She believes that it is not good to get involved in things that will draw attention to you, especially when they involve immediate disrespect for the king’s orders. Antigone is offended by this and tells her sister that she would not want her to come if that was the way she felt, even if she did want to join her. She believes that her crime is holy and that her death could only be joyous, as she is to be with her brother and the other dead because she had obeyed the unwritten law of the gods where they desire every man is to be buried. Ismene becomes fearful for her sisters welfare, but her sister only warns her to be fearful for herself since everyone will hate her when they find out that she had know... ... middle of paper ... ...es angry with her fellow people who have come to see her go. They lend to her no pitying words, or cries of regret at her death which she will endure.
Gender has an impact on Antigone and her actions. Antigone does not stress her own gender openly, but Creon does, refusing to take back Antigone's punishment because she, a woman, has broken his law. One can view Antigone as being fed up with restrictions and obsessed with death and martyrdom. Clearly, she is motivated by love for her brother and by her strong belief that the divine law has been violated. However, becoming a martyr makes the consequences of her action an additional advantage, rather than an obstacle.
Antigone is angry for what her sister has said. She claimed, “If that is what you think, /I should not want you, even if you asked to come” (1. 54-56). Even when Ismene was ready to take part of the blame of the crime that was committed, Antigone, being as noble as she is, would not allow her sister to take any of the punishment. Because she protected her sister shows the reader that Antigone is truly a strong
Antigone feels as if Ismene is betraying her and their family since she will not consent to help her bury their brother. Towards the end of the play, Ismene changes her mind and tries to claim that she helped Antigone bury Polyneices so that she can die with her sister. Antigone became furious, “Don’t try to share my death or make a claim to actions which you did not do. I’ll die, and that will be enough” (Sophocles 625). Antigone is upset that Ismene wouldn’t help her in the first place, but she wants to take the blame now.
This explains that it was not a lover but more like a selfish deal because she did not want her uncle to die if she rejects Troilus and not become his lover. She could have rejected him but instead from this fear, it moves her to th... ... middle of paper ... ... for example Troilus. Troilus chose a wrong girl to love since he did not mean anything to her at least she could have done something else except for breaking his heart. In the end the narrator briefly recounts Troilus's death in battle and his ascent to the eighth sphere, draws a moral about the transience of earthly joys. In distinction Criseyde loses what she once considered most important, her name and reputation, but she adapts herself practically to whatever circumstances befall her.
The second instance was because the wind blew the dirt off her brother, after which Antigone decided to bury him for the second time. Antigone knew that defying the King in this way would result in her death, but still she accepted full responsibility. She could not live with herself if she put the will of a man before the law of God, feeling as though she would be dead in another way by submitting to King Creon’s edict (pp 209). Iocaste thinks that women are only made to marry a man, and she is not to question anything her husband decides (pp 45). Ismene on the other hand is more indifferent and accepting of the status quo, thinks that there is nothing women can do except submit to men.
Therefore, if he denies Hermia her happy marriage, she will live in sadness, which will have a similar effect on him. It is unlike most parents to let their children undergo suffering if it will last many years in marriage. Instead, Egeus insists that Hermia should marry Demetrius, although Hermia does not have feelings for him. His actions show that her father is foolish to the extent that he is willing to ruin her life. In fact, Egeus gives ultimatums to her daughter that she would rather die or be a Nan if she fails to comply with his demands.
Ismene is trying to convince Antigone that they should just follow Creon’s law because she is scared and Ismene does not want them to get executed. Ismene tells Antigone angrily, “Our own death would be if we should go against Creon/And do what he has forbidden!” Antigone replies, “You may do as you like, /Since apparently the laws of the gods mean nothing to you.”(462) Antigone believes the god’s law is more important than Creon. Antigone will even go against her own sister to make sure her brother receives a proper burial. Antigone keeps the consistency of being strong throughout the entire play. After the sentry informs Creon that Antigone was the one trying to bury Polyneices, he wants Antigone arrested.
The lack of support for Antigone’s plan leaves her no choice, but distances herself from her sister who obviously doesn’t share the same family loyalty beliefs as her (Lines 77-81). Ismene later in the play tries to claim some guilt in order to help Antigone’s cause. Yet again, Antigone refused to allow her sister to assume any punishment for her crime. Sophocles, Peter Meineck, Paul Woodruff’s Theban plays acknowledges Antigone would rather be dead with her brother than alive with a husband (Line 55-58). This is
This shows that Antigone will do whatever it takes to give her brother a proper burial. Antigone tells Ismene that if she dies, at least she will not “die a coward's death.” This tells readers that Antigone is fearless as well as strong-minded. Ismene does not want to help because she knows that it is against the law to bury Polyneices. Antigone feels that Creon is holding her back from what the gods want her to do, which is give Polyneices a proper burial. “He has no right to keep me from my own!” (48).