& # 8217 ; s Similarit Essay, Research Paper

In Sophocles drama, Antigone, two chief characters with strong personalities emerge: Antigone and Creon. In the beginning of the drama, Antigone s brothers Polyneices and Eteocles have been slain by each other s blades in conflict. Creon, the male monarch of Thebes, has made a decree stating that Eteocles shall be given an honest entombment for his service to the metropolis, while Polyneices will be given no entombment because he is considered a treasonist the metropolis of Thebes. In ancient times, if a individual died and was non given a proper entombment, so their spirit would non be able to go through into Hades. Because of this, Antigone is determined to give her brother a proper entombment. At the same clip, Creon is determined that no 1 will bury Polyneices and anyone who tries will be condemned to decease. Although Creon and Antigone have conflicting points of position, their character traits are similar and finally take to their ain death.

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First of wholly, both Creon and Antigone are really independent persons. In the beginning of the drama, Antigone asks her sister Ismene to assist her bury their brother and Ismene garbages. After that Antigone decides to move independently, stating to Ismene, & # 8220 ; I should non desire you, even if you asked to come./ But I will bury him ; & # 8221 ; ( Sophocles 54, 56 ) She does non care if anyone is willing to help her in burial Polyneices, she is willing to make it on her ain in malice of the effects. Creon is likewise independent. When his boy, Haimon, comes to speak with him

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about reprobating Antigone to decease for what she has done, he refuses to listen. Creon acts independently by reprobating Antigone to decease despite the supplications of his boy and of the community.

Creon and Antigone are besides loyal to their ain beliefs of which Torahs should be more of import: the Torahs of the province or the Torahs of the Gods. Creon s trueness is to the Torahs of the province. After he made the edict to reprobate anyone who buried Polyneices to decease, he refused to alter it even though it meant reprobating his ain niece, Antigone. Creon is so blinded by his trueness to the Torahs of the province that he fails to see that he is disobeying the Torahs of the Gods: the jurisprudence that the dead must be given a proper entombment. On the other manus, Antigone s trueness is to the Torahs of the Gods. Aware of the effects of her actions, she decides to give her brother a proper entombment so he will be able to go through into the underworld. This shows that Antigone s trueness is to the Gods and non to the province.

Another similarity that Antigone and Creon portion is their unwillingness to listen to ground. Ismene reminds Antigone of the effects of burying their brother and attempts to carry her into non making it by adding, & # 8220 ; Think how much more awful than these/ Our ain decease would be if we shoul

vitamin D travel against Creon/ And make what he has forbidden! ” ( Sophocles 44-46 ) . Even after Ismene s supplication, Antigone will non listen to ground. She is determined to give her brother Polyneices a proper entombment. Creon is every bit unwilling to listen to ground. He is unwilling to listen to the supplications of his boy to allow Antigone populate. Creon replies to the supplications of his boy by stating, “Do you want me to demo myself weak before the people? ” ( Sophocles 26 ) . Creon believes that if he

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alterations his edict, his topics will see him as a weak swayer, hence he is unwilling to listen to the logical thinking of his boy.

Stubbornness is the chief feature that Creon and Antigone portion and it is the 1 that finally leads to their ruin. Antigone refuses to listen to the logical thinking of her sister and alienates Ismene by stating her, & # 8220 ; Go off Ismene: / I shall be detesting you shortly, & # 8221 ; ( Sophocles 78-79 ) .

Subsequently in the drama, Ismene tries to state that she is guilty along with her sister for the entombment of their brother. Antigone retorts, & # 8220 ; No Ismene. You have no right to state so./ You would non assist me, and I will non hold you assist me. & # 8221 ; ( Sophocles 132-133 ) . This shows the obstinacy and haughtiness Antigone feels about her actions. She excessively obstinate to accept aid and it basically leads to her ain death. Antigone commits self-destruction in her cell that Creon sentenced her to remain in. Creon s obstinacy comes out when he is speaking with the prophesier, Teirsesias. Teirsesias warns Creon that if he does non free Antigone, bad things will go on. Creon is excessively obstinate to believe that his edict will take to the ruin that Teirsesias speaks of. In return Creon states that his old friend and prophesier has & # 8220 ; sold out & # 8221 ; ( Sophocles 65 ) . Although Teirsesias has ne’er been incorrect, Creon is so obstinate that he refuses to listen, claiming that Teiresias has been corrupted by money and so his pride shackles his good judgement. In a similar mode, when Haimon tells Creon that he should non reprobate Antigone to decease, Creon becomes outraged at his boy for standing up for Antigone. Creon lashes out at him, naming him an & # 8220 ; adolescent sap! Taken in by a adult female & # 8221 ; ( Sophocles 114 ) . Haimon is profoundly hurt by this and in bend goes to Antigone s cell. When his male parent finds him, Haimon is so outraged at him that he tries to kill Creon, and so bends

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the blade on himself. Stubbornness of the characters Antigone and Creon led to tragedy for each of them.

Although Antigone and Creon have conflicting points of position in Sophocles drama, Antigone, both are unusually similar in their personality traits. Ironically, they are both so similar that they can non see it. Defects that they portion make neither of them willing to listen to the other, which is what finally leads to the tragic stoping in Antigone.

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