Antigone’s views of divine justice conflict with Creon’s will as head of the state. Two brothers fighting against one another in Thebes’ civil war died while fighting one another for the throne. Creon, who had become the new ruler of Thebes, decided that one brother Eteocles would be honored, while Polyneices would be put through public shame. The body of Polyneices was to not be sanctified by holy rites, but was planned to be left unburied on the battlefield for animals to prey on it. Antigone, the sister of the two brothers wants to properly bury Polyneices’ body, but in doing so she would by defying king Creon’s edict. When Creon’s orders the Sentry to find out who had buried the body of Polyneices, Antigone is found to have buried the body of her dead brother. Since she disobeyed authority, her and her sister are temporarily imprisoned. He then wishes to spare Antigone’s sister Ismene and bury Antigone alive in a cave. To some up the foregoing, in honoring her brother she is performing the role of woman and warrior...
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...Kinship, Justice, and the Polis,” and “Assumptions and the Creation of Meaning: Reading Sophocles’ Antigone,” it is evident that few of the aspects of this play are divine law, kinship morality, and the rights of woman. Furthermore, John D.B. Hamilton, and Christiane Sourvinou-Inwood support the notion that the one of the purposes of the Greek play Antigone was to demonstrate how Antigone performs not only the role of kinswoman, but warrior as well.
Hamilton, J. D. (1991). Antigone: kinship, justice, and the polis. Myths and The
Sophocles., & D'ooge, M. L. (441 BC). Antigone. (pp. 1-85). New York: Ginn &
Sourvinou-Inwood, C. (1989). “assumptions and the
creation of meaning: reading sophocles’ antigone.”The Journal of Hellenic Studies", 134-148. Retrieved from http://libproxy.cortland.edu:2053/stable/632037?
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