Creon’s rash decisions and arrogant nature is the main problem for the corruption of mankind. The nature of mankind, as portrayed in Sophocles’ Antigone is corrupt in existence, thought, and knowledge. Creon is the main reason for this corruption. His arrogance and pride led him to make unjust laws. Creon rejected the thought of giving Polynices, the brother of Antigone and Ismene, a proper burial. Instead he left his body to rot and be scavenged by vultures. Antigone decides to go against Creon’s law and bury Polynices, thus resulting in an unjust punishment. Creon was not always like this. Before he got the crown from Oedipus he was not a harsh and cold person.
Antigone broke one of Creon’s laws when she made the decision to bury her brother Polynices even though Creon forbade her to do so. She decided to ignore her brother’s law because her other brother Eteokles, who was killed in the fight between the brothers, was buried with full honor, however, Polynices was left to rot on the streets in front of by the city gates . This unfair decision was made Creon because felt that Eteokles was fighting in defense of his father’s nation, but Polynices was fighting against his brother. Creon agreed with the reason why Eteokles, but not the reason why Polynices was fighting. Antogne did not agree with the decision. Since the decision was already an edict, a law, she just decided to go behind Creon’s back and honor Polynices as well. In spite of knowing the consequences of breaking Creon’s law, which was hanging until dead, Antigone did what she felt what was right. If she was not hanged, she could be stoned to death for breaking any law, Creon’s law also stated, “whoever shall...
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...66–507). What's more, obviously, Creon's humble wailings in the last lines of Antigone reverberate those of Oedipus at the close of Oedipus the king. What can maybe most be said most energetic about Creon is that in his last lines he likewise starts to sound like Antigone, sitting tight for whatever new mishap destiny will carry him. He yells out that he is "nothing," "nobody," yet it is his enduring that makes him appear human in the end
Courses.wcupa.edu. 2013. Amy Mellinger's "Antigone" Paper. [online] Available at: http://courses.wcupa.edu/fletcher/mellingr.htm [Accessed: 9 Dec 2013].
Sophocle., Mazon, P. and Loraux, N. 1997. Antigone. Paris: Les Belles lettres.
Tiefenbrun, Susan W. "On Civil Disobedience, Jurisprudence, Feminism and the Law in the Antigones of Sophocles and Anouilh." Cardozo Studies in Law and Literature (1999): 35-51.
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