom was struck down in combat. We see here disobeying a direct decree of the king and burying him any . A woman doing what she wants rather than what here patriarchal king tells her this is almost un heard of at this time.

As opposed to Sophocleses visage of what a woman should act like the Roman equivalent is just the opposite it states in the reading that that they(women) should always be in the power of fathers , brothers, and husbands,.. By this they author means that a woman in any status should always be subordinate to a man whether it be husband, brother, or father. The role of a good woman is to be chaste, dutiful, and submissive. In direct opposition to that of Greek, which was to uphold the truths of the gods as well as the roman morals however, as we see in Antigone women owe their allegiance to the gods before any man not so in Rome.

In Ancient Greece, new ideals surfaced as answers to life’s complicated questions. These new beliefs were centered around the expanding field of science. Man was focused on more than the Gods or heavenly concerns. A government that was ruled by the people was suggested as opposed to a monarchy that had existed for many years. Freedom of religion was encouraged to be exercised in city-states. These new ideals, though good in intentions, often conflicted with each other creating complex moral dilemmas. Such was the case in Antigone a play written by Sophocles during this era of change.

In the play, Antigone and Creon battle a philosophical war dealing with the controversy of the Greek ideals. They both based their actions on their beliefs of what is right and wrong. The conflict arose when the ideals that backed up their actions clashed with each other, making it contradiction between morals. Antigone’s side of the conflict held a much more heavenly approach, as opposed to the mundane road that Creon chose to follow. Antigone feels that Creon is disregarding the laws of heaven through his edict.

After she is captured and brought to Creon, she tells him I do not think your edicts strong enough to overrule the unwritten unalterable laws of God and heaven, you being only a man. ” Antigone’s staunch opinion is one that supports the Gods and the laws of heaven. Her reasoning is set by her belief that if someone is not given a proper burial, that person would not be accepted into heaven. Antigone was a very religious person, and acceptance of her brother by the Gods was very important to her. She felt that “It is against you and me he has made this order. Yes, against me. Creon’s order was personal to Antigone. His edict invaded her family life as well as the Gods’.

An important ideal in Ancient Greece was the belief that the government was to have no control in matters concerning religious beliefs. In Antigone’s eyes, Creon betrayed that ideal by not allowing her to properly bury her brother, Polynices. She believed that the burial was a religious ceremony, and Creon did not have the power to deny Polynices that right. Antigone’s strong beliefs eventually led her to her death by the hand of Creon. Never, though, did she stop defending what she thought was right.

As Creon ordered her to her death, Antigone exclaimed, “I go, his prisoner, because I honoured those things in which honour truly belongs. ” She is directly humiliating Creon by calling his opinions and decisions weak and unjust. She also emphasizes “his prisoner,” which tells us that Creon’s decision to capture Antigone was his own, and was not backed up by the majority of the people. She feels that Creon is abusing his power as king and dealing with her task to a personal level. Creon’s actions are guided by the ideal that states “Man is the measure of all things.

The chorus emphasizes this point during the play by stating that “There is nothing beyond (man’s) power. ” Creon believes that the good of man comes before the gods. Setting the example using Polynices’ body left unburied is a symbol of Creon’s belief. “No man who is his country’s enemy shall call himself my friend. ” This quote shows that leaving the body unburied is done to show respect for Thebes. After all, how could the ruler of a city-state honor a man who attempted to invade and conquer his city. From that perspective, Creon’s actions are completely just and supported by the ideals.

Though most of Creon’s reasonings coincide with the Greek ideals, one ideal strongly contradicts his actions. The ideal states that the population would be granted freedom from political oppression and that freedom of religion would be carried out. Creon defied both of these. First, Antigone was “his prisoner”, not necessarily the publics. In fact, the general population supported Antigone, though they were too scared to say anything. Haemon, the son of Creon, knew of this, and told Creon, “Has she not rather earned a crown of gold? – Such is the secret talk of the town.

This proves that Creon was exercising complete domination of political power, which is strictly forbidden in the new ideals. Also, not allowing Antigone perform her religious ceremony of burying her brother is interfering with religious affairs. This denies Antigone freedom of religion, hence, contempt for this ideal. The contradictions between the beliefs of Creon and Antigone are strong throughout the play. Both have well-structured arguments, but neither completely dominates the other. Antigone is motivated by her strong religious feelings while Creon is out to make good for his city-state.

The chorus’ opinion is the determining factor, as in the end, they convince Creon to set Antigone free. Creon had to weigh each factor carefully, and in the end, he had to decide between ideals. His mind was torn in two. “It is hard to give way, and hard to stand and abide the coming of the curse. Both ways are hard. ” The contradiction of ideals was what led to Antigone’s, Haemon’s, and Megareus’ death. Both sides were just, all beliefs were supported. Creon was forced to decide the unanswerable, decipher the encoded, complete the impossible, and determine right from wrong when there was no clear answer.

Antigone by Sophocles is one of the most distinguished pieces of theatrical work that reflects upon Greek mythology and culture. Antigone has several themes and circumstantial settings that can be indirectly referred or related to in modern society. Sophocles uses various and strategically placed characters to present his play as well as his themes. The play mainly revolves around Antigone who acts alongside her elder sister, Ismene. Both are daughters of Oedipus and Jocasta who are in the context of the play deceased.

This essay will analyze these two characters alongside one other female minor character, Eurydice who contributes significantly to the development and success of the play. From the start of the play, the audience is given a vague idea of both Antigones and Ismenes characters. Both sisters have suffered the anguish of having lost their brothers, Eteocles and Polyneices. It is at the beginning of the play that we see Antigones braveness.

She notifies Ismene of her intentions to bury Polyneices despite the fact that such an act is punishable by death, for Creon considers Polyneices to be a traitor and that by not having his body buried, Polyneices suffers a posthumous punishment. She makes this declaration while being fully aware of the penalties involved and this brings to light several other things about her character. The audience is able to see that she is confident in her actions and will justify anything that she does. Meanwhile Ismene can be viewed as being afraid and uneager to agree to an action.

She confronts her sisters statements by saying, ” But think of the danger ! Think what Creon will do ! ” (34, Prologue). This statement by Ismene create a vague feeling in the audience that Ismene is a pessimist. This view is further reinforced when she says, ” And do what he has forbidden ! We are women / We cannot fight with men, Antigone ! ” (46-47, Prologue). Hence Ismene is seen seeking a way out by giving excuses that are in a sense linked to negative stereotypes and this makes a reflection of her pessimistic nature.

Antigones actions at the beginning of the play reflect her impulsivness and rash manner in handling situations. Rather than try to confront Creon regarding the burial of her brother she goes ahead to bury him. Her impulsive manner is also seen when she doubts Ismenes promise that she will not divulge any information to anybody else regarding Antigones plans to bury her brother. She does this despite the reasonable consideration that Ismene is her only sister and family member left.

Her actions at this point also reflect on her indifference in carrying out actions that reflect on others. She does not seem to care about the fact that burying her brother may have unfavorable consequences on Ismene who would lose her sister and at the same time be in a dilemma. Ismene would have to risk telling the authorities and get her sister prosecuted so as to be a true patriot and to save her own life or keep mum and be prosecuted for aiding and abetting an offense alongside her sister whom she will eventually loose, regardless of what she decides to do .

This scenario presents a strong argument that Ismene is considerate and rational as she eventually decides to keep Antigones plans secret and continues to do so even when Antigone attacks her. She responds by saying, ” But a loyal friend indeed to those who love. ” (85, Prologue). This demonstrates Ismenes passive and unvengeful nature. Antigone bears responsibility well and can therefore be seen to be responsible. When brought before Creon, she admits her actions in burying Polyneices without much ado, she audaciously confesses, ” I do.

I deny nothing ” (52, ODE I, Scene II). She goes ahead and justifies her action, and calmly makes it clear that she is not afraid of the punishment due to be imposed on her.. In contrast Ismene bears a sense of responsibility just like her sister. When brought before Creon, she admits her role in Antigones crime without hesitation, she says, ” Yes, if she will let me say so. I am guilty. ” This and the ensuing exchange that follows between the sisters also brings to light other aspects of the sisters personalities.

One of the aspects that is brought out by this exchange is that of loyalty. Both Ismene and Antigone are loyal to each other even in a situation where it is at the expense of death. Ismene is ready to die alongside her sister. At the same time Antigone cares too deeply for Ismene and does not want Ismene to suffer the punishment of death. The idea that loyalty exists between the two sisters is reinforced by the fact that Ismene, while in the face of death, defends her sister.

When Antigone is declared as having lost her mind by Creon, she says, ” Grief teaches the steadiest minds to waver, King. ” (153, ODE I, Scene II). Other events that had occurred earlier in the play portray this feeling of loyalty and the sisterly love that exists between Ismene and Antigone. Both sisters place family duty above everything else. Ismenes earlier caution at the beginning of the play can now be interpreted as an act of sisterly love and concern. Eurydice who is Creons wife cum queen and Antigone are emotionally impulsive.

Antigone commits suicide when she is sentenced to death and confined to a vault of stone. Eurydice in turn commits suicide when she hears about the death of her son, Haemon. Hence both characters can be seen as compulsive and quick to act rather than face the harsh reality of suffering. All in all it can be said that Sophocles primarily uses the various characteristics presented by Antigone, Ismene and Eurydice to develop his play. Although of these characters are the same gender their characteristics differ greatly and this lies in with the underlying themes of the play.

In the play, Antigone and Creon battle a philosophical war dealing with the controversy of the Greek ideals. They both based their actions on their beliefs of what is right and wrong. The whole problem arises when their believes and ideas encountered each other, making it contradiction between morals. Antigone’s side of the conflict held a much more heavenly approach, as opposed to the mundane road that Creon chose to follow. Antigone feels that Creon is disregarding the laws of heaven through his act.

After she is captured and brought to Creon, she tells him “I do not think your edicts strong enough to overrule the unwritten unalterable laws of God and heaven, you being only a man. ” Antigone’s opinion is one that supports the Gods and the laws of heaven. Her reasoning is set by her belief that if someone is not given a proper burial, that person would not be accepted into heaven. Antigone was a very religious person, and acceptance of her brother by the Gods was very important to her. She felt that “It is against you and me he has made this order. Yes, against me.

Creon’s order was personal to Antigone. His edict invaded her family life as well as the Gods’. In Antigone’s eyes, Creon betrayed the Gods by not allowing her to properly bury her brother, Polynices. She believed that the burial was a religious ceremony, and Creon did not have the power to deny Polynices that right. Antigone’s strong beliefs eventually led her to her death by the hand of Creon. Never, though, did she stop defending what she thought was right. As Creon ordered her to her death, Antigone exclaimed, “I go, his prisoner, because I honored those things in which honor truly belongs.

She is directly humiliating Creon by calling his opinions and decisions weak and unjust. She also emphasizes “his prisoner,” which tells us that Creon’s decision to capture Antigone was his own, and was not backed up by the majority of the people. She feels that Creon is abusing his power as king and dealing with her task to a personal level. Creon’s actions are guided by the ideal that states, “Man is the measure of all things. ” The chorus emphasizes this point. Creon believes that the good of man comes before the gods.

Setting the example using Polynices’ body left unburied is a symbol of Creon’s belief. “No man who is his country’s enemy shall call himself my friend. ” This quote shows that leaving the body unburied is done to show respect for Thebes. After all, how could the ruler of a city-state honor a man who attempted to invade and conquer his city? From that perspective, Creon’s actions are completely just and supported by the ideals. Though most of Creon’s reasoning’s match with the Greek ideals, the people questioned his action on this point.

First, Antigone was “his prisoner”, not necessarily the publics. In fact, the general population supported Antigone, though they were too scared to say anything. Haemon, the son of Creon, knew of this, and told Creon, “Has she not rather earned a crown of gold? Such is the secret talk of the town. ” This proves that Creon was exercising complete domination of political power, which is strictly forbidden in the new ideals. Also, not allowing Antigone perform her religious ceremony of burying her brother is interfering with religious affairs.

This denies Antigone freedom of religion. The contradictions between the beliefs of Creon and Antigone are strong throughout the play. Both have well-structured arguments, but neither completely dominates the other. Some people still question who the real hero is in the play. Antigone is motivated by her strong religious feelings while Creon is out to make good for his city-state. The chorus’ opinion is the determining factor, as in the end, they convince Creon to set Antigone free. Creon had to weigh each factor carefully, and in the end, he had to decide between ideals.

This shows that the Greeks allowed their women or at least those in high position have the ability to speak on legal matters or to make their thoughts known which is in extreme contrast with most other early civilizations. Here we see Antigone protesting the lack of burial rite and of burial for here brother whom was struck down in combat. We see here disobeying a direct decree of the king and burying him any . A woman doing what she wants rather than what here patriarchal king tells her this is almost un heard of at this time.

As opposed to Sophoclese’s visage of what a woman should act like the Roman equivalent is just the opposite it states in the reading that ” that they(women) should always be in the power of fathers , brothers, and husbands,.. ” By this they author means that a woman in any status should always be subordinate to a man whether it be husband, brother, or father. The role of a good’ woman is to be chaste, dutiful, and submissive. In direct opposition to that of Greek, which was to uphold the truths of the gods as well as the roman morals however, as we see in Antigone women owe their allegiance to the gods before any man not so in Rome.

Creon’s strict orders on burying Polynices because the unalterable laws of the gods and our morals are higher than the blasphemous laws of man. Creon gave strict orders not to bury Polynices because he lead a rebellion, which turned to rout, in Thebes against Creon, their omnipotent king. Antigone could not bare to watch her brother become consumed by vultures’ talons and dogs. Creon finds out that somebody buried Polynices’ body and sent people out to get the person who preformed the burial. Antigone is guilty and although she is to be wed to Creon’s son, Haemon.

He sentences her to be put in a cave with food and water and let the gods decide what to do with her. He was warned by a blind profit not to do this, but he chooses to anyway, leaving him with a dead son, a dead wife, and self-imposed exile. Antigone had good reasons for her actions. She did obey the rules of her gods, which were that any dead body must be given a proper burial, with libatations. This would prevent the soul from being lost between worlds forever, along with wine as an offering to the gods (page 518- side note). Nor could Antigone let Creon’s edicts o against her morals (lines 392-394).

She chooses to share her love, not her hate (line 443). She couldn’t bare to see one family member be chosen over the other because of what a king had decided was right, which she contravened. Why condemn somebody who stood up for what they believed in and is now dead for it anyway? Bringing homage to the family was very important to Antigone (line 422-423). The gods’ laws come before mortal laws in Antigone’s point-of-view, which is how I believe also. In death, you will answer to your god and no man will have control of your fate in the orld that lies hereafter.

Therefore by obeying the gods, hopefully, will result in a happy afterlife, which are what most people strive for in ancient times and now. If man does not honor you for noble efforts, your gods’ will. Antigone’s act was honorable. She stood up to the highest of powers so she could honor her brother, knowing the consequence would be death. Most likely she figured there is only a certain amount man can do to you, so she might as well stand up for not only her family and beliefs, but her gods as well (lines 377-389). Creon could have easily changed his mind, nd there were fair amounts of warning.

But his decisions lead him into an empty life that could have been adverted if only he would have put his pride aside for a while. Simply because he was too egotistical and too tempermental, his son died (line 986) along with his wife (lines 1080-1081), which left him hapless and with a deep sense of deplorable sorrow leading to self-imposed exile (lines 1119-1126). Antigone, Heamon, and Creon’s wife all could have been saved if only one man could have put aside his pride. It is clear that Antigone is not the one who did the wrong in this story, but Creon.

The personalities of the two sisters; Antigone and Ismene, are as different from one another as tempered steel is from a ball of cotton. One is hard and resistant; the other: pliable, absorbing and soft. Antigone would have been a strong, successful 90’s type woman with her liberated and strong attitude towards her femininity, while Ismene seems to be a more dependent 1950’s style woman. Antigone acts as a free spirit, a defiant individual, while Ismene is content to recognize her own limitations and her inferiority of being a woman.

In the Greek tragedy “Antigone”, by Sophocles; Antigone learns that King Creon has refused to give a proper burial for the slain Polyneices, brother of Ismene and Antigone. Infuriated by this injustice, Antigone shares the tragic news with Ismene. From her first response, “No, I have heard nothing”(344). Ismene reveals her passivity and helplessness in the light of Creon’s decree. Thus, from the start, Ismene is characterized as traditionally “feminine”, a helpless woman that pays no mind to political affairs.

Doubting the wisdom of her sisters plan to break the law and bury Polyneices, Ismene argues: We who are women should not contend with men; we who are weak are ruled by the stronger, so that e must obey…. (346) Once again Ismene’s words clearly state her weak, feminine character and helplessness within her own dimensions. Antigone, not happy with her sisters response chides her sister for not participating in her crime and for her passivity, saying, ” Set your own life in order”(346).

For Antigone, no law could stand in the way of her strong consideration of her brother’s spirit, not even the punishment of an early death. Ismene is more practical ; knowing the task is impossible, she feels the situation to be hopeless. It is a wonder, which of the two sisters are really guilty of these hronic charges. Of coarse, Antigone acted so quickly, and failed to take the advice of the moderate sister, Ismene. Instead, going against Creon’s words, Antigone rashly goes ahead and breaks the law.

Antigone is a fool, she must learn that such defiance, even when justified, is not conductive to longevity. Although Antigone is foolish, she is also courageous and motivated by her morals. Proper burial of the dead was, according to the Greeks, prerequisite for the souls entrance into a permanent home. Therefore, perhaps Ismene is also foolish for her quick refusal to help Antigone perform the duty of Polyneices proper burial. Ismene definitely seems hasty in her acceptance of personal weakness.

Perhaps in some way, both sisters are guilty of the same tragic sins. Perhaps it is this rashness, more subdued in Ismene’s case, that leads both sisters to their own destruction. To my surprise, there is a strange twist in both sister’s character towards the end of the play. Antigone makes a rather contrasting statement, “Not for my children, had I been a mother, Not for a husband, for his moldering body, Would i have set myself against the city As I have done”(368) These words defy rational explanation.

To judge from her attitude towards authority and law, Antigone would probably take on any task to preserve family dignity and human justice. In Ismene’s final words, she abandons her practical attitudes with a sudden rush of devotion towards the sister she abandoned in time of need. “Let me stand beside you and do honor the dead”(358). Ismene heroically takes a stand and shares Antigone’s crime. The two sister’s were crushed by the vindictive Creon, yet they were winners in spirit, in their determination , they died together, as one. Nobility shall live in their hearts forever.

The debate over who is the tragic hero in Antigone continue on to this day. The belief that Antigone is the hero is a strong one. There are many critics who believe, however, that Creon, the Ruler of Thebes, is the true protagonist. I have made my own judgments also, based on what I have researched of this work by Sophocles. Antigone is widely thought of as the tragic hero of the play bearing her name. She would seem to fit the part in light of the fact that she dies in doing what is right. She buries her brother without worrying what might happen to her.

She “Takes into consideration death and the reality that may be beyond death” (Hathorn 59). Those who do believe that Antigone was meant to be the true tragic hero argue against others who believe that Creon deserves that honor. They say that the Gods were against Creon, and that he did not truly love his country. “His patriotism is to narrow and negative and his conception of justice is too exclusive… to be dignified by the name of love for the state” (Hathorn 59). These arguments, and many others, make many people believe the Antigone is the rightful protagonist.

Many critics argue that Creon is the tragic hero of Antigone. They say that his noble quality is his caring for Antigone and Ismene when thier father was persecuted. Those who stand behind Creon also argue that Antigone never had a true epiphany, a key element in being a tragic hero. Creon, on the other hand, realized his mistake when Teiresias made his prophecy. He is forced to live, knowing that three people are dead because of his ignorance, which is a punishment worse than death. My opinion on this debate is that Antigone is the tragic hero. She tries to help her brother without worrying about what will happen to her.

She says, “I intend to give my brother burial. I’ll be glad to die in the attempt, -if it’s a crime, then it’s a crime that God commands” (Sophocles 4). She was also punished for doing what was right. Her epiphany came, hidden from the audience, before she hung herself. Creon’s “nobleness” of taking in young Antigone and Ismene is overshadowed by his egotistical nature. He will not allow justice to come about simply because he wants to protect his image. He says, “If she gets away with this behavior, call me a woman and call her a man” (Sophocles 13).

These elements prove that Antigone is the tragic hero. Creon, understanding his ignorance may lead one to believe that he is the true protagonist. But, if you define the word protagonist you would find that a protagonist is one who is a leader or supporter of a cause. Antigone is in support of her own actions in the burial of her brother Polyneices. She entrusts that she is doing what the Gods want, contrary to the belief of Creon. Many readers and critics may say Creon suffered greator hardships. Some may say Antigone never had an epiphany.

Who would understand it if their own brother were left to the birds and dogs. There would be no rational thinking involved in a act like this. These are arguments envolved in deciding who is the tragic hero of Antigone. Critics, to this day, still argue about who is the tragic hero of Antigone. Many say that Antigone is the heroin. Others say that it is Creon. My research favors Antigone as the perfect protagonist. No matter who the reader sides with, it is agreed by most that there is a valid argument either way, in light of the fact that they both endure great hardships.

Issue of male authority and challenges to that authority in the play “Antigone”. In the play “Antigone” by Sophocles, Creon and Antigone have distinct conflicting values. Antigone first demonstrates feminist logic when she chooses to challenge a powerful male establishment. This establishment is personified by her uncle Creon, who is newly crowned as the King of Thebes. Creon poses to be a major authority figure in a patriarchal society. Creon’s regard for the laws of the city causes him to abandon all other beliefs. He feels that all should obey the laws set forth by him, even if other beliefs, moral or religious, state therwise.

Antigone, on the other hand, holds the beliefs of the gods in high reverence. She feels that the laws of the gods should be obeyed above all others, especially when in respect to family. The bold, tradition-braking character of Antigone clearly clashed with the overpowering patriarchal dominance of Creon. This collision between characters gives rise to the conflict between the sexes in Sophocles’ “Antigone. ” The denial of burial to Polynices strikes directly at her family loyalty. This enormous sense of loyalty leads to her simultaneous violation and observance to the duty of women of the ime.

It is precisely this loyalty that makes her an active rather than a static figure. Antigone herself represents the highest ideals of human life — courage and respect for the gods. She believed that the law of the gods, which dictates that a body be given proper burial rights, was more important than the law of the King. Throughout the play, Antigone amazingly retains the traditional role of women, while at the same time boldly challenges this depiction. The challenge occurs as both a defiance of Creon’s laws in Antigone’s burying Polynices and as a direct verbal assault on Creon himself.

Creon becomes angry that a woman questions his sovereignty and condemns her to death even though she was the daughter of his sister, Jocasta. Creon believes that if he does not follow through on his word the people of Thebes will not respect his authority as king. Thus Creons patriotic values clash with Antigones ethical values to make conflicting roles. Creon, being a new king, wants to prove his abilities as a firm and strong administrator. Creon wants to be respected and feared as a king because this will prove him to be the ultimate authorative figure in Thebes.

He stands for obedience to the State. Surely it is his voice the townspeople should obey. Creon abuses his power to force others to accept his point of view. This extreme dominance conflicts head-on with Antigone’s bold unwomanly challenge to Creon’s authority. Creon made many convictions insulting womenkind. His convictions seemed true a large population of men. He uses her to set an example for the entire city of Thebes, for Antigone is the first person to ever deliberately disobey Creon’s order not the bury her late brother, who has been declared a traitor of the city.

Imagine it: I caught her naked rebellion, the traitor, the only one in the whole city. / I’m not about to prove myself a liar,/ not to my people, no, I’m going to kill her! “( 94,ll. 731-734). Creon refuses to compromise or humble himself before others especially women. He states ” Better to fall from power, if fall we must,/at the hands of a man-never to rated/ inferior to a woman, never” (94, ll. 759-761 ). Antigone does not give Creon additional respect either because he is a man in a patriarchal society or because he is king. In such way, she argues an equality of the sexes, as well as equality under God.

In the prologue, Antigone tells Ismene that she will take action pertaining to their brother, whether or not Ismene agrees . Antigone, persuades her to help bury their brother, “He is my brother and-deny it as you will-/ your brother too(61, ll. 55-56). ” The two sisters argue, but in the end their differences in opinions stand out. Ismene being too weak is afraid to defy the king. On the other hand, Antigone is brave enough to go ahead with her decision. Even without her sister’s help, she is willing to risk her life to give her brother what he deserves and what the gods say should be done, despite Creon’s edict.

Thus unlike her sister, Ismene efuses to challenge the male authority, even if it means to not fulfill her duties as a sister. Ismene states: “Remember we are women,/ we’re not born to contend with men. Then too,/ we’re underlings, ruled by much stronger hands,/ so we must submit in this, and things still worse” (62, ll. 74-77). These words stated by Ismene, express her extreme fear for and subordination to man. Her view of the inferiority to men came from the many laws restricting the lives of women. After Antigone carries out the deed, Ismene now feels responsible to die with Antigone.

This sense of responsibility is probably the result of Antigone’s earlier pleas for help and Ismene’s fear of being without any family. When speaking to his son, Haemon, about his fiance’s act, Creon strongly emphasizes the important relationship and obligation of a man to his father rather than to his wife. Moreover, he emphasizes the importance of males in decision making by stating, Oh Haemon, never loose your sense of judgement over a woman (93, l. 723). Haemon’s defiance to his father lead Creon to proclaim him a “woman’s slave,” a man who is unfortunately sided with a woman.

According to Creon, this act was close to committing a sin. Had Antigone been born the son of Oedipus, rather than his daughter, it would not be his place to decide, as his crown would rest upon Antigone’s head. And even if Creon were king, and Antigone a male, her opinion on the matter of Polynices’ burial would likely have been taken more into his consideration. Antigone’s gender made her situation even more difficult than it already was, as the King totally disregarded Antigone’s judgement over the matter. In conclusion, Antigone in Sopocles’s Antigone demonstrates feminist thoughts in several ways.

She first challenges a powerful male establishment headed by her own uncle. Creon is devoted to his laws, while Antigone is loyal to her beliefs. Antigone as a woman acting out of obligation and duty, to the gods, her family and her conscience is the exemplum for her society. Antigone did not run from her death sentence suggest an inherent bravery and obstinacy which the chorus recognizes before her departure to her death. Her legacy will live on, and inspire many other rebels to stand up for their beliefs. Antigone’s strong feminist stance in defying a patriarchal tyrant shows how individualistic ideas and actions can be very effectual.

Through the many centuries and numerous civilizations, men have clearly taken the role as dominator. For many generations of men, their names and property pass down to an eligible male member of the family. Those men that favor these hierarchical systems are Patriarchies. Patriarchy refers to a social situation where men are dominant over women in wealth, status and power. Antigone, a Greek tragedy by Sophocles, is a classic example of patriarchy. The drama tells of how a daughter of Oedipus, Antigone, rebels against the civil law of a single man, Creon. Every word and action Antigone makes affects the system of patriarchy.

In the tragedy, Antigone egoistically violates Creons law, causing her own disrepute downfall. In the beginning Scene, Antigone relates her plans of burying her brother, Polyneices, to her sister. No person was to bury Polyneices for the penalty was a public stoning to death. Ismene, Antigones sister, pleads Antigone to refrain from her he plans for they were only women. When Antigone declines her sisters begging, Ismene claims that she will keep it secret. However, Antigone unkindly informs Ismene that she wants Ismene to tell, Oh tell it! Tell everyone! Think how theyll hate you when it comes out (1024).

Because of Ismenes refusal to help, Antigone unfairly turns against her own sister. Antigone thought only of her own desires. Antigones cruelty sealed Ismenes fate the moment that she told her. After giving Polyneices a decent burial, Antigone was caught and taken to see Creon. Creon was surprised that a women, let alone Antigone, would break his decree. Creon and Antigone argue back and forth about who is vindicated. Antigone stubbornly would not give into Creons reasoning. She was so derogatory, she thought she thought she should be honored, I should have praise and honor for what I have done.

All these men here would praise me (1036) Antigone foolishly believed that she could gain the support of the people, but as Antigone herself said, the people were too afraid of the law. Antigone believed she was above the law of man, when the law of man states that she was below them. Antigone was too sure that she would win over the law, but then her plan failed her. Creon sentenced Antigone to imprisonment, to live alone until starvation eventually kill her. After all that Antigone argued for, she contradicted her actions by pleading to be set free.

She even cried out to for her shameful death to gain support, Now sleepy death summons me down to Acheron, that cold shore (1047) Antigone wanted others to pity her and morn for her. Antigone spoke as if it was not her own doing that set forth the untimely demise of her sister, her fiance, and herself. Unwilling to except her outcome and in her final effort to defy Creon, Antigone hung herself. In the End Creon would come to except Antigone, but it was already too late. Antigone proved unwise and stubborn until the end. Patriarchy was too strong a force for Antigone overcome. Systematically mans law won over that of a women.

the people of Thebes, but she was not concerned with the laws that mortals had made. Antigone saw the divine laws of the gods to be much more important than those of mortals. She felt that if she died while upholding the laws of the gods, that her afterlife would be better than if she had not. Our lives on this earth are so short, that to see a good afterlife over the horizon will make people go against the laws of humans. Early in the play, Antigone felt dying for her brother was a noble action. Death to her was not an ending, but a new beginning in a better place.

Antigones family had been cursed for ages; death was something that followed at their heels. The people of Thebes would always look at her with suspicious eyes. Her father, Oedipus, had caused these looks to be placed on her family forever. Then her brothers killed one another on the same day; her life in Thebes was not good. With such a bad life in Thebes, an honorable death must have looked very appealing to Antigone. In most societies, as well as Thebes, the afterlife is taught to be much more important than your mortal life. The problem is that we do not know what is waiting on the other side for us.

Antigone thought that if she were to please the gods in her life that she could only expect good things in the afterlife. The burial of Polyneices was her ticket to a good afterlife. The afterlife is eternal, and life is just a small spec, compared to the time spent in death. Antigone welcomed death at the time of burying her brother; she was not concerned with the consequences. She saw her actions as being true to the gods and religion. I myself will bury him. It will be good to die, so doing. I shall lie by his side, loving him as he loved me; I shall be a criminal but a religious one.

To Antigone, the honor of her brother, and her family was all that was important. She may be going against Creon, but if her actions were true in her heart then the gods would see her in a good light. Antigone felt her actions to be so just that she called upon her sister, Ismene, to tell Thebes of what she had done. Oh, oh, no! Shout it out. I will hate you still worse for silence — should you not proclaim it to everyone (Antigone, lines 98-100) She did not fear death one bit, she wanted the punishment of death for her actions.

Death would make her name live forever; she would be a martyr. After Antigone had been caught burying Polyneices, she still proclaimed the deed she had done. She would not let down, she had a death wish. Although her death would come by Creons hand, she simply wanted to die. If I shall die before my time, I count that a profit. How can such as I, that live among such troubles, not find a profit in death. (Antigone, lines 506-508) Her life was so horrible that she did not see any reason for continuing with the pains of life.

Even at this time, Antigone still stood fast next to her belief that the gods wanted all of the dead to be buried. It does not matter if the person was wicked in their mortal life; they still have the rights to a religious burial. She believed in this 100%, The god of death demands these rights for both. (Antigone, line 569) The god of death, Hades, is the one that she will please, by defying Creons orders not to bury her brother. If Hades is pleased by her actions in life, she has insured herself a good afterlife. At the time of her sentence, Antigone lacked the strength she had shown earlier.

She was still very proud of her actions, but she began to see what had been sacrificed. When the deed was originally done, the only consequence she could see was the loss of life. She failed to see the potential life had to offer until the bitter end. Antigone did not consider her husband to be, Haemon, but she did realize they could have had a life together. In this, time of remorse, she says, My husband is to be the Lord of Death. (Antigone, line 877) The defiant Antigone changed her view of death; she no longer welcomes it with open arms.

She regrets not being able to have a family of her own. Some of her last words are of her wish to have a family and children. unbedded, without bridal, without share in marriage and in nurturing of children; as lonely as you see me; without friends; with fate against me I go to the vault of death while still alive. (Antigone, lines 974-978) She failed to see the potential life has to offer. The lack of friends and family allowed her to have a death wish, but that went away once she looked death in the eyes. She simply had no friends and Ismene was the only family member still living.

Antigone no longer accepted Ismene as her sister because she refused to help with the burial of Polyneices. In her end all is what she wanted was friends and family, it was hard watch her views on death change so quickly at the end. The dishonor of her father had killed most of the family. Her punishment for honoring Polyneices in death would end their royal line. She wanted to bring a little bit of light to her families dark history. The choice to bury her brother was correct in the eyes of the gods, but the family line ended.

They will always be remembered for the scars that Oedipus had put in their history. The tarnished family history is also why Antigone fought her fate in the end, because she saw that that continuing the family line could have helped its reputation change. She showed the same nearsightedness that her father did; neither of them could see the consequences of their actions. This hubris that disguises itself as strength in them, is what killed their family. They were unwilling to see what the future truly held for them.

Antigones end was not as grand as she expected; Creon simply banished her to a cave to starve. She wanted something much more, a public execution, but there would be no onlookers at her death. But my fate claims no tears no friend cries for me. (Antigone lines 933-944) In the cave she became anxious for death and she was once again accepting her fate. Her fate was to die, but she did not want to wait for starvation, instead she killed herself. The means by She wanted to join her family in the afterlife. Curse or no curse, Antigone still has a family waiting for her with Hades.

Do what you believe is right. This is a phrase common to us all, brought to our attention by parents, reinforced by teachers, and preached by leaders. But how does one define what is right? Is it what we believe in our hearts, or is it what we know is acceptable? This is a predominant dilemma that can be traced throughout society, and is the main focal point of Sophocles play Antigone. Written in 441 B. C. , Antigone is one of the earliest records of the conflict between Natural law and Positive law.

Sophocles deftly exposes these two philosophical standpoints and their respective moral and political aspects by way of the two main characters, Antgone and Kreon. Antigone is a champion of Natural law, while Kreon practices the Positivist approach. Both characters deem their behavior superior towards the other, and both assume religious justification for their actions. Sophocles ultimately proves that with so much support for each philosophical standpoint, a solution to the dilemma is hardly in sight. Natural law can be considered the morally correct approach to authority and justice.

It is the idea that one should make decisions based upon what they deem morally appropriate within themselves. Antigones support of this approach is apparent in her refusal of Kreons order when she buries Polyneices anyway. She loves Polyneices and believes in her heart that there is no other alternative. She is aware that by burying him she would be breaking the law and risking her own life for it. I will bury him myself. If I die for doing that, good: I will stay with him, my brother; and my crime will be devotion (87-90). To her this is the only morally acceptable solution.

Her support of Natural law resolves her to perform what she believes in her heart to be right, casting aside any social and political upholding that prove to be opposition. Positive law can be considered the politically correct approach to authority and justice. It encompasses the idea of a society and community with laws, and that those laws are necessary for everyones well-being. Kreon evokes a Positivist attitude by shunning any morally appropriate notions brought on by his kinship with Polyneices, and pursuing a stance that he sees as politically necessary for the good of the society.

This is the underlying reason for his decision to forbid the burial of his nephew. He believes that if he succumbs to feelings of love, then he will be deemed weak and therefore weaken his city-state. This position becomes apparent when he utters the lines if I see disaster marching against our citizens I shall not befriend the enemy of this land. For the state is safety. When she is steady, then we can steer. Then we can love (224-229). This ultimately sums up the Positive law belief that society always comes before self, that once the society is safe, then you are permitted to allow for yourself.

With each philosophy located at opposite ends of the social spectrum, a dilemma is unavoidable when the two face each other. This is the backbone for the entire plot of Antigone. On one side is Antigone, who pursues her self-righteous beliefs whole-heartedly and without question. On the other side is Kreon, who acts in response to what he believes is best for the society. Both characters are justified in their behavior. It is their motives that set them apart from each other. Antigone knows that she will suffer personal anguish if she does not carry out her actions.

But if I had let my own brother stay unburied I would have suffered all the pain I do not feel now. And if you decide what I did was foolish, you may be fool enough to convict me (572-574). She acts in her own personal interest, concerned for her well-being. She believes that her motive is one that should be accepted, that love for a brother could never be viewed as foolish. Kreon, on the other hand, makes his decisions as a king rather then an uncle. He is concerned with keeping the city-state in order, and his public perception untarnished. I caught her in open rebellion, her alone out of all the nation.

I wont be a leader who lies to his people. No: I will kill herIf I rear a disorderly family, I am feeding general disorder (798-802). He cannot let feelings like love and kindness for Antigone prohibit him from ruling a nation. Both Antigone and Kreon believe the gods support their positions. Antigone believes that by Kreon denying Polyneices a proper burial, he is denying him a right granted by the gods: The living are here, but I must please those longer who are below; for with the dead he will stay foreverthese principles which the gods themselves honor (92-100).

She believes that he will not be granted life after death if he is not buried, and that the gods permit all a chance at immortality. Antigone also assumes the approval of Zeus, the king of gods, by believing he granted her justice to break the law: I did not believe that Zeus was the one who had proclaimed it (the denial of burial); neither did JusticeThe laws they have made for men are well marked out (550-555). These lines state that she believes it is apparent that Kreon denying the burial of her brother is deemed unlawful by the gods, therefore justifying her Naturalist behavior as not only acceptable but necessary.

Kreon believes that Zeus has granted him power as king and permits his Positive law rulemaking. Zeus who sees all will see I shall not stay silent if I see disaster marching against our citizens (223-224). Kreon considers support for a rebel (Polyneices) as a disaster to his city-state. He also assumes that Zeus will support his decision against any disaster of his community. This is why he implicates the rule against Polyneices burial. He sees him as a traitor and anyone showing support for him would be one as well.

This is an obvious detriment to the good of his society and he assumes power granted by the gods to prevent it. This justification shows the gods supporting Positive law action as the social norm and fueling the decisions that Kreon makes. With both characters assuming religious approval for their actions, it is impossible to exploit any mistakes that may exist within the two philosophies, making a conclusion that much more difficult. When two dissenting viewpoints such as Positive law and Natural law convene amongst a central issue, there is hardly ever a just conclusion.

Throughout the play, each character rattles off the reasons for their actions. Both also justify their actions religiously, believing they are the ones acting accordingly by the gods. The entire plot is a construction of conflict between personal and social motives, a scene not uncommon in todays society. Sophocles attempts to answer the debate by ultimately showing that the gods approved of Antigones motives and that Kreon should have buried his nephew.

But with so much unnecessary bloodshed committed at the end of the story, it is impossible to believe that this is the final decision. The two contrary perceptions, Positive and Natural, are so built up against each other that violence is practically unavoidable. This is hardly a solution to the debate, the fact that everyone dies. Rather, it is a sign that the debate will live on for all of eternity. The Positive law and the Natural law philosophies have been traced throughout history, and as this play suggests, hardly a conclusion has been made.

It is much like a Socialist-Capitalist debate in many respects. Even though America is viewed as a Capitalist society and evokes Natural law morale, there are still people who preach the ways of Communism and Positivism. It is just the opposite in other countries such as China, where Communism and Positive law are rulers and people there fight for Natural rights. The debate will always be there, with people conflicting over actions done for themselves, and those done for the good of society.

Antigone was the first public display of the two dissenting philosophies. That is why it holds so much more importance then just a good piece of writing. Antigone should be viewed as one of the first politically powerful works created. It defines the notion of acting for individualism against pressures to conform. To view it as something ancient would be a costly mistake, it sets the stage for radical thinking and rebellion, issues that will play a role in the future of our society.

The story of Antigone is about Antigones brother whose body has been left unburied because of crimes against the state. The sight of her brother being unburied drives Antigone to go against the law and bury her brother regardless of the consequences. The concept of the Greek afterlife was far more important and sacred than living itself. Everything they did while they were alive was to please the many gods they worshipped. They built temples for their gods, made statues to symbolize them as well.

They had different gods to explain things we now say are an act of God or Mother Nature. Antigone knew her actions were right and Creon, the King thought them to be against the law. This story is on who is right. The fact is Antigone did the right thing. She was acting out of love and dedication to her brother. Since divinity and humanity are shown to be colliding forces where divinity out weighs humanity in ancient Greece. Antigone was justified in her action. Antigone was following her heart and walking with what was right. While Creon followed the law of the state.

Her brothers afterlife was so important to Antigone that she was willing to give up everything to ensure her brothers happiness and future afterlife. This supported in the play by the way she was so outspoken about what she had done after she was caught and while she was being questioned. She said, Why should I be ashamed of my loyalty to my brother? Creon didnt like her speaking in the manner such as this because it shows him that she has no remorse for disobeying his orders. Furthermore, it damages Creons incredible pride.

Creons pride is so great that his son Haimon cant even sway him. Haimon asks his father to take his advice and not have Antigone killed, but because of Creons stubbornness for the law of the state, He gets very upset and makes the situation worse than it already was. He was way too proud to take advice from someone younger. While still being very upset Creon had Antigone killed in front of Haimon. Creon said Just understand: You dont insult me and go off laughing. Bring her here! Let me see her. Kill her here, besides her bridegroom.

This is too much for Haimon to take, and he runs out of the room yelling her death will destroy others Blinded by his pride and arrogance, Creon takes the remark as a threat to himself, afterwards Haimon killed himself. Once Creons wife heard the news she killed herself as well. Creon may have been viewed as justicified in his actions as well. He states that the gods would be unhappy if a traitor to the earth were to be buried. Someone that was a traitor to the gods land would not be taken care of. The gods would agree that the person should be punished.

Creon had the power to change the laws but he did not want to appear weak in front of others. This type of thing goes on in todays society; we too must follow laws we do not like. Or go to jail or be punished some sort of way for not following the rules. In the story Creon was referred to as a tyrant. In sixteenth and seventeenth centuries B. C. E. in one city after another and tyrant by which the Greeks meant someone who held the power contrary to the established traditions of the community In other words by defining Creon as a tyrant in the book, they meant that he was a dictator who took control and changed the laws of the land.

That makes his laws absolute and unjust in the first place. The morals that Antigone had since the day of her birth are what caused her to see above Creons tyranny. Her morals conscious could not allow her brother not to be buried. She was a woman standing up to a king. Back then women did not have any more rights than slaves did and to be talked to in such a powerful way by a woman was just not heard of especially to a king. Only strong willed woman with divine law in her corner could hope to accomplish a goal like standing up to a tyrant such as Creon.

Creon had a chance to make amends. Many people told him of his stupidity. All mankind is subject to error once a mistake is made it is wise of him to make amends and not be stubborn in his ways. Stubbornness is stupidity. Teiresias, an old man who could accurately tell the future, told Creon those words. Creon was still unwilling to change. He had a big ego. Antigones actions were justified. But the heroism of her actions can only be viewed when set against the background of the time period. A strong woman was unheard of in ancient Greece.

In the play of Antigone there are two choices of tragic heroes or figures. By many of Antigones actions I feel that she is the one who fits this description perfectly. A tragedy is a play in which a central character, called a tragic hero or protagonist suffers some serious misfortune which isnt accidental and therefore meaningless, but is significant in that the misfortune is logically connected with the heroes actions. I feel that this definition fits Antigone perfect. Antigone made a huge decision, which put her and er sister Ismenes life on the line and that was to bury her brother polyneices.

It was very important to Antigone that her brother and any other family members get an honored burial. However, if this didnt occur than she would give up her own life in the place of her brother. Antigone very well knew that this was against the law, yet that didnt stop Antigones motivation was purely about the honor she wanted for herself and her family. However, Ismene at first, didnt want anything to do with this because she knew the consequences of breaking the law.

Although Ismene just wanted to have the credit for helping Antigone, she didnt have the courage to complete such a tragic cause. In many cases Creon could have been the protagonist in this story, yet he himself didnt realize this until the end of the story. Creon believed that everything he did was always right, but he never had anything to back it up with. Despite the fact that Antigone broke the law, I felt that Creon handled this problem without even thinking what he might have done. Creon was a very strong king and always stuck to what he said, though he ever thought about others feelings.

Until the end, Creon doesnt recognize that some of the things he did were wrong and that he should be punished for what he did. When he does realize it, he feels he should die for his wrong doing. From both of these characters actions you can tell that they both fit the definition of a tragic hero, nonetheless it was Antigone who kept her beliefs the same all throughout this tragic story. Both of these characters are very strong and willful and by sticking to their beliefs they prove that they are protagonists.

There has always been a great debate over who is the true tragic hero in Sophocles Antigone. Many scholars would stake claim to Antigone possessing all the necessary characteristics of a true tragic hero, but many others would argue that Creon holds many qualities as well. It is hard to discount Antigone as a tragic hero, because in fact, the play bears her name, but from careful reading, Creon meets Aristotles criteria exactly and fits perfectly into the role.

In order to determine whether or not Creon is the true tragic hero, one must answer the question: What is a Tragic Hero? In Aristotles Poetics, he discusses the basic criteria regarding a tragic hero. Aristotle states that tragic heroes must have a high status or social position; characters must not be perfect, although, the character is pre-eminently good; they must have a single flaw that brings about their own demise and that of the others around them. Aristotle also mentions another quality of a tragic hero, which is that the character arouses pity in the audience usually because the punishment exceeds the crime and the hero is alive to face his suffering in order to achieve some self-recognition.

After reviewing all these critera, it should be clear that Creon is the true tragic hero. First, Aristotle suggests that a tragic hero must occupy a high status position, but must also possess nobility and virtue as part of the heros character. Creon fits this description quite accurately. At the beginning of the play; in the Time and Scene section, it says that, Creon, is now king of Thebes. This quote shows that he occupies a strong status position and stature of nobility. Creon also proves that his character embodies virtue and honor.

He shows that he would put his country above all else, when speaking to the Chorus at the beginning of the play. Creon said, … And whoever places a friend above the good of his own county, he is nothing: I have no use for him. (203-205). Again, his high standards and honor for his country are shown in great detail: I could never stand by silent, watching destruction march against our city, putting safety to rout (207-208). Creon shows a high sense of morality when he properly buried Eteocles, and then is showing his noble character by not burying Polyneices, who attacked Creons country; again his value of his country is shown.

Creon is a good ruler because he like any king would punish evil and reward good. Creon is seen by the chorus to have goodness and leadership. (Lines 691). The chorus praises Creon for his loyalty to the country after the great war, they look forward to his kingly rule and nobility in the future by saying, . . . Creon, the new man for the great new day(Lines 173). Love of his country and his punishment of Polyneices show this great nobility and loyalty talked about by the chorus.

Clearly Creon qualifies under the first criterion of being a tragic hero. The second criterion for being a tragic hero is that one is neither purely evil nor pre-eminently great. Although Creon possesses many good kingly qualities, as far a honor and nobility, his imperfection lies in his excessive pride and hubris, as well as his self indulgence as King of Thebes. Creon shows his power and pride when talking to Antiogone and Ismene. Creon is putting himself on the level of the gods, by showing how easy he can take and give people their lives.

This pride is shown when Ismene and Antigone speak to Creon, Ismene says, How can I live alone, without her? (638) And Creon responds by saying, Her? Dont even mention her – she no longer exists. (Lines 639-640). When Haemon, Creons son, tries to convince his father not to kill Antigone, Creons ego and pride come into full context when he says, So, men our age, were to be lectured, are we? – schooled by a boy his age? (Lines 812 -814). Creon is showing that he can in no way learn or profit from the wisdom of his son or any others.

This pride is also shown in the same conversation between him and his son. Haemon declares, The whole city of Thebes denies it, to a man; (820) this is dealing with what the city has said about Creon wanting to kill Antigone, but Creon lashes out by saying, And is Thebes about to tell me how to rule?……. The city is the kings – thats the law. (Lines 821-825). Creons major tragic flaw is his hubris, and unknowing to him, it brings about his demise. Thirdly, for Creon to be a tragic hero, he must have a flaw that brings about his own doom as well as that of others.

This character flaw is where Creon stakes claim to his title of the tragic hero. Clearly, Creons pride was his downfall and his major flaw, and it is this pride, which will bring the ruins of his family. Creons pride blinds him from doing what is right and burying Polyneices, this is seen in his speech with Teiresias, when he claims, Youll never bury that body in the grave, not even if Zeus eagles rip the corpse and wing their rotten pickings off to the throne of god! Never, not even in fear of such defilement will I tolerate his burial, that traitor.

Creons excessive pride and arrogance in this speech are in full force, because Creon is putting himself on the same level of the gods, basically saying that no human or god is going to stop him from doing what he thinks he should do. Creon, in his mind, is the final decision maker, he is the ruler of himself and the country. The profit Teiresias predicts on Creons future because of his horrid deeds by saying, … before you have surrendered, one born of your own loins, your own flesh and blood, a corpse for corpse given in return.

Creon, faced with his true prophecy, refuses to yield on his word and actions. Because of his hubris, the prophecy is true and his son Haemon kills himself when he discovers Antigone has hung herself. Later, Creons wife suffers the same fate as the others and Creon is left with the thought of losing two loved ones because he was too proud to admit his wrong. After Creon understands that the prophecy was correct and that his son was dead, he finally starts to recant his actions and achieve some self-knowledge and self-discovering.

Another important characteristic is that the hero is alive to face their suffering and discover their wrongs, in other words, their fall is not of pure loss. Creon, only after the deaths of his family members, achieves a moment of recognition. Teiresias leaves Creon to his thoughts, and only now does Creons hubris and arrogance begin to dissolve as his judgment arises. Creon begins to apologize for his actions toward Antigone, and he sees the errors of his ways, by saying, Oh Ive learned(1404) and Take me away, quickly, out of sight. I dont even exist – Im no one.

Creon before his judgment, says to let everyone know that he understands that he is responsible for the deaths of Antigone, Haemon, and his wife that he is, … so senseless, so insane. . . my crimes, Look at us, the killer, the killed, father and son, the same blood – the misery! My plans, my mad fanatic heart, Ai, dead, lost to the world, not through your stupidity, no, my own. (Lines 1394-1401) Creon looks at himself as a senseless, insane man who was blinded by pride and arrogance, and the inability to admit his wrong doings.

When Creon calls himself the killer he reaches his ultimate peak of enlightenment and understands he was wrong. Another key critera which Creon meets is that he arouses a sense of pity in the audience because many feel that his punishment exceeded his crime. Although Creon admits his fault and although he is at fault, he is forced, by punishment, to live a lonely life and in turn is hated by the people who once loved him. Teiresias predicts Creons fate by saying that all the cities will stir in hatred against [Creon]. (1105).

Creon is punished in another way, because the death of his son and wife happen suddenly, thus in fact, killing the spirits and heart of Creon. Creon was making a decision that he thought was right and for this he lost his son, wife, and the country which he favored with all of his heart. Creon is doomed to live in this country with people who hate him. Some would say that Creon was a harsh ruler and should be punished in the same matter that he ruled. Creon made a choice, a choice he thought was the right one. It turned out that this choice warranted an unjustly punishment.

Creons punishment exceeds the crime; is one who has excessive pride and arrogance, like many of us, to suffer a lonely and hated life? Should we pity him? Creon fits all of Aristotles criteria to perfection. He is a good king with a high stature, although he is not perfect in his actions. The excessive pride sets the stage for his major flaw. This pride leads to his downfall and that of his family. Creon reaches a period of recognition for his actions. Lastly, his punishment was overly harsh compared to his crime. According to Aristotle, Creon is a striking match to fit the role of a tragic hero.

After filling up your gas-guzzling SUV, you walk into the convenience store to pay for the gas and buy a soda. Reaching for the Diet Coke, your eye catches on something as a man walks past you. It is a shine, or a shimmer. Just the light bouncing off the keys, you think. You grab the soda and shut the door that is now fogged up due to the warm air. As you turn around, chaos breaks through the quiet, and everybody is leaping for the ground. Quite puzzled, you just stand there, looking at everybody, wondering what the hell is going on. And then you see it.

The man that walked by you has a gun in his hands and is waving it around like a baton. Fortunately, he hasnt seen you standing due to the high shelves. He aims the gun right at the cashier. It is at this moment when you must decide whether you are brave or a coward. You have to decide whether you can do something about this situation or if you are just going to lay on the floor with everyone else. Being brave is tough. It takes a lot of courage and strength to do something that people would notice, to be an individual. Sophocles develops a character in his play Antigone that is the definition of brave and courageous.

Her name is Antigone. She is an individual because she stands up for what she believes is right, even though it may go against the laws created by man. Antigones uncle, Creon, has declared that Polynices, Antigones dead brother, may not be buried or mourned due to the fact that he fought against his home civilization. And anyone that defies this law will be punished by death. Antigone, however, firmly believes that her brother deserves the proper burial and ceremony that any soldier would receive. Hes my brother. Yours too, in case you have forgotten.

Nobody is going to be able to say I betrayed my own brother (36). Despite the consequence of death, Antigone follows through with her beliefs and gives her brother the proper ceremony for a dead soldier. By carrying through with her beliefs, Antigone not only shows her strength and courage, but also her commitment to her family. Family is very important to Antigone, especially since the death of her father and mother. And now that her two brothers are dead, all that is left is her sister. Sister, remember what happened to our father! Think about the fact that were all thats left of our family (41, 46-47).

The fact that Antigone is now alone with her sister only makes her desire to honor her family even stronger. She has a very passionate spirit that cannot and will not be crushed by mans law or the consequences. Antigone posses an ability that enables her to follow her heart and that makes her a very strong and able character. You decide to be brave and courageous and to stop the gunman before he can hurt anyone. You realize how dangerous guns can be and the corollary of being shot. The thought that you could be hurt or even die from your actions crosses through you mind.

But you feel as if you need to do this. Your pride tells you that you can do it, that you should do it. So you do, you try to stop the gunman. Pride can be a very powerful feeling that drives people to do things that they dont really want to do. Antigones pride is her characteristic downfall. At the beginning of the play, she talks with her sister, Ismene, about giving their dead brother a suitable burial. Antigone asks for Ismenes help and explains to Ismene the consequences of breaking the law for burying their brother. At this point, however, Antigone doesnt fully realize the reality of the situation.

Her pride is overtaking her and telling her to die with honor. Honor is the key word, as that is what Antigone thinks will come of going through with this act. Im not afraid. If I must die, at least I wont die the worst of deaths a death without honor (82-85). Towards the end of the play, however, she feels self-pity and helplessness when the death sentence is actually given. I am summoned to the dark. There will be no wedding song for me, no flowers strewn upon my marriage bed. Its Death I wed (611). At this point, her pride is damaged and she weeps to the people of the state, to make sure that they know what she did.

She cries to them, asking them to have pity for her. The overall feeling at this point is irony. We see Antigone at the beginning of the play as a selfless and giving person. She is willing to give her life just so her brother could have a dignified and apposite burial. Now that her penalty has become a reality, however, she turns selfish, taking any and all of the praise that is given to her for her actions. Theres no need to die. One death is plenty, and if theres any honor attached to it, that honors mine (401-403). She also becomes conceded, trying to let everyone know what she did and gain his or her sympathy.

Antigone defies the law because of her pride. But it is also her pride that blinds her from the true meaning of the consequences due to her actions. Because of this blindness, she turns selfish and pities herself when reality hits and her death sentence is carried out. Though Antigone may have a strong will, that will is driven by pride and pride leads to her demise. You start walking over to the gunman, still hidden by the tall shelves. A feeling rises up in you. It is a feeling of determination, of power and strength. Once you start going, you feel like you could tackle anything.

It is a strong feeling, one that makes you feel like a leader. This feeling of leadership is a very prominent feature in Sophocles character Creon. After his brothers death, Creon assumes control over the land. For the most part, divine law rules the land. There is one law, however, that Creon proclaims that goes against the divine law set forth by the gods. That law prohibits the burial of Antigones brother because he acted against his native country. It is the gods law that all soldiers have an appropriate and honorable burial. Although Creons law contradicts the gods, he sticks to his beliefs and does not alter them.

Even when his niece, Antigone, defies his law, he carries through with the punishment, which is death. she is a traitor and must die, or else Id be a traitor too, and I will not break my promise to the state. I suppose shell claim that as my niece she should not be put to death, but if I exempt my family from the law, why should anyone else be subject to it? Its important to people to know that their leaders house is in order, because if its not, how can he be expected to keep their house in order? (479-448). Creon obviously has a strong sense of duty to his country.

He is committed to being fair among his people, which is a good trait for a leader to have. He knows and respects the fact that some people will not agree with his decisions or his rule, but he remains strong and continues to enforce his laws. Because Creon has a strong will, however, does not mean that he does not show humiliation. Towards the end of the play, after learning that he will push his son and niece to their deaths, Creon recoils himself and steps back from his leadership role. At the time when he needs to become passionate and morally responsible, he is able to do that.

Its hard to swallow my pride, but I will. Only an idiot tries to fight with fate. I buried her, I will set her free myself (838-839, 843-844). Creons character displays the typical leadership qualities that any principal needs to have to be considered a good leader. You pause behind a shelf that contains the candy bars. You are trying to figure out a way that you can surprise the man without letting him know you are there. Looking around, you see a young man lying next to you. He looks up at you and pleads with his eyes for you not to do anything. The look makes you have second thoughts. What are you doing?

Youre playing with a gift, with life, that can be taken away as quickly as it was given. But youve already come this far. Turning back now would look bad and damage your pride. So, you continue on, full of self-assurance and pride. You jump out into the clearing and plan to tackle the guy. But before you can jump the guy, he swivels around and fires. Youre blown backwards, hit by something so powerful that it knocks you down. Suddenly, everything looks dim and you realize that you cant breathe. Feeling your chest, you lift your hand to see dripping blood. Regret fills your thoughts before you fall into unconsciousness.

Like Antigone, pride gets the better of you. And like you, Creon has the same mind-set. Creon is extremely proud, proud about being king, proud about making his own laws, and proud that he doesnt budge on his ruling. Having pride can be a positive possession, if it is not abused. Creon, however, is too proud, and eventually it leads to his downfall, as it led to yours. This new law that Creon has passed, the forbidden burial of Antigones brother, goes against the divine law set by the gods. When Antigone breaks Creons law and Creon is made aware of it, he is stubborn.

He is not willing to listen to Antigones story about why she did what she did. He just ignores her opinion, and continues through with his ideas of punishment. He is stubborn and too proud to lower himself to her level. He thinks that as king, he cannot change his mind and must stick to what he initially believes in. His pride tells him to do something that he may not want to do. But he cant go back on his word, because he would look foolish and dumb. Or at least, so he thinks. It is his pride, however, that destroys him in the end. You so-called prophets are like archers, letting your arrows fly at me!

But what you truly are, is confidence men, trying to hustle me! Leave me in peace. Turn profit somewhere else, old man, speculate on the foreign exchange, wherever, I dont care; but even if Gods eagles bore the body of Oedipus son (Antigones brother) to the heavens, morsel by rotting morsel, I would not let you fool me into allowing his burial (753-762). No matter who tries to contradict Creon, whether it is the townspeople or Tiresias, a soothsayer, he just wont listen because he is too stubborn and proud to change his laws. In the end, however, it is Creons pride that causes the death of his son and of his niece, Antigone.

Being proud about something is good, but having too much pride to listen to family, friends, and common sense is destructive. Every person has another side. It is a side that most people do not see, but that some people are unfortunate enough to encounter. Sophocles develops two characters in his play Antigone that have another side, a side that is not so obvious from the beginning lines. Antigone, for example, is at first very strong-willed woman. Towards the end, however, when she realizes that she will definitely die, she turns soft and cries about the fact; even though she already knew about the consequences when she buried her brother.

Despite this fact, Antigone is looked upon as a heroine. She is an unusual female throughout this play because she stands up against males and sticks to what she believes in. She is not easily scared by Creons threats or the consequences. Anyone who is willing to die for their beliefs has strength and courage. And I admire that, because I know that I, myself, would not go through with something given that the penalty would be death. I do not have that kind of conviction, but Antigone does, and that is why she is considered a heroine.

This poem is quite successful in getting the plot across to the reader. Unfortunatly, that is all he can get across because of his beleif that, “inside every fat book is a skinny book trying to get out. ” Sargoff cannot have character descriptions, themes, or any real detail in his “skinny book” because of his beleifs. Sargoff leaves off why Polynices should not be burried and why his brother, who is not even menchoned, can be burried. This is important to building the feelings of contempt towards Creon and an understanding of what Antigone is doing.

Also, because this is a “Humorous Distillation,” the tone of the play is lost. Instead of being a dramatic play about obeying a higher law, it is a comical, rhyming poem about what happened. This may cause it to lose the impact it had. Sargoff reduces important and pivotal points in the story to a sentence such as, “Creon wilts, and tries to bang a U-ee. ” This sentence does not tell of Creon’s attempt to repent for what he has done by burrying Polynices and then going to free Antigone. Even if Sargoff gets all of the plot across, that is not enough to tell the whole story.

Aristotelian Unities Yes, Antigone does follow the Aristotelian Unities. The play occurs in the same place and roughly the same time. Things that happened before the play or outside of the place, was told by a messenger or a character themself. The action was all centered around Antigone’s actions. Her actions were the sole cause of everything that happened. Greek Tragedy Antigone does follow the Greek definition of tragedy. Tragedy is a story or play that has a signifigant conflict of morals, with a noble protagonist displaying a tragic flaw that is their strength but leads to their downfall.

The exposition of the story is when Antigone is talking with her sister and we learn of what has happened. The turning point of this play is when Creon tries to mend his wrongs by burying Polynices and freeing Antigone. Antigone herself is the tragic hero because she dies for what she believes morally right. Antigone’s tragic flaw is that she has only sees her point of view which leads to her death. The denouement of this story is everybody dying and then Creon realizing what he has caused. The song of the story is attenden to throuhg the chorus’ comentating on what is happening or through direct dialog.

The thought of this play is wether it is right to follow heavenly laws or ones made by man. Antigone is the tool through which Sophocles tells th! at one should obey the law of the gods and human laws. The complication of the story is done through Creon misunderstanding what is happening. Creon thinks at one point that the guard has been bribed when actually he is telling the truth. Creon’s recognition is when he finaly sees what has been happening and that Antigone is innocent and that Polynices should be buried.

We all make inadvertent or unsuitable decisions throughout our lives. It is the real-world hamartia of human character. The problem is, we often realize this all too late; learning from our mistakes as one would say. So naturally an individual learns as they he or she has been taught. Then again, what of those who never learn, or those who are so blind to this fact that they bring about events so avoidable it is laughable? These are the people that you meet for just an instance, say at a party, and then you realize that you are restraining yourself from punching a tooth down their throat.

Its that annoying feeling you get when a fly lands on your arm, you swat, it flies to your other, arm you swat, and the cycle continues. But these people cannot be swat away into the uninhabited portions of our minds as was done with the humble fly. Left unchecked their social blindness will trigger events whose results are seldom agreeable. This leads to question, Can we stop this psychological pandemic? A man can spend his life searching for a cure or even a treatment, and yield nothing. But he who claims to have unlocked the secret will be praised and worship. Yet in reverse isnt such a claim the result of the disease itself?

A man who claims to have achieved perfection of mind, of ego, isnt that the sort of declaration that is analogous to the very illness itself? I deem such miracles a ruse or fallacy. It is human nature to suffer from the same emotional disease, arrogance. Nothing has changed in regard to arrogance, nor will it ever. The memory of that brisk winter night pierces through my head like the stadium lights had done that same night. It was down to the wire; playoffs or next year. One pass determined that result. No quarterback likes this position; from pee wee to NFL, the feeling is mutual.

So I cannot imagine what Brice Cutter was thinking in the seconds prior to the ball being hiked into his hands, initiating the last and final play of the game, and possibly Brices career. The command was given and the play commenced. Needless to say the opposing teams defense was useless in providing a challenge. The cliffhanger was disposed of and our team walked of the field with thoughts of the state championship on their minds. Sports have a strange effect upon those who partake in its sweet intoxications. They have a strange way of changing a persons mood or even personality.

Win or lose; two words seemingly harmless, but are truly the prime examples of a double edged sword. A player attached his or herself to the game, devotes his or her life to the moment, the one kick, the one hit, the one score. After sitting behind Brice in homeroom for two years strait, Ive grasped such a concept quite tightly. Not to mention that I, being an athlete, have seen such effects amongst my teammates. The same could be said for positions of leadership. Creon, the king and protagonist in the tragedy of Antigone, has forgotten the laws of the gods worshipped by those he rules.

He becomes more concerned with the laws made by man. This is due to the fact that he desires perfect order and reform in his nation. Without his position of leadership his thoughts would have been more clear allowing him to see that a perfect synthesis of mans and gods laws is much more agreeable to the citizens. Regardless, Brice was worshiped. He had taken our team to the playoffs for the first time in years, and the town openly showed their approval. Even Josh Leland my, best-friend-for-ever, anti-everything, companion became interested in owning a piece of Brices attention.

He acquired what he sought. After the game Josh and Brice were going to the local club along with the rest of the members of the student who had half a sense of popularity. Naturally, I went along, not entirely willing however, yet still glad to be doing something. I arrived to an empty club; no DJ, no music. The doors were unlocked, the OPEN sign glowing bright red. It was a ghastly feeling. I had walked to the club in the opposite direction of where most of the kids would be coming from; the after-game party downtown. So I walked towards Main Street, the heart of our citys social congregations.

Sure enough I was greeted to sirens, moans, and screams. The scene of the accident was chilling. Two mangled cars on opposite ends of the road, a covered body on a stretcher, blood on the windshield of Brices car. I knew it was his as soon as a saw the now barely legible word spray painted on the side of his car: PLAYOFFS! The other car was a mini-van. I went pale as I realized that there were two empty car seats and no children running around to account for their emptiness. Brice was being given a breathalyzer test, and then he was placed in hand cuffs.

Then, the most disturbing memory of that night beckoned my eyes towards it; Josh in the remains of Brices car. The fire department had out saws attempting to cut out the metal surrounding his lifeless, mangled body. The next day the chain of events leading up to this premature tragedy were fleshed out to me. Brice, in an act of celebration, had decided to get completely inebriated. On the way to the club he smashed the passenger side of his car into the front of the mini van, instantly killing the mother and her two kids inside.

After the bodies were identified it was reported that the driver of the mini van was Brices mother with his two brothers. They were just returning from a trip to the lake. The resulting impact killed Josh, and incapacitated Brice. He would no longer be praised, he would no longer play football, he would no longer be loved or adored. His arrogance caused the death of a beloved friend and his own mother and brothers. He would be alone because in his mind he was untouchable. Everything was going perfectly for him. He had playoff hopes he had college offers from across the country, he could get any girl he chose.

Yet he chooses to throw it all away by fueling his ego in the temporary thrills of adrenaline. In the allegory of the cave, Brice was watching the shadow of his so called fame, and popularity. His fatal flaw was his arrogance, as was the case with Creon. The fire casting shadows along the walls of the cave is the celebration of the playoff qualifications. The reality he is unable to see is the chance of success if he had merely stayed sober. But even further, one could argue that such a thing as playoffs and the ritualistic celebrations of the playoffs holds no value in the scheme of a persons life.

Such materialistic values as winning and the spoils of victory are all exploits that do nothing to further the ability of an enslaved to see his or her reality; to discovering the truth of what is real. So after analysis it could be determined that Brices love of sports, coupled with his hamartia and his unrestrained celebration all blinded him and led him to see a false reality where he was adored and practically invulnerable. Brice and the situation he put himself into almost parallel that of Creon and his situation in a strange sense of irony. It was Creons arrogance that caused the death of his son, wife, and soon to be daughter in law.

Had Creon just listened to the voice of reason and realized that Antigones actions were done with justification he would have avoided the tragedy that befell him. Had Brice simply stayed sober he would be in the NFL with a wife and mansion buying things for his mother and teaching his brothers how to play football. But such is not the case. Both Creon and Brice suffer from the same emotional disease commonly known as arrogance. Both are presented with their mistakes in a irreversible manner that brings about drastic and afflicting changes to their lives.

Such is the result of unabridged arrogance. The problem is that all suffer from it. However the difference between the arrogance in the Creons or Brices of the world compared to the arrogance in the everyday intellectual man is that the intellectual man can comprehend, deal, and control his arrogance to the point that it is not detrimental to himself or his life. When arrogance becomes a hamartia is when the hero never realizes its there; a silent killer with the most simplistic of cures. Its a tragedy in and of itself.