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Antigone Essay, Research Paper

Antigone is a drama that is based on the struggle between a immature miss and a new King. The immature miss, Antigone, is appalled by the King & # 8217 ; s, Creon & # 8217 ; s, words. No 1 is to bury or in any manner show regard to her fallen brother, Polyneices. However, Creon is appalled that the treasonist, Polyneices, led the onslaught against his darling metropolis, Thebes. Scholars have long debated over which side is right: Antigone standing up for her household or Creon supporting his metropolis. The decease and burial rites of Polyneices are viewed otherwise by both Antigone and Creon. Creon is the freshly established king whose responsibility is to keep order in the metropolis. Polyneices is a treasonist to Thebes, one who broke his expatriate to come back with fire and blade against his native metropolis and the shrines of his male parents & # 8217 ; Gods, whose one thought was to slop the blood of his blood and sell his ain people into bondage ( Sophocles 157-58 ) . Creon issued an edict stating that no 1 was to bury or pay testimonial to the fallen solider Polyneices. Harmonizing to Brown, It was obviously normal pattern, at Athens and elsewhere, to prohibit entombment on their native dirt to work forces convicted of lese majesty or profanation ( 6 ) . Ruth Scodel adds, In Athenian jurisprudence, a treasonist could non be buried in Attic dirt. The relations of one executed for lese majesty could, nevertheless, transport his organic structure beyond the boundary line and give it funeral rites ( 46 ) . Leaving the organic structure to where it could easy be seen by others serves as a hindrance to perpetrating lese majesty to any citizen who finds it ( Brown 148 ) . Creon must protect his metropolis and he is caught in, as Magill puts it, a dual bind, which is a state of affairs in which they are doomed no affair which class of action they choose & # 8221 ; ( 1807 ) . Magill besides states that Creon suffers because he regards his will as more of import than the demands of the Gods, although political force per unit areas compelled him to penalize the treasonist of his metropolis ( 1807 ) . Creon does what he knows is right for his darling state and forbids the entombment of Polyneices. Antigone does non hold with this edict. Antigone sees Creon s edict as incorrect, field and simple. From the beginning of the drama Antigone passionately attacks Creon s edict. For it is her brother Polyneices, who fought as courageously and died as miserably, who is refused burial ( Sophocles 18 ) . Antigone asks her sister, Ismene, to assist her bury their brother ; she refuses. Antigone so unleashes her fury on her sister, Oh tell it: State it to everyone: Think how they ll hate you when it all comes out if they learn you know about it [ Antigone s program ] at all times & # 8221 ; ( 69-71 ) . Antigone, filled with fury and sorrow, must bury her brother entirely. Antigone stated that by burying her brother she would be guilty of a righteous offense. She did non intend this. It is interesting to happen that The Grecian fuses two contrary thoughts, uniting a instead undignified word for act reprehensively with hosios, sanctioned by Godhead jurisprudence. Clearly Antigone is being sarcastic and does non admit any existent guilt ( Brown 141 ) . Antigone herself is besides found in a dual bind state of affairs: Although Antigone suffers because she violates the jurisprudence of Creon by burying her brother Polyneices, she would hold neglected her spiritual responsibility had she left him unburied ( Magill 1407 ) . Antigone s love for her brother is really powerful and she knows that she is making what is right. Brown notes, Now most critics still assume, with small statement, that she was under a echt moral and spiritual duty to try the entombment ( 7 ) . It is the Gods Torahs that Antigone chooses to follow non that of work forces. Creon was warned by several people that what he was making wasn T right. When his ain boy supplications with him to alter his head, Creon merely disregards his warning because he believes Hameon s opinion is clouded by love ( Scodel 50 ) . When Tiresias warns Creon, he disregards his warnings due to bribery. Creon feels that N

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othing Tiresias says will go on. While visionaries have been bribed in the yesteryear, in calamity ( as in most fiction of every age ) to ignore a prognostication is to ask for catastrophe ( Brown 210 ) . Creon feels betrayed by the Gods and misses his last opportunity to get away his edict without hurt. Some say that Antigone had the Gods on her side. Antigone allegedly buries the organic structure the first clip during the still of the dark. When the guards arrive, the organic structure was lightly covered with dust and there was non a hint of animate being paths or anything foreign. Some bookmans believe that the light dust helped to maintain animate beings off and concealed the odor of the cadaver and others believe that the Gods helped maintain the organic structure of Polyneices protected from wild animate beings ( Brown 151 ) . The 2nd entombment of Polyneices is a cryptic one. Antigone is hidden from the guards by the whirlwind of dust until she is already beside the organic structure ; she has traveled to the organic structure through a storm during which the guards were forced to shut their eyes. This is an inexplicit miracle. . . ( Ruth 55-56 ) . Why did Antigone come back to bury her brother the 2nd clip? Isn t one ceremonial entombment plenty? The Gods themselves may of inhumed Polneices the first clip, but if the Gods truly were at manus, no 1 knows. Is it Antigone that is right or is it Creon? There is non a really clear reply to that inquiry. Both Creon and Antigone are right, and both are incorrect, so that the witness must oppugn earnestly the values that each represents ( Sophocles 411 ) . Sophocles is a maestro at the usage of linguistic communication. To rephrase Wolgang von Goethe and Eckerman, when Creon orders his edict, everyone is against him: the chorus, the people at big, Teiresisa, and even his ain household. His actions are considered a political offense. ‘And still’ , said I, ‘when we hear him speak, we can non assist believing he is slightly right’ . Goethe and Peter continue by stating, ‘This is the really thing, ’ said Goethe ‘in which Sophocles is a maestro ; and in which consists the really life of the dramatic in general. His characters all posses this gift of elegance, and cognize how to explicate the motivations for their action so convincingly that the listener is about ever on the side of the last speaker’ ( Wolgang von Gothe and Eckerman 302 ) . This is one ground why siding with either Creon or Antigone is hard. So both Antigone and Creon win. Antigone can claim to hold buried Polyneices, although Creon has caused the cadaver to be devoured by animate beings ( Ruth 56 ) . Antigone is now dead and Creon has lost his married woman, boy, and shortly to of been girl in jurisprudence. Kenneth Rexroth says The play is human, non mythic ; the supporter non wiser ; experience has been in vain ; the burnt kids still love the fire… ( 425 ) . Antigone is dead and Creon might every bit good be. It is dry that The really choice [ inflexibleness and assurance ] that made Antigone seem admirable makes Creon seem obstinate and junior-grade. . . ( Magill 1808 ) . Standing strong allowed Antigone to make things others merely dreamed of, but it ended Creon s life, as he knew it.

Bloom, Harold, erectile dysfunction. Sophocles. New York: Chelsea, 1990. Brown, Andrew, erectile dysfunction. and trans. Sophocles: Antigone. Wiltshire: Aris and Phillips, 1987. Magill, Frank N. ed. & # 8220 ; Antigone. & # 8221 ; Magill s Survey of World Literature. New York: Cavendish, 1993. 1807-1808. Rexroth, Kenneth. & # 8220 ; Sophocles, & # 8216 ; The Theban Plays & # 8217 ; . & # 8221 ; Classics Revisited, New Directions. 1986. 35-8. Rpt. in Drama Criticism, Vol. 1. Ed. Lawerence Trudeau. Detroit: Gale, 1991. 424-425. Scodel, Ruth. Sophocles. Boston: Twayne, 1984. Sophocles. Antigone. Western Literature in a World Context: Volume One. New York: St Martin s, 1995. 413-445. Wolgang von Gothe, Johann and Johann Peter Eckerman. Conversations With Eckerman. Trans. John Oxenford. North Point Press, 1850. Rpt. by North Point Press, 1984. 141-47. Rpt. in Classical and Medieval Literature Criticism. Vol. 2. Detroit, Gale, 1988. 302.

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