Category: Antigone

Multiple themes are covered in the famous play by Sophocles. Despite the importance of love for family and other essential topics, the playwright particularly emphasized the issue concerning the origins of law and the conflict between the natural law and the new type of civil law that developed rapidly at the time. Therefore, it is crucial to realize the original motivation stat stand behind the characters actions in order to understand which of the two types motivates people more and allows for harmony in society.

Ancient Greek cities had a complex network of social norms that explained the necessity to perform certain actions in order to show respect to or honor fellow citizens. One of them implied the custom of collecting all the dead after a large battle to bury them. Therefore, according to this type of law that is rooted in religion, Polynices should be buried. At the same time, Creon demonstrates a contrasting approach by claiming Polynices to be a traitor. The new ruler of Thebes announces that his statement is enough to revoke the ancient law and that there is nothing worse than disobedience to authority. However, due to different factors, Antigone decides that she still has to bury her brother.

There are various ways to approach the issue of citizenship. Many modern societies now tend to emphasize citizenship as a formal contract between the government and a person. Nevertheless, I believe that such an approach seems to undermine the very idea of social contract. The symbolic meaning that connects a person to its people should not be diminished, as it significantly enhances the sense of belonging and the willingness to contribute to societys wellbeing in the long run. Moreover, the highlighted importance of customs rooted in natural law serves as a crucial social institute in many societies, enhancing the way people communicate with the government. Therefore, under the circumstances described in the play, I would follow natural law.

The idea of excessive pride plays a monumental role in Greek tragedy. Pride in itself can be seen as a positive attribute, but when it is expressed in arrogance and defiance of fate and the gods, it becomes a fatal flaw that leads to downfall. Aristotle stated, the tragic hero falls into bad fortune because of some flaw in his character of the kind found in men of high reputation and good fortune such as Oedipus. Here, he is telling us that Oedipus has a flaw that, because of his high station, causes his demise. In this essay, I will argue how Antigone, Oedipus daughter and the main character of her own play, is driven by the passion of pride and how this largely contributes to her downfall.

Antigone enters the first scene in a rage after learning that the new king, Creon, has forbidden proper burial rites for one of her brothers. She decides to go against the kings orders, arguing that burying the dead is the right thing to do. It is clear shes outraged that the king would tell her what to do when she is talking to her sister at the very beginning of the play: Thats what people say the noble Creon / has announced to you and me  I mean to me. The repetition of I mean to me indicates she cannot believe someone else would tell her what to do, showing an excessive pride in her own judgment. As her sister reminds her, women do not have any power in their culture, but Antigone does not listen. In the end, it doesnt matter if her ideas were founded on trying to please the gods; she is put to death for having too much pride, especially for a woman, and for going against the law of the state.

Antigones pride lies in her stubborn denial of any advice. She does not obey the law of King Creon that no one can bury Polynicis body and covers her brother with dirt. She justifies this action on a strong religious belief, but this act cant be seen as Antigones first act of rebellion and pride. We know from the nurse that Antigone is stubborn, self-willed, and proud. Even though she never behaved like the other girls, the nurse immediately assumes Antigone has taken another lover as the only culturally valid explanation for why she was out. Antigone lies about her actions, demonstrating how she is no stranger to deceit. She knows her plan can be stopped and is too prideful to allow anyone to interfere. This is illustrated when the chorus observes Its clear enough / the spirit in this girl is passionate / her father was the same. She has no sense / of compromise in times of trouble when Antigone is being questioned after being caught red-handed.

In acting on her beliefs, she openly defied Creon and proudly admits that she is a traitor when she is caught: I did not think / anything which you proclaimed strong enough / to let a mortal override the gods she says spitefully to the king in response to why she disobeyed his law. She is so sure she is right in what shes doing that she risks administering the last rites during the light of day. Creon finally tells her that her father has polluted her with stubbornness and pride, but Antigone responds that she would rather die than lead a fake life. It is this pride of being the great hero that goads Antigone to further anger the king by taunting him with the idea that the only people who agree with him are the people who are afraid of the consequences. This questioning session in which Antigone refuses any avenues of escape foreshadows the end of the play when Antigone is so pride-struck regarding the nobility of her action that she doesnt wait for the death sentence to her by entombment, but commits suicide instead.

Antigone dies not because of what shes done but because her pride continues to get in her way at every stage. She may be right in her argument regarding why her brother should be buried, which seems to be indicated when Creon rushes to her tomb to save her before she runs out of air, but her stubborn way of approaching the king throws him into a temper that guarantees her death.

Works Cited

Sophocles. Antigone, Oedipus the King, Electra. Oxford Worlds Classics. Ed. Edith Hall. Oxford University Press, 1998.

Romeo and Juliet is perhaps one of Shakespeares most well known and renowned of plays. It is story of loves attempts to unite and bring together two lovers who can fathom nothing else but their love (Shakespeare). In Romeo and Juliet, we see two lovers bent on becoming one and spending the rest of their lives together. We can see lovers wanting nothing more from the world other than each other close by and wanting to have no part of the world.

We see tradition clash with love and we see love struggle to survive as it is faced continuously with the boundaries of tradition and the boundaries of social customs. In Romeo and Juliet, the audience sees a world that is directed heavily by customs and traditions and the role the wonders that the seed of love can give birth to in the most confined and constricted of societies. Romeo and Juliet shows two opposing families come face to face as the seed of love takes root in the most unlikely of circumstances and the inevitability of the growth of love stares them in the face (Cahn). In Romeo & Juliet, one can see how love manages to sustain itself even if it is alone in its desire to live in peace and harmony so that it can celebrate its existence without bringing harm to any external elements of society. One can see that even though loves desires may be innocent, they are still strong in their foundation and will not choose to stop under any condition. Shakespeares Romeo & Juliet shows how love chooses to stay alive even if it appears to have perished in the eyes of the world. To be together in death is a decision that Romeo and Juliet both take individually and we can see the extent of faith that love instills in the hearts that choose to live by the depths of commitment and dedication that it has to offer.

In Antigone, written by Sophocles, we see a sisters love for her brother in its most unconditional of forms as Antigone chooses to go against Creons royal decree and bury her brother respectfully after the battle between her two brothers. In Antigone, the audience can see the degree of bravery that true and pure love can give birth to when it is faced with the most challenging of circumstances.

Furthermore in Antigone, we see quite a different story. Antigone is heavy with the element of eventuality and shows how one chooses to make their own way in life and how one contributes to the creation of ones own fate by doing so (Sophocles). Unlike the scenario present in Romeo and Juliet, Antigone is quite different in the fact that the main plot of Antigone shows a high degree of the lead characters reliance upon the surrounding environment whereas the characters in Romeo and Juliet are completely motivated by their own desires and aspirates.

However, there is one element that both Antigone and Romeo and Juliet appear to have in common. This similarity lies in the fact that in both plays, there is a considerable appearance of rebellion in the lead characters. One cannot deny the fact that the act of rebellion performed by Antigone in the play Antigone as well as the act of rebellion performed by the two lovers in Romeo & Juliet is perhaps the underlying root of the plot. Was it not for Antigones decision to go against Creon and attempt to bury her brothers body, Creons decisions to follow may have been completely different from those that occurred. A majority of Creons actions in Antigone were motivated by emotion and frustration through the course of the play. This element is apparent in Shakespeares Romeo & Juliet as well where the very foundation of the twist in the play can be found in Romeos desire to go to a ball to which he is otherwise not allowed to attend on grounds of the enmity between the Montagues and the Capulets.

From the discussion presented above, we can surmise that while Antigone is a play in which the characters are focused on the attainment of the justice that should prevail between right and wrong (Kaufmann), Romeo and Juliet is a play that gives little regard to the definitions of right and wrong and the characters choose to focus only on what they believe is right. While Romeo and Juliet was a story of love and chose to focus on the strength that love could bestow in the hearts that chose to accept it as a way of life, Antigone is a play where the characters are concerned more for their perceptions of the right and wrong that should prevail in the world around them.

Works Cited

Cahn, Victor L. The plays of Shakespeare: a thematic guide. Greenwood Publishing Group, 2001.

Kaufmann, Walter. Tragedy and philosophy. Princeton University Press, 1992.

Shakespeare, William. Romeo and Juliet. Penguin Group (USA) Incorporated, 1964.

Sophocles. Antigone. Tandem Library, 1990.

The discussion of gender issues and female social roles in the literature has been associated primarily with the works of 19th-century feminist writers. However, there are examples of much older literary pieces that explored the same themes, and one of them is Antigone, written by an ancient Greek tragedian, Sophocles. The play tells a story of a woman, Antigone, who disobeys the order of the ruler of Thebes, Kreon, who decided to leave the body of her brother unburied on the battlefield.

By doing so, the female protagonist showed that acting in accordance with own moral values and love for family is more important for her than obedience with authority. Such behavior was unconventional in ancient Athenian society in which women had limited rights and were submissive to and highly dependent on males that played superior roles in both the household and society. The defiance with social norms endows Sophocles character with feminist features. It is possible to say that the courage of Antigone in her struggle to assert her beliefs resembles the bravery with which modern women strive to protect their interests and promote gender equality.

Before explaining how the theme of gender in Sophocles play is linked to the situation in modern society and before analyzing specific examples from the text, it is appropriate to discuss the role of females in ancient Athens. According to Rayor, women in Athenian society were lifelong legal minors without any political and financial rights (xx). Male relatives served as their guardians and usually made all legal and financial decisions for them (Rayor xxi).

It means that since Antigones closest male relatives were dead and since she did not have a husband, Kreon became her guardian. Thus, she was expected to comply with his orders not merely because he was a king but also because he had a superior position in the family and society as any other man.

The idea about the inferior position of a woman in Athenian society can be traced in the way Kreon talks about women, in general, and Antigone, in particular. For instance, he says to Haemon that one must defend order, and in no way be less than a woman.

Better felled by a man, if need be, than called weaker than women (Sophocle 33). The statement shows that it is considered disgraceful for a man to be called weaker than a woman, and it implies that males by their very nature are stronger than females, both physically and mentally. It suggests that females are viewed as qualitatively worse than males and, therefore, are less important. In fact, Kreon says that it is better for a man to die than be compared to a woman. This part of the statement points to an extremely negative perception of female qualities and roles by Athenian men.

It is also possible to find textual examples demonstrating that the Athenian society was strictly hierarchical and women had less power in it. For instance, in the dialogue with Antigone, Kreon says: While I live, no woman shall rule me (Sophocles 25). This statement is in line with an old-fashioned patriarchal perspective on gender, which suggests that the social roles of men and women are determined by their inherent biological and psychological characteristics. It implies that women, by their very nature, are unfit for leading people and especially men who are viewed as more rational and intellectually capable of taking leadership positions and making the right political decisions.

It is worth noting that Kreon reacts to Antigones disobedience with his order to leave her brother unburied with an intention to kill her, which is the most severe form of punishment that one can implement. The king of Thebes says:

I caught her in open defiance,

she alone of all the citizens.

I wont make myself a liar before the city.

I will kill her & If I nurture disorder

in my own family, how much more so in others? (Sophocles 32)

While Kreons reaction to Antigones deed can be explained through the lens of individual noncompliance with political authority, it is interrelated with the issue of gender inequality to a substantial extent. In the traditional patriarchal society, such as the one where the plot of Sophocles play is set, women are expected to be submissive and compliant with the will of not only their guardians but all males in general. Besides, women are expected to demonstrate the utmost respect to men even when the actions and decisions of the latter contradict their interests. Therefore, Antigones open disobedience is unacceptable for Kreon and others in the privileged social position.

Not only her act goes against the established social rules, but it also undermines the kings image as powerful and strong. By applying this observation to a broader context, it can be concluded that females disobedience threatens males interests that they are usually able to protect by maintaining order and encouraging compliance.

Clearly, modern US women live in a totally different situation than Antigone in ancient Athens. They enjoy equal political and financial rights as men, can obtain a high-quality education, and engage in a great variety of professions and activities. Moreover, people do not consider it outrageous when a woman says something that contradicts a mans decisions, words, and wishes. Overall, the presence of old-fashioned patriarchal social values is not so apparent in the present-day society as it was in the Athenian one, yet it is valid to say that they still affect the contemporary view on women.

In the United States, the effects of a stereotypical perception of females as less capable of doing socially and politically meaningful work can be observed in the phenomenon of the gender-based leadership gap. According to 2018 statistics, there is a disparity in the representation of males and females in leadership positions across different professional fields. For instance, only 16% of women perform the responsibilities of medical school deans, 30% of college presidents, and 12.5% of chief financial officers (Warner et al.).

Besides, women are significantly underrepresented in the sphere of political leadership, with merely 24% of them being members of Congress and 18%  governors across different states (Warner et al.). One of the possible reasons for the existence of this leadership gap is a biased perspective on females capabilities and a wrongful belief that, due to their innate qualities, women are less suitable for leading organizations and people.

The gender pay gap also verifies that mens work is often regarded as more important than the work completed by women. According to Graf et al., although the gender pay gap has decreased significantly within a period of a few decades, it still persists. Statistics show that in 2017, women received merely 80% of what men in the same professional contexts and positions earned (Graf et al.). To a substantial degree, the lack of payment parity is due to gender-based discrimination at work (Graf et al.). It means that the social and legal system in the United States does not discriminate against females openly anymore. Nevertheless, similarly to Kreon, many contemporary males hold beliefs about their inherent superiority, do not regard women as equals, and cannot accept the idea that the latter can perform well and sometimes even better than men.

Regardless of biased attitudes and prejudice, more and more modern women both in the United States and abroad take the stance of proactive disobedience. However, just like Antigone, they do it not in a violent way but by living in accordance with their interests, values, and beliefs. A greater number of present-day women follow their passions and become courageous enough to make unconventional choices in life that would be inconceivable just a century ago.

They become scientists, researchers, explorers and pursue other careers that traditionally were dominated by males. Unfortunately, in Sophocles play, the protagonists could not withstand the social pressure since she was to go against the authority and the established tradition all by herself. Nevertheless, modern women have greater opportunities for success as more people of different genders become aware of gender-based disparities. It is valid to say that such literary pieces as Antigone contribute to the promotion of gender equality in the modern world. They allow readers to learn about the detrimental nature of gender pride and understand how gender inequality may adversely impact individuals lives, as well as society.

Works Cited

Graf, Nikki, et al. The Narrowing, but Persistent, Gender Gap in Pay. Pew Research Center. 2019. Web.

Rayor, Diane J. Introduction. Sophocles Antigone: A New Translation, edited by Diane J. Rayor, Cambridge University Press, 2011, pp. xi-xxiv.

Sophocles. Antigone. Sophocles Antigone: A New Translation, edited by Diane J. Rayor, Cambridge University Press, 2011, pp. 1-64.

Warner, Judith, et al. The Womens Leadership Gap. Center for American Progress. 2018.

Understanding Feminism in Literature

Feminism is about men and women having equal rights and opportunities. Feminism is the social, economic, and political equality of all genders. In literature, feminism supports the women’s rights movement.

Antigone: A Feminist Icon

The play Antigone by Sophocles is a feminist text because Antigone does not follow the footsteps of the women before her, and she also defines herself not by gender but by her action and words. In the play “Antigone,” Antigone is known as a strong tragic hero in the Play because of her bravery and boldness with masculinity rather than femininity. She rebels against Creon because of her brother. Her heroic action comes from a place showing the strength of the women. She is willing to die not for her place but for her brother’s honor.

Defying Patriarchy: Antigone’s Stand

In the Play, Antigone decides to bury Polynices even though Creon said not to, and if you do, they will get punished by stone death, but Antigone isn’t scared to die and does what she thought was right for everyone and herself. In the Play, Antigone says, “But I will bury him; and if I must die, I say that this crime is holy; I shall lie down with him in death, I shall be as dear to him as he to me.” This quote shows that Antigone stands up against a man for what she believes in. She is directly defying Creon’s wishes and standing up for herself and her brother.

Antigone’s Bold Admission

The Play explains how Antigone is brave and speaks out to Creon by telling him that Every person deserves equality and to be treated fairly. Antigone was caught for disobeying the law and admitted to it. She took responsibility for her actions and showed the men that she could do anything she desired. Antigone was caught by Creon and asked if she really did burry policies, Antigone answered Creon without hesitation, and she didn’t deny that she did.

She was readied for any consequences even though she knew that it was wrong, but she still went and did it and went against Creon’s orders. “… And you, Antigone, You with your head hanging-do you confess this thing… I do. I deny nothing”. This supports show feminism because it shows that Antigone goes against Creon even though it gets her in big trouble, but she still doesn’t deny it. The author’s choice to show feminism and make Creon a feminist character and Antigone going against him shows that the other intention was to show that everyone deserved equal rights and stand up for what they believed in.

References:

1. Sophocles. Antigone.
2. Merriam-Webster. “Feminism.” Merriam-Webster.com Dictionary. Retrieved from: https://www.merriam-webster.com/dictionary/feminism
3. United Nations Women. “Feminism.” UN Women. Retrieved from: https://www.unwomen.org/en/what-we-do/ending-violence-against-women/facts-and-figures
4. Hooks, Bell. Feminism Is for Everybody: Passionate Politics. South End Press, 2000.

Hubris in Greek Tragedies and “Antigone”

In Greek tragedies, hubris is a characteristic that “leads to suffering and then to a catharsis of man’s place in the system of life”. Man always seems to have this belief that they can escape fate or avoid the will of the gods. Throughout the play, Antigone, Creon’s hubris causes him to ignore the advice of Haemon, the Theban Elders, and Tiresias, which ultimately brings about his tragedy.

Creon’s Confrontation with Haemon

Creon’s pride leads him to not take the advice of Haemon and listen to what the people of Thebes want. Haemon attempts to offer his father some wisdom by telling him that “it is no weakness for the wisest man to learn when he is wrong, know when to yield … So, father, pause, and put aside your anger. I think … the next best thing is to be willing to listen to wise advice”. Creon then goes on to mock Haemon and call him a “despicable coward” and says that he has “no more will than a woman,” which causes him to begin alienating his son.

As their conversation unravels, he becomes vehement with Haemon, saying “since when do I take my orders from the people of Thebes?… I am king, and responsible to only myself”. And Haemon responds by telling him that he’d “be an excellent king – on a desert island,” meaning that he only cares about his own opinion and has no loyalty to the state. By letting his pride consume his actions, he loses sight of what the people want and what is best for Thebes.

Warnings from Theban Elders

Not only did his son try to offer him some advice, but so did the Theban Elders. The Chorus warns Creon about not letting his pride get the best of him by singing about others who suffered for their rash choices in the past. They talk of a man who was killed for attempting to kill Danae’s son, a man who was torn apart by his own mother because he mocked Bacchus and a man who was punished for taking advantage of Zeus when he was unable to predict the future.

They also tell him that “roving ambition helps many to man a good, and many it falsely lures to light desires, till trips them unawares, and they fall on the fire that consumes them… evil seems good to who is doomed to suffer, and short is the time before that suffering comes”. They are telling him that he is letting his thirst for power lead him to evil, and that will only end in misery. All in all, the Chorus is trying to tell Creon that the gods punish those who have too much pride, so he should be wary of the choices he makes.

Creon’s Disregard for Divine Prophecy

Creon even turns down the advice of Teiresias, a wise blind prophet who tries to warn Creon of the suffering he is causing by ignoring the will of the gods and the people. Teiresias comes to Creon in good faith, acknowledging that he has “so far steered a steady course” but is now standing “on a razor’s edge”. He then gets defensive and tells Teiresias that he thinks “all prophets seek their own advantage” and then later implies that Teiresias is trying to make money by telling lies when he says, “Nor is my will for sale, sir, in your market”.

The prophet came to Creon to help him avoid anguish, but Creon was too blinded by his own arrogance. He continues to show how self-righteous and superior he feels when he says, “reveal all; but expect no gain from it,” meaning that nothing Teiresias says will change Creon’s mind. By this point in the play, Creon’s pride has interfered so much with his ruling that he thinks he knows better than the prophet and is above the gods.

When Creon did finally accept that he was in the wrong, it was too late. His pride had gotten the best of him for too long, and there wasn’t anything left for Creon to do to revive the situation. Thus, pride can be all-consuming if one is not willing to listen to wisdom. Creon’s pride was the key factor in his tragedy, as he was not willing to listen to Haemon, the Theban Elders, or Teiresias.

References:

1. Greek Drama and Antigone. “Hubris and Catharsis.” Slide 7.
2. Sophocles. Antigone.
3. Foley, Helene P. Female Acts in Greek Tragedy. Princeton University Press, 2001.
4. Knox, Bernard M. W. “Sophocles’ Artistry.” In Word and Action: Essays on the Ancient Theater. Edited by Bernard M. W. Knox. Johns Hopkins University Press, 1979.
5. Nussbaum, Martha C. The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. Cambridge University Press, 2001.
6. Segal, Charles. Tragedy and Civilization: An Interpretation of Sophocles. Harvard University Press, 1999.
7. Vernant, Jean-Pierre. Tragedy and Myth in Ancient Greece. Zone Books, 1990.

Antigone’s Moral Dilemma

Many people would choose to follow what they believe is right regardless of the consequences. Stealing is a crime that is against the laws just about everywhere but would be an option for many people who are struggling. Stealing is legally and ethically wrong, but if your family is starving, it may be morally justified. Sophocles’ Antigone is a Greek play that covers many different themes and connects with different social issues. Antigone is about a woman who stands up for what she believes in and, in doing so, defies the rules that the king has set in place.

Loyalty vs. Law

She has two conflicting problems throughout the play; defending her brother’s honor and doing what the law says to do. The law had stated that anyone that touched Polyneices body would be sentenced to death. During the first part of the play, Antigone is set on giving her brother the burial he deserves, even though Ismene told her to obey the law. Ismene said, “I’m forced, I have no choice—I must obey the ones who stand in power.”

Morality vs. Political Laws

Antigone contradicts political laws to perform acts that are moral to her for the sake of her dead brother, Polyneices. Morality is defined as beliefs pertaining to the differences between right and wrong or good and bad. The rules of morality are not mandatory but are beliefs. Laws are different because they are the rules a country or community makes its people follow in order to maintain society. These may end up contradicting each other with individuals.

Historical Perspective on Moral Conflict

The conflicts between the two laws are still seen thousands of years later. The political law should be made according to morals, and this conflict wouldn’t be an issue. At one point in time, the Nazis ruled over Germany. Nazi Germany had no morality in the laws they had passed. They would discriminate, imprison, and murder people just because of their color, mental disorder, religion, or sexual preference. They made their judgments according to how they felt about certain groups of people and not according to morals and how people act. This meant that one had to have strength in their own belief and go against the discriminatory laws. But many common people followed the laws that were passed out because of the fear of being punished. In Antigone, Ismene is a part of the common people, having a hard time deciding which law to follow.

References:

1. Sophocles. “Antigone.”
2. Merriam-Webster. “Morality.” Merriam-Webster.com Dictionary.
3. Merriam-Webster. “Law.” Merriam-Webster.com Dictionary.

The Legacy of Antigone

Antigone may be a Greek tragedy played by Sophocles. Antigone is the daughter of Oedipus and Iocaste. Antigone features a sister named Ismene and two brothers named Polyneices and Eteocles, who fight and kill one another. It’s in their death the matter arises. Polyneices wasn’t given a correct burial as he returned to assault Thebes after he was driven out of the dominion. And Antigone wanted to offer him a decent burial, breaking the laws of King Creon (Iocaste’s brother).

Antigone’s Devotion and Bravery

Antigone may be a loving sister who is willing to try to do anything for her brother. She is conscious of all the misfortunes that happened to her family. She decides to offer rest to the soul of Polyneices by burying his body, which may be a duty of a loving sister even at the value of losing her life. I shall lie with him in death, and I shall be as dear to him as he is to me. These lines show the depth of affection that she has for her brother. It’s my nature to hitch crazy, maybe a clear proof stated by Antigone herself about her character.

Challenging Authority and Social Norms

Antigone knew what was right and was bold enough to try to do it. She isn’t bothered about the consequence. Giving the dead an honest burial is the right thing to try to do. This is often what the Gods want. Also, she knows the law of the king, yet risks her life to try to do what’s right, albeit the king is against it. Creon isn’t enough to face in my way; these words of Antigone prove her boldness in taking risks and an attitude to face anyone who comes in her way. Antigone knows no fears. She knows she is going against the law, and her sister Ismene threatens her that she will inform others. She isn’t scared of it; on the contrary, she asks her to proclaim that to everyone. Ismene is shocked to listen to it and says you ought to be cold with fear, while Antigone says I’m not scared of the danger which shows her attitude towards fear,

The Enigma of Antigone

Antigone fears God, the sole authority that she abides. Not even the king. It had been not God’s proclamation. That final justice that rules the planet below makes no such laws. These lines stated by Antigone assert that consistent with her, only God deserves to give the ultimate verdict. Antigone isn’t afraid to face alone for the proper. All the citizens of Thebes knew Creon’s verdict was wrong. Still, nobody dared to face him or tell the king about his mistake. She dared. She also addresses him as an Unjustly judge and points out his act ahead of everyone.

Antigone isn’t bothered about her female sex or her gender roles, which are laid by society to curtail her limits. When Creon learns about the burial asks, therefore, the man who dared do this? Not a lady. Ismene also says we are only women; we cannot fight with men, Antigone! Which represents the voices of society. Crossing norms, she did what she desired. Antigone denied nothing when she was accused. She didn’t want to inform lies to flee things, rather faced it.

She wasn’t afraid, not even once we charged her with what she had done. She denied nothing, maybe a certifying statement made by the Sentry that proves her determination. She has never learned to yield, maybe discuss Antigone by the top of the chorus, Choragos on her unyielding attitude. Consistent with her, she has not done anything wrong to be ashamed of. So she didn’t want to simply accept her deed as an error by yielding to them rather than arguing with the king.

Antigone isn’t scared of death and has complete control over her life. She calls death a sleepy death as she considers herself more energetic and powerful than death. When Creon pronounces her death sentence, she ‘simply’ says to Guards, come; allow us to wait not; that shows her eagerness to taste death that she couldn’t await it. She shows her control over her life by killing herself. Being killed by somebody else may be a sort of dependency on Antigone.

She does have a pinch of masculinity in her attitude, but she is so beautiful to the eyes that compared to the mythological character Danae (All Danae’s beauty) by Choragos, whose beauty attracted Zeus and also kept other suitors hooked. This beauty keeps Haimon, son of Creon hooked on Antigone that he even fights against his father; he also kills himself after her death to measure together with her in ‘the house of the Dead’ These constitute the character of Antigone that creates her the protagonist of the play Antigone, by Sophocles.

References:

1. Sophocles. Antigone.
2. Fagles, Robert. Antigone. Penguin Classics, 1984.
3. Segal, Charles. Sophocles’ Tragic World: Divinity, Nature, Society. Harvard University Press, 1995.
4. Knox, Bernard M. W. “The Oedipus Cycle: Myth and Structure.” In The Heroic Temper: Studies in Sophoclean Tragedy. University of California Press, 1979.
5. Pucci, Pietro. Sophocles: The Plays and Fragments, Volume 1: With Critical Notes, Commentary and Translation in English Prose. Walter de Gruyter, 2018.
6. Kitto, H. D. F. Greek Tragedy: A Literary Study. Routledge, 1991.
7. Winnington-Ingram, R. P. Sophocles: An Interpretation. Cambridge University Press, 1980.
8. Belfiore, Elizabeth S. Tragic Pleasures: Aristotle on Plot and Emotion. Princeton University Press, 1992.

Morality is often regarded as objective, completely black and white. Although, the circumstances and consequences of actions broaden the picture and allow for condemnation or justification. Accusations of the extreme are polluted by one’s surroundings. The contextual power of culture and ingrained tradition supports multiple interpretations of morality. Sophocles’ Antigone demonstrates this truth. The understanding of women as inferior and undeserving of a voice is essential to the recognition of Antigone’s role in her society. The patriarchal system of Antigone’s time reduced the image of women to timid creatures who are incapable of making decisions, and are therefore undeserving of a platform for communication. Antigone defies her king and uncle in defense of her brother, a rebel of the state, yet in Antigone’s view her brother deserves a proper burial. Antigone’s bold claims allow her to assume a prominent position while facing her own death. This message would not have resonated in a culture that embraced women. Antigone lives in a world with a broken system, yet we argue that it is precisely this flaw that allows her to adopt her voice.

The story of Antigone demonstrates the paradoxical qualities of society. At times, tragedy is necessary to unveil the obvious. Additionally, there is no real resolution present in Antigone’s story. Kreon’s death signifies the lessons he has learned and the agony that his immoral actions have caused both him and others. Although, there is no overwhelming decision that surrounds Antigone’s central conflict: rules of order that seem to be in contradiction, such as power, family, fate, and obligation. The resonance that the behavior of Antigone bears upon her culture demonstrates the fragility of the system. Antigone’s righteous intentions fall in disagreement with the egotistical priorities of the men in her society, such as her uncle Kreon. It is precisely this personal disagreement that elevates her argument. Kreon is her uncle and Polyneices is his family too, although Kreon constructs a hierarchical system that secures his power. Antigone is the wrench thrown in the political works. Her issue is one of importance and universality, all members of her culture recognize the significance of family. This allows her character to develop her main claim and show the argument’s prominence through the manipulation of the system that she demonstrates. In her story, Antigone takes advantage of the insignificance of women and their words in order to dramatize her argument. Essentially, her status does not detract from her main point; it allows her to garner attention and use her “inferiority” successfully.

Women were seen as unfit members of a society. Their sole duty was obedience. Submission included the acceptance of the fact that they are inadequate and uninformed. This is a belief expressed by not only the men in the story, but also the women. Antigone is the exception to this belief, she openly defies all labels that are thrust upon her. Her valiance is depicted in contrast to the traditional women of her time, an archetype fulfilled by characters such as Ismene and Eurydice. During her conversation with Antigone about her plan, Ismene states, “No, we should be sensible: we are women, born unfit to battle men; and we are subjects, while Kreon is king” (Sophocles 73-75). Ismene’s definition of sensibility as related to womanhood is one of traditions; She recognizes her mediocrity willingly. First she states that this is inherent, they were “born unfit.” The secondary support for her defiance to Antigone is the fact that their uncle, Kreon is the leader. Naturally, Kreon’s mandate must not be questioned. Yet, on the basis of Ismene’s claim, a question arises: how is it that Kreon’s power is a secondary concern when compared to women’s lack of power? Another example of the fulfillment of traditional roles is Eurydice. Eurydice appears only briefly at the end of the play. She interacts with the messenger to discover that her son, Haimon has taken his own life. His suicide was brought about by the actions of her husband. Haimon was engaged to Antigone. His reaction to her death was so great that he took his own life. In turn, Eurydice also commits suicide as she cannot bear the grief a mother experiences upon the loss of her own child. Before the news of Eurydice’s suicide the messenger says that “She is intelligent. She will not do wrong” (Sophocles 1446). Koryphaios responds stating, “I think that too much silence is more serious than futile outcries” (Sophocles 1448-1449). Eurydice’s silence led to her downfall. Correspondingly, Antigone’s outcries led to her downfall. The fate of both of these women illustrates their fortitude among a flawed system. Antigone and Eurydice operated on both sides of the spectrum of social nonconformity, yet the consequences they suffered were not of their own foolishness. Eurydice chose silence and Antigone chose sound.

Kreon’s role as king heavily influences how he reacts to Antigone’s rebellion and how Antigone’s voice is able to shine among the darkness of her situation. As king Kreon’s duty is firstly and foremostly to uphold the rules, laws and edicts in order to maintain control over his kingdom and loyal subjects. However, the fact that Antigone—a woman no less—defies his commands is unacceptable and deserving of punishment. In order to keep his word he must sentence her to death, so that the kingdom knows that no one will be an exception to his edict. When speaking to his son Haimon, Kreon says: “I caught her in open rebellion, her alone out of all the nation. I won’t be a leader who lies to his people” (Sophocles, 796-798). Kreon’s role as a leader of his people is tested when the involvement of family interferes with his edict. He is caught in between loyalty to his family or loyalty to his word; unsurprisingly he chooses loyalty to his word and has Antigone arrested. Once she is brought before him, he questions her and asks if she is ashamed to have disputed his word. Antigone replies saying, “No, they keep silent to please you. Why should I be ashamed of loyalty to my brother?” (Sophocles, 623-624). Antigone defends her actions, knowing the full weight of her situation and understanding that her defiance will be met with consequences. She is able to use her powerful voice to refuse Kreon’s power and show that Kreon’s demeaning words paradoxically give her a platform to speak and rise above her circumstances.

By demeaning Antigone’s voice, Kreon paradoxically allows her to gain a platform to speak, whilst defying the standards set against her in the world she lives in. Kreon belittles Antigone and her sister Ismene when Ismene is brought to the king and told the fate of her sister. When confirming with Koryphaios that Antigone will die, Kreon says: “Now they’ll be have to be women and know their place. Even men, rash men, run when they see how close death is to life” (Sophocles, 716-718). Kreon nonchalantly diminishes Antigone and Ismene personally and makes Antigone’s actions seem beyond foolish when compared to rash men. He states that they need to “know their place” and submit to his authority. Antigone, however, refuses to “stay in her place” as many of the other women of her time would have and let her brother remain above ground without a proper burial. Not letting anyone stop her, Antigone throws all the rules out the window by defying Kreon and giving her ‘from the soul’ speeches as she is taken away to be killed. Kreon unintentionally allows Antigone to speak out against the injustice she faces because of her actions to allow her brother to have a proper passage into the next life when she is being led off to her death. Kreon is then represented as the broken ends of the system which their world lives in, in that a woman—no matter her status—is unable to receive the proper treatment and justice that a man would have received. Antigone eloquently says to the citizens as she is taken away, “now I have made you my witnesses: how, friendless, unmourned, I go to what strange funeral and under what kind of law” (Sophocles, 996-998). Antigone calls out Kreon’s ruling and questions the validity of the law and in turn, whoever enacted the law. Above all odds and expectations she is able to use her voice to make a cry for justice, while living in an unjust system. Burying her brother and going against the edict from Kreon, the actions of Antigone can be contributed to self-awareness, choices carried by the belief of pursuing freedom. Burying the body of close relatives is human nature, which doesn’t require the laws of gods to carry it out. Even though that is the reason that Antigone uses to argue with Kreon in the play, it can also be understood that she is only doing this because there is no one besides her for going against the order of Kreon. It is humanism that demands Antigone to perform what she has done. What has occured to Antigone is, in fact, the challenge from a broken system with its unreasonable rules, even Kreon has said in the play that “For the state is safety. When she is steady, then we can steer. Then we can love.” (Sophocles 227). However, in the mind of Antigone, she was born to “to love both (brothers) together.” (Sophocles 642). The ruthless system with its inhumane edicts is inevitably contradictory to the love of Antigone that is based on her humanism. Therefore, her pride does not allow her to yield. In the play, after hearing the argument of Antigone about her belief in the laws of gods, Ismene was not moved by her sister. She refused to work against the order of the king. Ismene’s action shows that even in Thebes at that time, Antigone did not have to do what she has done. The laws of gods are not a necessary belief, instead the choice of individuals are. It is Antigone herself who chose this action, this destiny. When Antigone is fully aware of the unfairness of the broken system, she looks for ways to improve it. From awareness of self to awareness of the world, to changing the world, it’s the awakening and evolving of human consciousness. It’s the evolution of humankind.

Antigone is not only trying to defend the family honor, to seek glory, but also to pursue moral perfection. Antigone’s death is solemn and stirring, but to her, such sacrifice is an honor. Just as Antigone said to Kreon in the play, “You, the nation’s leaders, look at the last daughter of the house of your kings, and see what I suffer at my mother’s brother’s hands for an act of loyalty and devotion.” (Sophocles 1095) She also said that “As I go, I nurse the hope in my heart that you, Father and Mother, will love me and be with me.” (Sophocles 1050) She clearly hopes her parents can be proud of what she did, which adds a layer to the character of Antigone and causes what Antigone does becomes more heroic, but burying her brother seems to be a strategy. She “sprinkled dust over” (Sophocles 311) the body of Polyneices, twice, instead of burying the body. At the same time of pursuing high standards of morality, Antigone is also trying to let what she pursues affect the broken system through her individual efforts. Since this effort is irrational and blinded, it is repelled by the semblance of order of the broken system. The action of Antigone, that has done in the name of defending family honor, is the guard of morality and humanity, the fulfillment and perfection of individual emotions, and the awakening and pursuit from the heart.

Throughout the play, there are a few characters that may seem out of place. These characters are the Chorus. The Chorus offers an outside and updated commentary on the action of the play, gives context, and connects the play to other myths. The Chorus in Antigone represents the people of Thebes. It consists of a group of old men who, in some way, represent the deeply embedded patriarchal society that Antigone defies.

At the beginning of the play, the Chorus supports Kreon, as he is the King of Thebes. Also, Kreon is trying to return to Thebes to stability after the attempt by Polynices to take Thebes from his brother, Eteokles. Similar to Kreon, the Chorus does not want to show leniency on anyone who would honor those who fought against Thebes. But during the play, something shifts in the Chorus and their views.

The first time we see the Chorus is when they explain the context of the play. They sing about the battle that has just been fought. We are also presented with the fact that the people of Thebes are furious at Polyneices for betraying and attacking them. This helps strengthen Kreon’s position about the traitor’s burial. But the second time we hear from the Chorus is the First Ode, which is considered to be the most famous choral ode in all of Greek Tragedy. This ode is more commonly known as “Ode to Man”. In it, the Chorus sings about the accomplishments of man and how “many marvels walk through the world, terrible, wonderful, but none more than humanity” (Sophocles 414-416). The list of the Chorus includes that humanity has built ships to sail and conquer the seas, has created tools to move the earth, have made animals bend to his will, and have built houses to stay away from the snow and rain. In this list, everything has a common thread: man asserting his will over nature. When the ode comes to an end, Sophocles ironically depicts Antigone who comes in with chains, a juxtaposition is presented as the Chorus has finished singing about the hate they have for rebellious people against Thebes. When Antigone appears at the end of the First Ode, it is almost as if she is the gods’ answer to the pride described in the Chorus’s song.

As the play continues on, the view of the Chorus begins to shift when Antigone was identified as the one who defied the decree. At first the members of the chorus act as loyal subjects, but as time progresses through the play and actions unfold, they break free from the binds of strict allegiance to their king, and begin to support what is right. They urge Kreon to reconsider the punishment announced the decree, causing Kreon to lose some support from the citizens of Thebes. The Chorus completes the shift after the prophecy was told that the gods and nature were offended by Kreon’s actions and stands on the side of Antigone, the support of the Chorus shifted to that of Antigone’s. The Chorus acknowledged that Antigone had power from the gods and they did not want to be on the opposing side. By switching views, the Chorus recognizes that she was going against the status quo of society.

Antigone was ahead of her time. Most of the women of her day had no rights at all in their male-dominated society. Girls were required to do whatever their dad says until they married and then would obey their husband. Throughout her life, we see Antigone defying the system. A system of separation and condemnation. Women in ancient Greece were generally fearful that rebelling against male authority would lead to unfortunate circumstances. Because Antigone went against the orders of Kreon, she showed female power in a patriarchal society. Antigone followed her beliefs on family and justice strongly, and ignored the threats of higher powers telling her to do otherwise. She embraced the responsibility of her actions, and did not try to hide the fact that she was rebelling. By making her own decision on defying the law, she shows that she was capable of being independent, and in the process created her own kind of communication platform that could be heard by every man.

In Sophocles’ Antigone, neither Antigone’s nor Kreon’s actions are truly defined as purely admirable or moralistically sound. However, Antigone, the tragic heroine, embodies the idea of truly fighting for what she believes to be socially acceptable, which is indeed treating the dead with the upmost respect. Despite the potential dangers that may arise as Antigone fights for her brother, Polyneices, to have a proper burial, her stubborn front and unfailing determination yield her to not give up against the coarse Kreon. Being a woman in modern day society who experiences certain repressions upheld by the patriarchy, Antigone’s fate at the end of the play was inspiring through her loyal actions and unwavering dedication to a higher justice. In contrast, similar to men today, Kreon exerted his power in a more unjust manner, instilling a sense of anger within me towards his actions and unfair treatment of Antigone.

Antigone is a woman who stared deep into the unjust eyes of her oppressor, Kreon, and refused to give up the battle of laying her brother’s body to rest respectfully. Despite all odds set against her, her faithful persona and resilient commitment pushed her to continue fighting for what she believed to be morally correct. In the play, Kreon orders Polyneices’ lifeless body be left above ground and to be feasted on by various rodents, going against the rules set in place by the Gods. However, Antigone did not agree with Kreon’s orders and decided to steal her brother’s corpse and bury it respectfully herself. After being caught in the act of burial by a guard and Kreon, instead of denying the accusations, Antigone took full responsibility, “I don’t deny it; I admit the deed was mine,” (443) refusing to give up the unrightful battle against Kreon and showcasing her bravery. Antigone’s loyalty towards her brother and strong-willed persona shine through as she continues to unwaveringly fight for what she believes to be morally correct, which is refusing to back down from the repressions upheld by the patriarchy. After Antigone was sent away to a cave to be punished for her actions, her sister Ismene admits to assisting Antigone perform the burial of their brother, “I did the deed-if she will join in saying so. I shared in bearing the responsibility” (536-537). Antigone would not allow anyone else to be held responsible for what she dauntlessly did, especially her sister. Antigone fought hard for what she believes to be morally correct and does not need anyone to pretend to care or fight for the ideals she holds to be true, “Justice will not allow this, since you did not want to do it, nor did I give you a share in it” (538-539). The strength instilled within Antigone to continue fighting against the unruly Kreon personally evoked feelings of both satisfaction and pride in being a woman. Antigone would not allow any obstacle, whether it be physical or mental, to stand in her way of accomplishing what she believes to be morally sound. Being a woman who faces the repression of men in modern day society, Antigone’s fate was uplifting as it showcased her unwavering sense of determination and faithfulness towards both her family and the law. Her fate at the end of the play, as unfair as it was, instilled feelings within me of both honor and glory in being a woman.

Kreon, king of Thebes, is an unjust ruler who possesses a narrow mindset and believes Polyneices betrayed him and is unworthy of a proper burial. Kreon is a coarse stubborn man who allows power to go to his head, forcing him to make irrational decisions and go against the rules set in place by the Gods about treating the dead in a respectful manner. As Kreon’s pride and selfishness begin to cloud his judgement, his morals begin to stray, and he starts to treat his family, both dead and alive, in a harmful and unjustifiable manner. After Kreon uncovers the truth about Antigone attempting to perform a proper burial to her brother, Polyneices, he begins to unleash his true character of an unjust leader and unfaithful family man by sentencing Antigone to death in a cave. Kreon’s abundance of pride forces him to ignore the inputs of his followers, including his son, as his hunger for power has become more important than his desire to satisfy his people. Although Kreon believes he is doing the right thing for his city by continuing to abide by the laws, he selfishly sends Antigone away to “a covered tomb [embracing] her, as I said; then [leaving] her there alone, deserted, whether she desires to die or live entombed beneath that kind of roof” (886-888). During this scene, feelings of anger were evoked as Kreon exerted unfair treatment of Antigone for simply following the rules set in place by the Gods. Kreon’s tragic flaws and hubris prove that he is an insufficient leader which ultimately result in his catastrophic downfall. It is not until the end of the play that Kreon uncovers the truth that he is the sole reason why his niece Antigone, son Haemon, and wife Eurydice, have all ended their lives. Kreon was unable to see how his harsh actions towards Antigone drove everything positive out of his life and it took the death of three family members to realize the cruelty he bestowed on his city was solely his own wrongdoing, “Ah wretched me! I see this second evil! What destiny, what still awaits me?” (1295-1296). Kreon’s harsh actions and words to both Antigone and Haemon and his ability to put the power of state over his own family forced me to acquire a strong sense of anger and loathe towards him. An individual who believes he is above the God’s laws, such as some men do in modern day society, deserve to suffer not physically, but rather emotionally. Kreon’s fate at the end of the play, after he has lost all of his loved ones and respect from his followers, reflects his inability to properly lead as king of Thebes, showcasing how harmful and self-centered he is. The feelings his fate evoked were feelings of hatred and disgust towards a man who believes his ideals are above the highest power, as well as his way of unlawfully treating women who fight for what they believe to be morally correct.

Although actions performed by both Kreon and Antigone do not embody the true definition of commendable or perfectly virtuous, Antigone, the tragic heroine, encompasses an individual who continues to fight for what she believes to be morally acceptable. Antigone wished for her brother, Polyneices, to have a proper burial, yet Kreon, the ill-mannered king of Thebes, viewed his actions as nothing more than betrayal and chose to leave his body above ground. Being a woman who has to endure the harsh repressions upheld by the patriarchy, similar to Antigone, her fate at the end of the play was truly inspiring as it showcased her determination and loyalty to her family and the law. However, Kreon’s unjustly actions towards Antigone forced me to acquire a sense of anger and loathe towards him as his harsh actions to women mirror those of some men in society today. Although Antigone did not completely follow the rules, her inability to back down from any obstacle or allow anyone else to falsely share the blame with her is both courageous and motivating, evoking feelings of both pride and honor in being a woman.