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“Wherever there is a man who exercises authority, there is a man who resists authority.”(Oscar Wilde). Similarly, Sophocles demonstrates this defiable authority between Antigone and King Creon of Thebes , as tensions rise and struggles emerge between an all- powerful and non- powerful force. Creon is the brother to the previous king Oedipus. Oedipus's sons Eteocles and Polynices wage war against one another, fighting for the throne, together succumbing to their fates,killed each other. Creon took the crown, and his first decree as king was for the hero who fought for Thebes be buried honorably, and the traitor, Polyneices be left scathed in his traitorous ways lying on the dirt of the battlegrounds. This shows how Sophocles perceives authority …show more content…
Being indifferent on the likely danger she could be in, Antigone who was seized in response to burying Polyneices acknowledges Creon with “I do. I deny nothing.....Think me a fool, if you like; but it may well be ......That a fool convicts me of folly.” (208-209 ) and thus Creon responds with a “Sister’s child, or more than sister’s child, or closer yet in blood––she and her sister” (209) Win bitter death for this!”Creon deeming Antigone mad recognizing her disobedience as treachery rather than condolence for the dead, so it’s very easy to interpret much of his reasoning as fidelity to the law . Using his choice of words Creon not only does Creon start to just uphold the law but as well starts to detach himself as a relative. Regardless that his niece comes to him distraught and divided, he treats her with brisk harshness, no sympathy as an Uncle might. In order to yield all his incisiveness to authority such as “An enemy is an enemy even dead”(211) or “Go join them, then; if you must have your love, Find it in hell!” …show more content…
You are not in a position to know everything” (218) Hamion who aggravatingly stresses antigone is innocent and Creons in acknowledgement listens with deaf ears and insults Hamion as well as Antigone; “Fool, adolescent fool! Taken in by a woman!” Haemon revolts with, understanding that his decree has made him a tyrant rather than a king who rules for his subjects “you want to talk but never to hear or listen”(221). Sophocles details Creons thoughts on the consequence of the “ruling the of law over other loyalties” . Creon adhering to the power of authority dismisses his son, by disregarding Antigone as Hamion’s wife and saying he will put her to death in front he will kill her in front of him ,showing his authority rather than solence . “ Bring the woman out! Let her die before his eyes! “ (222 )
The hubris resonating throughout the play, ‘Antigone’ is seen in the characters of Creon and Antigone. Their pride causes them to act impulsively, resulting in their individual downfalls. In his opening speech, Creon makes his motives clear, that “no man who is his country’s enemy shall call himself my friend.” This part of his declaration was kept to the letter, as he refused burial for his nephew, Polynices. However, when the situation arises where it is crucial that Creon takes advice, he neglects the part of the speech where he says “a king... unwilling to seek advice is damned.” This results in Creon’s tragic undoing.
Creon has become King of Thebes by default, as a result of Oedipus' fate as previously predicted by the Oracle at Delphi: Oedipus murders his father and unknowingly marries his mother. Jocaste, his mother and wife and Creon's sister, commits suicide upon learning the truth. Between Oedipus' two sons, Creon sides with Etocles in his claim for Oedipus' throne and exiles Polyneices. Polyneices, in exile, raises an army against Thebes, attempting to seize the throne for himself. The two brothers fight and slay one another. Etocles is awarded an honorable burial by Creon for bravely defending the city, but Polyneices is denied any burial because of his act of treason. Denial of a ritual burial was damming and nearly sacrilegious to the ancient Greeks.
Antigone, as a character, is extremely strong-willed and loyal to her faith. Creon is similarly loyal, but rather to his homeland, the city of Thebes, instead of the gods. Both characters are dedicated to a fault, a certain stubbornness that effectively blinds them from the repercussions of their actions. Preceding the story, Antigone has been left to deal with the burden of her parents’ and both her brothers’ deaths. Merely a young child, intense grief is to be expected; however, Antigone’s emotional state is portrayed as frivolous when it leads her to directly disobey Creon’s orders. She buries her brother Polynices because of her obedience to family and to the gods, claiming to follow “the gods’ unfailing, unwritten laws” (Sophocles 456-457). CONTINUE
Conflict of law, presents the initial disturbance within Thebes. Creon, King of Thebes, refuses to bury the body of Polynices, for in his eyes Polynices is 'his country's enemy' Antigone pg.131. Thus, despite breaking the laws of the gods, Creon holds his power higher than that of God and heavens and enforces his law. As the story follows, Sophocles expands on the ignorance presented by Creon and Antigone, and it is also found that it is impossible to defeat an ignorant man, or woman in argument. It is this ignorance, that establishes the notion of the sin and punishment that both Creon and Antigone face due to their stubbornness and self will.
1. When Creon believes Antigone has violated the decree and hubris as she begins to justify her actions. Creon angrily snaps back, “Go to Hades, then… As long as I live, I will not be ruled by a woman” (523-525). These lines reveal that Creon has a very short fuse and views Antigone as a threat to his power. This fuels his actions as he struggles to prove he has control of the situation which is contradicted by his quick tempered responses. On the other hand, Creon believes he is the only rational person in the room. He stands ready to punish Antigone for challenging him as a man and as king, despite her argument in support of the gods and her familial values.
For example in his decree, he states, “His brother Polyneices who broke his exile to come back with fire and sword against his native city... whose one idea was to spill the blood of his blood and sell his own people into slavery- Polyneices I say is to have no burial,” (1.1.165-166, 168-170). Creon declares that Polyneices shall not be buried because of his actions against the city. His brother, Eteocles, however was able to get buried because he fought for the city and not against it. If Polyneices had fought with the city he would have the same fate, but in turn Creon wanted revenge, so he would not allow the traitor an honorable burial. Creon had wanted revenge because of Polyneices’ action against the city. In the play he tells Haimon,“I will carry her far away/ Out there in the wilderness, and lock her/ Living in a fault of stone. She shall have food,/ As the custom is, to absolve the state of her death/ And there let her pray to the gods of hell,” (1.3.632-636). After arguing with Haimon about Antigone’s execution, he decides to lock her away. Antigone went against Creon’s decree so he felt very disrespected and wanted to make an example out of her. Other people living in the city would realize that they can defy him as well, which is why Creon has to lock Antigone away. Based on the evidence, it clearly represents Creon’s bias
After Antigone was found to be guilty of burying her brother Polyneices, Creon said “I suppose she’ll plead family ties, well, let her. If I permit my own family to rebel then how shall I earn the world’s obedience?” (III, 29-31) Creon was so egotistic and sententious that he would even look down on his own family. He really did not care at all that he was sentencing his own niece to death. by the end of the play Creon began to realize just how terribly he had treated his family so he said “Lead me away, I have been rash and foolish. I have killed my son and wife.” (Exodos, 134-135) Creon killed his son and wife because he chose to ignore the fact that he was single handedly tearing his family apart. He was conceited and too self-absorbed to notice just how much damage he had been causing. This proves that he was a bad father and husband and that he felt no obligation to his family as long as he was in charge of
This becomes apparent in his conflict with his niece, Antigone, when she stands up for her beliefs and reiterates how important it was for her brother to receive a proper burial. Antigone’s views are aligned with the gods, who call for proper burial rites. Creon is opposed to Antigone burying Polynecies, and rather than respectfully disagreeing with her decision, he says to Antigone, “Go then and love your fill in the underworld. No woman will dictate the law to me.” (34) Creon is not only ignoring others’ opinions, but he is also being sexist and putting down women. He refuses to listen to what Antigone has to say because she is a woman, and instead, he focuses on defending himself and asserting his power. Shortly after he has sentenced Antigone, Haemon challenges Creon’s decision and also informs Creon about the views of the gods and the people of Thebes. Creon, wrongfully so, thinks that his son is siding against him. Haemon assures Creon that he is supporting him, but Creon refutes him. “On my side, but always going against me?... Who’s to take charge? The ruler or the ruled?” (#) Creon simply cannot take any suggestions and does not realize that his son is trying to help him see the situation from other people’s perspectives. All Creon cares about is the fact that he is the ruler and everyone must abide by
In the Greek play, Antigone by Sophocles, a woman named Antigone is put in line for execution by her uncle and soon to be father-in-law, Creon, king of Thebes. The execution is ordered because Antigone is considered a traitor since she buried her brother Polyneices, who was also considered a traitor because he attacked the city of Thebes and the king of Thebes, his brother Eteocles. Some people of Thebes found that Antigone’s action was an action of honor and believed that it was unfair that she was going to be executed for it. Haemon, the son of Creon and Antigone’s fiancé found Antigone action honorable and was against his father’s decisions. Using ethos, pathos, and logos, Haemon was successful in convincing Creon to have pity for Antigone
In conclusion, the gods and the love of her family rule Antigone’s life. Creon’s life is ruled by what he thinks is good for his country and pride. Creon did not change his mind to free Antigone until a prophet told him he would suffer horribly for his actions. However, because Creon was so stubborn for so long and did not take heed to anyone’s advice sooner, he ultimately suffers in the end, as does everyone else in the play. This was all due to a man’s lack of good judgment, his selfish pride and his stubbornness.
Creon is in a position of power to where only his rules matter and can overrule all others, because he is the divine law maker. After the death of the two brothers Creon thinks Polyneices is a traitor and should be punished. Creon states that, “Polyneices, who broke his exile to come back with fire and sword against his native city and the shrines of his father’s gods . . . is to have no burial” (Sophocles lines 217-224). Although Polyneices fought against the city Creon acts irrational towards Antigone in burying her brother due to the fact that he is a traitor. Antigone has a legitimate demand to bury her brother based on her morals and religion. She sees injustice when only one of the two brothers is buried and one a ceremony. She states, “There is nothing shameful in honoring my brother…the god of
In the play Antigone by Sophocles, one central idea behind the play is the guilt that punishes Creon for his wrongdoings. In the beginning, Creon is shown to be a horrible, stubborn, and ignorant king to his citizens in Thebes, but over the course of the play one can tell that he’s realizing what he has done is wrong in the world. Antigone, who is a strong, powerful, young women, stands up to someone of a higher power than her and she stands up for what she thinks is right; Creon doesn’t budge but rather only listens to himself, ignoring other’s opinions. By not considering any other point of view, he causes disaster for Antigone, his family, and himself. By the end of the play all of Creon's stubbornness and authoritarian actions no longer matter because the, “guilt of all their deaths [is] on [Creon]” (Line 1437).
Creon's insecurity blinds his ability to direct order in his country properly. After Antigone buried Polyneices Creon felt he needed to take a strong stand or people would think he would always be lenient toward criminals. However, to achieve this Creon felt he needed to take drastic action against Antigone. He once even said to his son, Haimon, who was about to marry Antigone, "The woman dies. I suppose she'll plead family ties. Well, let her. If I permit my own family to rebel, how shall I earn the world's obedience?" (19) This quote shows that Creon feels that to prove himself to the country he needs to earn the "world's obedience".
In the awe-inspiring play of Antigone, Sophocles introduces two remarkable characters, Antigone and Creon. A conflict between these two obstinate characters leads to fatal consequences for themselves and their kindred. The firm stances of Creon and Antigone stem from two great imperatives: his loyalty to the state and her dedication to her family, her religion but most of all her conscience. The identity of the tragic hero of this play is still heavily debated. This tragedy could have been prevented if it had not been for Creon's pitiful mistakes.
Creon is in a position of great power, influence and responsibility. The extent of his power is quite clear when he sentenced Antigone to death for disobeying his order. Antigone's reasons for burying her brother were simply the fact that she was demonstrating her love, honor, and loyalty to her family. However, the reason Creon is furious is that he feels insulted that Antigone openly and publicly disobeyed him. He was also inflamed that she was his niece and his son Haemon fiancé. It is known that in ancient times when a man's authority is threatened, especially by a woman, his ego is irreparably damaged.