Category: Antigone Tragic Hero

The story of Antigone and Creon introduces challenges that family members or friends go through in a bid to show commitment or allegiance to one’s beliefs or principles. This is a problem of two people failing to get along with each other on ideological differences. Antigone and Creon may share similar ideals or actions, but they end up causing more damage to themselves rather than strengthening their relationship. They engage each other in a family battle that ends with death as a result of their unwavering character traits and ideologies. Antigone accepts death after breaking the law by giving his brother, Polyneices, a decent burial. Conversely, Creon chooses to follow the rule of law by sacrificing the life of his family member, Antigone, resulting in a desperate and lonely life in the end. Antigone is ultimately right and a hero in this story, while Creon emerges as a villain, the exact opposite. Contrary to our beliefs today, where following the law is the right thing to do, the story of Antigone and Creon proves that sometimes the heroic gesture, that is against the law, is the right thing to do.

Greed and selfishness are evident in the story that shows the specific characters dying prematurely or living in solace and despair. This greed is witnessed by Antigone’s dad, who withdraws at the early stages of the story due to the mounting pressure for power in the City of Thebes from all corners. Antigone’s dad banished himself from the city of Thebes while leaving Antigone’s two brothers scrambling for every piece of the throne. The fight for power in Thebes continues to rise with greed and selfishness, further forcing Polyneices out of the city because King Eteocles declined to withdraw from power. Polyneices is considered a traitor by Creon for abandoning his people. However, Creon uses his greed of power to punish Polyneices. On the other hand, Polyneices unveils his greed of power when he comes back, years later, to the city with a strong army. Antigone’s brothers end up dying as a result of their own greed of power, leaving Antigone together with her only sister, Ismene. Through this cascade of tragic that drains and struggle for power greed and selfishness cause more problems, conflicts, and hostility.

The story outlines different examples of sacrifice described primarily by their motives and ideals. Antigone’s uncle, Creon sacrificed his might to take power in a fiercely contested leadership. Within no time he sacrifices his family member, Antigone, simply to show allegiance to the people of Thebes, as the King. Creon terms Polyneices a traitor and orders that no one should give him a decent burial, ‘I say, is to have no burial: no man is to touch him or say the least prayer for/him’ (Sophocles 7-8, l 169-170-171). According to Creon any person who shall dare touch the body of Polyneices or dare bury him shall be liable for an ultimate punishment of death, in reference to the laws of Thebes. Antigone chooses to sacrifice her life by declining to respect this law, as Polyneices was her loving brother. Equally, Antigone’s brothers had made tremendous sacrifices to their lives by getting into the murky political arena in the city of Thebes that led to their ultimate death. Ultimately, sacrifice push the characters to uphold their beliefs, regardless of the risks involved.

Both Creon and Antigone are torn between contradictory ideals as a result of their motives in the first place. In other words, Antigone is tormented by the issue of giving her brother a decent burial, despite her full knowledge of capital punishment. She could not allow her brother to rot away in the thicket or be eaten by wild animals. Therefore, she chooses to go against her uncle, Creon and buries her brother, Polyneices. This motive pushes Creon to the point of a dilemma, not knowing whether to administer the rule or break it to protecting his family member. Furthermore, Antigone was already engaged to Haemon, Creon’s son. Despite the dilemma, both Antigone and Creon must come to a decision that may defy each other’s moral compass.

Although, Antigone and Creon have major conflicting ideals the opposition ultimately unites both Antigone and Creon. Although Antigone and Creon are battling for conflicting motives, they both believed strongly that their ideals were defensible. They both remained strong and dedicated to their specific beliefs unwaveringly, despite the risks. Creon does not change the order, whatsoever, as the King of Thebes. Even though their individual stands bring about a serious conflict and even death, it unites them as two extremely dedicated people, who are confident in their principles and ideals. They are both ready to sacrifice for what they believe is right for them and others.

Pride is an evil monster that always leads to a painful fall. This idea is clearly represented in the story of Antigone and Creon as each has their ways of reasoning. Moreover, it is their self-importance that attracts their painful ruin. For example, Antigone declines to accept that she went against the set rule and instead take death in the place of asking for forgiveness or the acceptance of transgression. Creon is equally the same; he was not scared or worried about ending the life of a close family member and destroys the future of his son. This is only in the name of showing allegiance to the people as a King. He swore never to let down the people of Thebes but declined to accept his downfall and poor judgment. However, Creon is seen regretting his actions and is filled with fear. ‘O God, I am sick with fear / Are there no swords here? Has no one a blow for me?’ (Sophocles 40, l. 1018-1019). He is worried someone will end up killing him as well, a clear example of a “fall” that comes after pride. Antigone and Creon’s ego were represented in different perspectives, but in the end unrelenting persistence gives rise to negative outcomes.

Conclusively, the story of Antigone and Creon is deeply rooted in greed, selfishness, conflicts, pride and ultimate sacrifice that leave them in a terrible loss. Each character continues holding on to their strong beliefs, and no one was willing to concede defeat despite the budding risks. Antigone and Creon take center stage as primary characters with completely divergent traits that go on to haunt them in the end. However, due to Creon’s wicked and heartless moral, he is not afraid to kill his relative for power. Whereas Antigone fights for her family and longed brother till she falls to her tragic death. Antigone comes out as a selfless hero, while Creon emerges a villain because of his selfish interests.

Works cited

1. Sophocles. Antigone. (496?-406 B.C.). Smyrna, Delaware: Prestwick House, Inc. 2015.

Words and phrases are defined by those who emulate the underlying concepts. Aristotle, the Greek philosopher, and author-defined a tragic hero as “a character who falls from a lofty position because of a tragic flaw” (Aristotle). In Sophocles’ Tragedy Antigone he identifies two distinct characters who represent qualities of a tragic hero. King of ancient Thebes, Creon, acquires a hamartia that results in his own suffering. On the other hand, the protagonist of the play, Antigone, reveals her tragic flaw and ultimate death solidifying the argument to claim her as Antigone’s tragic hero. Due to Creon’s overwhelming lasting suffering as opposed to Antigone immediate death, he truly suffers the fate of a tragic hero. One can deduce Creon to be the true tragic hero through simply analyzing the text, by either the experiences of Antigone, the dialogue of Creon, or making a logical inference to supersede Creon as the true Tragic hero.

The tragic hero of alli Greek Tragedies experienceiwavelengths of life experience to ultimately result initheir tragic punishment.iThe self-imposed kingiof Thebes and uncleiof the protagonistiAntigone, Creon,iconsistently displaysihis tragic flawiover the course ofithe play. Creon’s hubrisioverruled his rationalityiand ultimately causesihis own family toidismantle.

Creon irrationallyiestablished unlawful restrictionsiand rules in order to protectihis own kingdom fromicivil war. Creon made theseilaws knowing theidifficulty certain citizensiwould have keeping them.iOut of possibleistress or rage,ihe ordered toiprohibit Polyneicesifrom having a properiburial. Antigone heardithis outrageous lawiand she refused toistand by it. She told her sisteriIsmene to comeiwith her to help bury theiribrother Polyneices. Ismene wantedito help but sheithought the recklessnessiwould endanger heribecause Creon orderedinot to, “O reckless one, when Creon spoke against it.” Thisishows the extentia king willigo to just to showihis own poweriand authorityiover everyoneielse. The strengthiof Creon’s terribleinature overridesihis moral standards,imental stability,iand the mostioutstanding of all his religiousibeliefs. Creon did not getiinto this mess justito gainirespect; however,ihe did it to protectihis country asiwell. Creon believediif he allowediPolyneices’ burialito undergo oribypass Antigoneiafter she went against his lawimight put Thebesiin a feeble position. He viewedithe scenario as aitime he could either lack origain strengthiand authority. Creon andiAntigone argued on theiriposition on whether or not Polyneicesideserved a burial, “Never is the enemy, even in death, a friend” (523). This text shows theiwondrous and the diligentipersonality Creon acquires.iCreon continuously didianything andieverything to protect hisipeople, but he also damagedimany people along the way. Theihubristic nature of Creoniled to his unjust laws andiresponded that caused multiple deathsithat finallyileft him alone andimiserable.

Ironically, the experiencesiof the protagonistiand antagonist of everyigreat story often mirror one anotherithroughout the plot. Throughout theitragedy, the protagonist of the novel, Antigone, facesisimilar stereotypical tragic challenges to Creon. Creon and Antigoneialike suffer from a heavy dose of hubris andiit greatly impacts both of their lives. With secrecy, Antigoneiwent around the lawito bury Polyneices; however,ia guard foundiout about the burial anditold Creon, “I’ll tell you. Someone left the corpse just now,/ burial all accomplished, thirsty dust/ strewn on the flesh, the ritual complete” (245). Granted,iAntigone wonderfullyiwent around the lawifor the greater goodiand to protect the lawiof the gods; however, she may have done all of it just for the sake of glory. In ancient Greek society, a woman who strived for glory did not just go against Greek culture but, all of the society will view her as a hideous and terrible woman. After Creon called both Ismene and Antigone for questioning, Ismene stood up for her sister and claimed that she herself helped with the deed. Ismene’s response angered Antigone, “Justice will not allow this. You did not/ wish for a part, nor did I give you one” (538). If one simply delved into this quotation it would seem Antigone tried to deny Ismene’s response to at least save Ismene from execution; however, one could look at this passage and see a deeper meaning to it. Deep down Antigone could not care less about Ismene; rather, the only reason for her retaliation to the authority was for the recognition and glory. The good can range from great respect to amazing passion and the bad can vary from haughtiness to sickening blood thirst but, all humans will always contain at least one wondrous and one terrible trait.

Creon is the true tragic hero and not Antigone because of the longevity of his suffering. Creon will continue to live a life of loneliness and regret until death while Antigone will never truly experience her tragic punishment since it resulted in the ending of her life. Creon got to rule the city of Thebes after the murder of his two nephews, Eteocles and Polynices. In the result of such a horrible ending to a civil war he decided to protect his citizens at all costs with irrational laws. Creon believed himself to be the perfect, rational, successful, and wise king to ever rule over Thebes. Courage and confidence are definite necessities of a king, but too much of it is destructive. Since Creon thought his own laws to be flawless and worthy of keeping he would never alter law for any occasion, even the occasion of his own niece sentenced to death. Creon’s tragic flaw, stubbornness, is what causes the death of Antigone, Haemon, and Creon’s wife. Creon cries out to the messenger questioning his own future: “What remains for me, what’s fate still got in store? I’ve just held my own son in my arms, and now I see right here in front of me another corpse.” Finally, Creon realizes that his own actions have brought about multiple deaths and he becomes reasonable but it’s too late. Now, all he has left is a life of loneliness and regret “Alas for me . . . the guilt for all of this is mine— it can never be removed from me or passed to any other mortal man.” He discovered at the end of the book that his life here on out is a consequence of his own actions and he no longer deserves to live. If he were to begin the book a less stubborn and uptight man, no one would be dead, both brothers would have proper burials, and Haemon and Antigone could be happily married. As always, life’s reality takes a swing and hits it too far to ever erase the deed and people are left hurt and damaged forever. Creon is the true tragic hero of this Greek tragedy since now he must live a life of continuous destruction while Antigone reunites with her parents and siblings in the next world.

After analyzing the text the reader can conclude from the clear cut language of the play that Creon is the true tragic hero. Creon is left alone to suffer for the rest of his life while Antigone faced death and didn’t have to suffer from any consequences. Creon’s own wife, son, and niece all killed themselves due to his irrational lawmaking and inconsiderate decisions. Antigone kills herself and while that may seem tragic, she truly never experiences true suffering. As Aristotle’s definition of a tragic hero involves real suffering and punishment, only Creon can be defined as a tragic hero due to his great suffering in comparison to Antigone. Luckily, the intellectual society has been given the true definition of a tragic hero and hence our correlation with Creon; however, without a true definition intellectual must learn to create and establish accepted interpretations of all unknown articles and unestablished terminology.

Sophocles’s play, Antigone, expresses a journey of tragedy, nobility, and virtue through the actions of the tragic hero. A tragic hero, as defined by Aristotle, depicts one of high nobility, who experiences a tragic downfall due to their ignorance and blinding of their pride. However, the tragic hero also gains self-knowledge from their unacceptable actions. Creon’s tragic flaws of being stubborn and displaying hubris make him fit well into the role of a tragic hero, especially since he eventually realizes his wrongdoings. Although many tragic heroes suffer from death, Creon’s downfall includes the death of his wife and son, leaving him with culpability and regret. The tragic hero in Antigone is one of the most prominent characters, Creon, the egotistical ruler of the city Thebes.

With Creon’s stubbornness and hubris as the leading factors of the stirred up conflict in Antigone, he unknowingly was leading himself to his downfall along with others. Creon expresses his stubbornness in his retort to Haemon, who questions his father’s judgment, by stating, “Am I to rule this land after some will other than mine?” (Sophocles 28). Creon utilizes rhetorical questions to emphasize his point on how foolish and idiotic it is to doubt or disagree with his judgment, therefore, highlighting his arrogance. He labels himself as the sole ruler of Thebes, promoting his desire in having power over others. His stubborn character is revealed through his one-sided, defensive reply, indicating his inability to consider others’ opinions.

Consequentially, these personality traits of his lead to his deterioration and the collapse of others as well. Along with his stubbornness, Creon expresses his pride in his noble stature throughout the play and while speaking to Tiresias, “Know’ st thou of whom thou speak’ st? I am thy lord” (Sophocles 39). Creon uses this direct and straightforward statement to illuminate the strong value of his nobility and how it cannot be tarnished. He uses diction such as “lord,” expressing his arrogance and how it will be difficult for one to belittle and defame his noble title. By referring to his kingly rule in that manner, Creon accentuates his superiority over others. He becomes overly-prideful in his title and actions, causing him to be selfish and concerned more about the wellbeing of his reputation rather than the commemoration of a deceased person.

By receiving Tiresias’ prophetic advice, “Furies, from Death and Heaven, lay wait for thee, to take thee in the evil of thine own hands…For as to that, with no great wear of time, Men’s, women’s wails to thine own house shall answer” (Sophocles 40). After becoming fully aware of his deeds, everything around him begins to decline which is another factor that makes him a tragic hero. As Creon rushed to the tomb to release Antigone of her decree, he had come to see her cold, dead body hanging on fabric as a result of her doing. Haemon is there weeping for the death of his wife, and after an attempt to stab Creon for revenge and failing, he stabs himself, taking his own life to end his misery. Creon notices that almost all hope is lost and he confirms this by saying, “Ah, ah, thou art dead, thou art sped, for a fault that was mine, not thine!” (Sophocles 48). Continuing with the appalling events Creon has been put through, a messenger delivers the news that his wife, Eurydice, summoned evil to fall on Creon for being a child slayer as she took a knife and stabbed it to her heart, taking her own life as well. Creon is filled with dread from all these sudden deaths that came as a result of his prideful actions. His head, filled with grief, decides that he did not deserve to live, and he exclaims, “Come, thou most welcome Fate, appear, O come; bring my days; final date, Fill up their sum! Come quick, I pray; let me not look upon another day!” (Sophocles 51). Following the elements of a tragic hero, Creon eventually came to his senses about his stubborn and conceited actions, but unfortunately, it was too late as it led to the consequence of the death of his family.

Many may argue that Antigone is the true tragic hero in the play since the play is named Antigone after all. But on the contrary, Creon is more qualified to be the tragic hero because unlike Antigone, he recognizes and admits to his wrongdoings. During her heated argument with Creon, she pays tribute to her brother, Polyneices, stating, “To honour thee to the end, in Creon’s sight appear in that I did so to offend” (Sophocles 34). Antigone emits a sarcastic tone, highlighting how she thinks it is wrong and unlawful for her to be punished for burying Polyneices. She does not accept the fact that she was punished because she went against the law and committed treason, but blames her punishment solely on Creon’s unsympathetic character. She is blinded by her will to do right with the gods, and she ends up meeting her end, without the realization of her faults. Creon is not ashamed to admit he was wrong and he says, “Woe is me! To none else can they lay I, this guilt, but to me!” (Sophocles 50). In contrast to his actions at the beginning of the play when Creon was too arrogant to admit to his faults, he eventually accepts and regrets his wrongdoings, following the path of a tragic hero. This shows his growth as a character, as he now can accept some of his most prominent tragic flaws of being stubborn and overly prideful. He embodies his faults and pays a solemn apology to those whom he has harmed. Although he was not the one to face death, he still had to pay the consequences of regret and deep grief.

Creon takes the role of a tragic hero in Antigone because he displays characteristics, such as hubris and stubbornness, that take over his mindset of what is truly the correct thing to do. Stubbornness oftentimes evokes defensiveness and causes one to focus on their opinion, and their opinion only. This leads to one’s lack of judgment which serves as a dangerous factor when making important decisions, unaware if their judgment is correct or not. Although he understood his mistakes near the end, he still brought others to their end as well as his downfall of grief. Had Creon not realized his immoral actions and tragic flaw, he would not have been the tragic hero in this play.

Written by Sophocles his Greek tragic play, Antigone, was a series of conflicting events that led to foreseeable deaths at every turn. The curse bestowed upon a royal family through generations had led to misfortune more so caused by ill-made decisions rather than fate. As such Creon’s role in this story was vital because of the way he expressed himself when interacting with other characters. His persona was constantly challenged, and direct opposition from those closest to him enraged him. As a tragic hero Creon demonstrates his unwillingness to change for the greater good by being quick-tempered, stubborn, and arrogant; Thus, illustrating the theme that being overly prideful neglects the simple act of listening that leads to the undoing of mankind.

Creon is aware of the dilemma at hand but his irritable temper leads to a more sinister development beginning with an array of conflicting emotions. After being caught Antigone takes full responsibility for her actions standing pridefully before Creon despite being faced with death as punishment. Antigone proceeds to stand by her beliefs defending her brother’s honor though taking up a personal affront towards Creon. Antigone recklessly speaks and acts out of emotion pridefully proclaiming, “Take me and kill me- what more do you want?” (l.565). Creon retaliates with “Me? Nothing. With that I have everything” (l.566). In Antigone’s circumstances, her act of selflessness increases her likeability, however, just like Creon Antigone’s character helps point out the similarities between them. Creon retorted with a response that demonstrated his sense of superiority as king allowing his emotions to also take over by implying her death would give him pleasure. It’s important to notice the archetype being used as it emphasizes Creon’s lack of empathy for Antigone, ignoring the good intentions of her actions. This is meant to display Antigone in a more heroic light meanwhile Creon’s ignorance is emphasized to be more antagonistic. Unable to dissuade Antigone he faces Ismene, Antigone’s sister who wanted to save Antigone. Ismene attempted to reason with Creon by reminding him that his son Haemon would be devastated at the loss of his bride-to-be. Ismene asked Creon if he was truly going to “kill [his] own son’s bride,” but Creon declared outright “Why not? There are other fields for him to plow” (l.650-651). His disregard for the gravity of the situation and his quick reply astonished the characters. He was unreasonable and sought to kill Antigone only to prove his point. His use of euphemism within his diction goes to proves his selfishness as he doesn’t allow anyone else to have any input. It’s considerably even more diabolical as it is the son whose emotions he neglects. Creon’s refusal to acknowledge everyone’s opinion is used to make the reader realize that acting unhinged in disdain will lead to no solutions only progressing the problem, and so forth proving his ignorance through a sense of greater pride.

Having taken a stubborn position in his argument, Creon’s definitive responses are no more than a projection of his incompetency to listen and work with others building up an undesired progression. At once Creon had made his final decision he informed his son of what was to happen and assured him that Antigone’s violation of his law was reason plenty for her death sentence. Haemon, unconvinced, confronted his father’s persuasion seeing as he shared little to no empathy for Antigone; Therefore, unlike his father Haemon pleaded a lighter punishment for Antigone and additional consideration towards her case. Creon stubbornly held onto his authority claiming how “…anyone who’s proud and violates [their] laws or thinks he’ll tell [they’re] leaders what to do,…wins no praise from [him]” (l.757-760). He continuously dragged out his argument on the premise that everyone must abide by set rules despite who’s in charge and “no matter what the issue–great or small, just or unjust” (l.762-763). Creon’s characterization as an ignorant, entitled ruler is backed by the repetitive use of dominion through his outward declarations as he spurns the validation of any other opinion including Haemon’s. He disacknowledges the fact that there is an honest reason for what Antigone did; More so, Creon does not assess why Antigone feels prideful for burying Polyneices. Even as he assumed Antigones true motives Creon never heeded over his own pride which too stood in the way of proper decision-making, a mistake that cycled towards a tragic end. Haemon with good intentions demonstrated his utmost respect while trying to maintain a civilized, understanding conversation with Creon. But, having clashed with Antigone and Ismene, Creon’s raging fallout with the sisters left him more ill-tempered than before, clouding his judgment. Haemon did not deny all of what his father had said though he suggested that his father mustn’t “…let [his] mind dwell on just one thought, that what [he] say[s] is right and nothing else” (l.800-801). Haemon serves as Creon’s foil character who reveals the importance of the simple act of listening, endorsing change, and the power of being open-minded; Proving to be a concept Creon was unable to grasp contributing to a dire development. Though that isn’t to say the discussion was ineffective, on the contrary Creon couldn’t completely brush aside everything Haemon had advised upon; Therefore, it meant that Creon understood he had to change. However simply knowing something must be done does not guarantee the act of doing it; Likewise, Creon changes because he knows his course of action will determine the fate of their family’s curse. In the end, the little change Creon did make was out of selfishness ultimately serving his own self-preservation. The stubbornness he displayed while interacting with Haemon demonstrated how he lacked the ability to make measurable changes within himself as matters had called for. His absolute personality was due to his close-mindedness creating tension and more conflict between the characters.

Time and time again Creon is told what he has to change to achieve a positive outcome, yet once again his arrogance sheds pride in his deplorable and eventually lamentable actions. Creon met with a prophet named Teiresias who warned him of the dangers that were to result because of Creon’s failure to change. He exposed his faults ruthlessly just as Creon had expressed himself with all the other characters. Teiresias wanted to help Creon but found his demeanor intolerable calling Creon “stubborn,” as he was, “invit[ing] accusations of stupidity” (l.1144-1145). Yet Creon disputed, “Old man you’re all like archers shooting at me– For you all I’ve become your target–” (l.1152-1153); Thus believing and embracing the delusion that he was not arrogant but rather everyone was against him. He added, “even prophets have been aiming at me” (l.1154) trying to provoke Terisisas furthermore. Creon’s immaturity in handling criticism from others was blatantly explicit through his use of symbolism as he compared himself to a “target,” an object being “aimed” at. In this way, the author reveals all of Creon’s flaws in a single retort. His petulant responses, his refusal to change his beliefs, and worst of all his unseemingly impregnable personality. In the end, Antigone committed suicide preferring to take her own life with dignity; Soon after Haemon witnesses what happened to his bride and throws a fit of rage attempting to kill his father. But when Haemon too was met with failure he fell pridefully killing himself alongside Antigone. Creon mourned “Alas, how miserable I feel–to look upon this second horror” (l.1438-1439) after receiving the message that his wife had also committed suicide. He asks, “What remains for me, what’s fate still got in store?” (1.1440). At the sight of Creon’s unraveling consequences, he realized his mistake at once, but all was for naught as he still couldn’t blame himself. He utilized the words “I” and “me” to sympathize for himself and not those who he called family. Creon truly characterized himself to be an amazing ruler who asserted all authority yet when faced with the reality of his poor decisions he branded himself a victim. In the entirety of the drama, all the characters were seemingly at fault for the tragic ending, but Creon stands out the most for being a tragic hero. The author meant for the readers to understand that Creon’s pride was always hindering; but, it was the pride displayed within the whole family that had caused the tragedy. For some readers, the play may be commonly perceived as the archetype, of good versus evil. Though what differentiates between these different forms of pride is that Ismene, Antigone, Haemon, Terisisas, and Creon’s wife did not act as they did for power or to uphold some reputation. They all acted on the love and care they shared for each other. All of them made decisions to help protect and honor one another contributing to a moral foundation that was more admirable than Creon’s motives. It however does not change the disastrous outcome of their actions, proving the theme that mankind is destroyed through overly prideful means.