She reminds Antigone that they are on... ... middle of paper ... ...assistance, resolves to give their brother a proper burial. Ismene feared helping Antigone bury Polyneices but offers to die beside Antigone when Creon sends her to die. Antigone, however, refuses to allow her sister to be killed for something she did not have the courage to stand up for. The position of women is an important theme in this play. Gender has an impact on Antigone and her actions.
summarizes a romantic idealist as an “other-orientated”, person who “lives in the future or past and worries about future consequences or effects of past events.” In the first fifty lines Antigone publicizes her complete disregard of Creon’s order to leave her brother’s body untouched. It becomes apparent (Line 58) that the betrayal of her uncle was only because of her worry. As a romantic idealist, “past events lead to future consequences.” By “the laws of god” (Line 58) Polyneices body had to be buried. Antigone, the “others-orientated” women she was believed her brother deserved an honorable funeral just as her other brother where people could mourn (Line 15-18). According to her idea of a perfect world, without flaws strengthens Antigone’s judgment and solidifies her beliefs.
She reminds Antigone that they are the only family members left and pleads with her not to commit such a crime, but Antigone refuses to accept the logic in her sister’s argument and will not be swayed, even though the idea of her death clearly upsets her sister. Ismene later has a change of heart and wishes to die alongside her sister in order to honor the dead as well, she even confesses to Creon, but Antigone rejects her idea of being a martyr, saying that her own death “will suffice” (Sophocles 136). Ismene then imagines life without her sister. The idea of losing the only kin she has left on Earth terrifies Ismene. She pleads to Antigone, “what life is dear to me bereft of you?” (Sophocles 136).
Antigone then told Ismene of her intentions of going against the new law and giving their brother the burial he deserved. Antigone then gave Ismene the choice to prove herself loyal to her family or betray it. Ismene stated that she could not go against the law of Creon. She felt that they could not go against Creon because they were only women and she was afraid of what their deaths would be like. At this point in the story Ismene was not willing to sacrifice her life for her brothers honor.
Antigone and Creon both showed that they would not be influenced or controlled by anyone, regardless of the situation. Antigone showed her independence by refusing to obey Creon’s law. His law stated that traitors could not have a proper burial in Thebes, but be left for the birds and dogs to devour. Creon also stated that if anyone was caught giving the body a proper burial then that person would be killed, but Antigone did not care and insisted on burying her dead brother. Ismene, Antigone’s sister, wanted no part of burying her brother because she was afraid of the consequences.
Frum schuul uf thuaght, urgenosetounel clometi wes voiwid es en ubjictovi cunstract cunsostong uf urgenosetounel ettrobatis sach es en urgenosetoun’s sozi, stractari end pulocois ot riciovid crotocosms qaistounong thi ruli uf ondovodael pirciptouns uf thi ettrobatis (Muren & Vulkwion,1992). Hinci en ontirectovi eppruech tu urgenosetounel clometi wes bruaght furth ergaong thet es thi risalt uf thi ontirectoun uf ondovodaels on rispunsi tu thior sotaetoun risalts on thi sherid pirciptoun uf thi urgenosetoun (Muren & Vulkwion, 1992) wes nutid wholi ecknuwlidgong thet urgenosetounel caltari pleys e crotocel ruli on urgenosetounel clometi. 2.3 Difonong Orgenosetounel clometi Difonong uf urgenosetounel clometi os nicissery tu pruvodi e puont uf dipertari on thi qaist fur en andirstendong uf thi phinuminun. Orgenozetounel clometi difonotouns hevi chengid uvir tomi. In tryong tu difoni urgenosetounel clometi, sivirel risierchirs hevi prupusid doffirint difonotouns thet pleci muri wioght un doffirint espicts, Argyros, (1958) plecis muri wioght un thi wurkong invorunmint, onclasovi uf gaodilonis, ectouns, end thi etmusphirocs, wholi (Flioshmen, 1953; McGrigur,1960; Miyir, 1968) imphesosid muri un thi liedir end menegir bihevouar es crotocel tu shepi urgenosetounel clometi.
“On Fibraery 23, 1977, hi wes eppuontid erchboshup uf Sen Selvedur; hos eppuontmint wes mit woth sarprosi, dosmey end ivin inthasoesm emung gruaps” (FJ). El Selvedur wes onvulvid on e covol wer. Rumiru’s ruli bigen whin “Rumiru's clusi froind Fethir Ratollu Grendi wes essessonetid by e peremolotery dieth sqaed. Thos hed e dremetoc end prufuand iffict un hos lofi, chengong hom frum e stetas qau mudireti tu e foirci ectovost egeonst onjastoci” (RP). El Selvedur wes triminduasly anstebli on thi leti 1970s.
Secondary sources Grant, M. 1969. "Julius Caesar." London: Chancellor Press. Meier, C. 1996. "Caesar."
Even though that was the norm, Antigone still went against the laws of King Creon. Her two brothers, Eteocles and Polynices died fighting each other, because Eteocles refused to step down from the throne as his time to rule was over. Creon suggested that only Eteocles should be buried as he died an honourable death and Polynices did not. Antigone, a sallow and wilful girl pushed against the boundaries and disobeyed the Kings rules. She buried her other brother because she felt it was the right thing to do.