In Sophocles Antigone, Sophocles utilizes the characters of Antigone and Creon to create complex conflicts that reflect upon balance between familial duty, piety, and duty to the Polis. It is through these conflicts that the struggle between Antigone and Creon is manifested. King Creon’s harsh edict forces Antigone to reconcile her allegiance to her family and her familial duty with her alliance to the city-state and her place within society. Through this intrapersonal struggle Antigone decides that she will not go against the traditions of the gods, because she would rather face “some man’s wounded pride,” than “face the retribution of the gods” (Sophocles 509-511). It is this fervor to obey the gods and fulfill her morals that contributes
…show more content…
However, Creon’s blatant disregard of familial duty’s place within the polis amplifies Antigone’s anger causing her to act outside her gender archetype, which was generally seen to be passive and completely absorbed in the maintenance of the Oikos. In Creon’s edict he states that Polynices “…must be left unburied, his corpse carrion for the birds and dogs to tear...” (Sophocles 230). This harsh proclamation triggers Antigone to take her actions one step further into the political sphere. Antigone does this to partly defy of Creon’s harsh edict on a public level, while personally insulting …show more content…
Rather, he states that “the city is the King’s- that’s the law!” (Sophocles 835), he is no longer acting on the behalf of the polis, he is acting purely in his own self-interest. Creon also believes that “… the man who the city places authority, his orders must be obeyed, large and small, right and wrong” (Sophocles 750-751).
However, it is apparent that Creon original morals of sound policies and logic have no bearing upon his now irrational actions. Even Tiresias the prophet remarks that Creon is sick and completely incapable of seeing reason beyond his own. Tiresias also foreshadows that Creon’s stubborn will and austere methods will lead to his death and the death of others.
However, Creon obsession with making a statement of Antigone’s insubordination renders him incapable of realizing the larger long term ramifications of his actions. It is only until the death Antigone and Creon’s family that Creon truly understands the depravity of his actions. Creon states “so senseless, so insane… my crimes, my stubborn, deadly [will]” (Sophocles 1393-1394). Though the ramifications of his actions have allowed Creon to shed his ignorance, Creon now must live with the burden of the knowledge for the remainder of his life which ultimately destroys
However, Creon’s blatant disregard of familial duty’s place within the polis amplifies Antigone’s anger causing her to act outside her gender archetype, which was generally seen to be passive and completely absorbed in the maintenance of the Oikos. In Creon’s edict he states that Polynices “…must be left unburied, his corpse carrion for the birds and dogs to tear...” (Sophocles 230). This harsh proclamation triggers Antigone to take her actions one step further into the political sphere. Antigone does this to partly defy of Creon’s harsh edict on a public level, while personally insulting …show more content…
Rather, he states that “the city is the King’s- that’s the law!” (Sophocles 835), he is no longer acting on the behalf of the polis, he is acting purely in his own self-interest. Creon also believes that “… the man who the city places authority, his orders must be obeyed, large and small, right and wrong” (Sophocles 750-751).
However, it is apparent that Creon original morals of sound policies and logic have no bearing upon his now irrational actions. Even Tiresias the prophet remarks that Creon is sick and completely incapable of seeing reason beyond his own. Tiresias also foreshadows that Creon’s stubborn will and austere methods will lead to his death and the death of others.
However, Creon obsession with making a statement of Antigone’s insubordination renders him incapable of realizing the larger long term ramifications of his actions. It is only until the death Antigone and Creon’s family that Creon truly understands the depravity of his actions. Creon states “so senseless, so insane… my crimes, my stubborn, deadly [will]” (Sophocles 1393-1394). Though the ramifications of his actions have allowed Creon to shed his ignorance, Creon now must live with the burden of the knowledge for the remainder of his life which ultimately destroys