Antigone by Sophocles - Research Paper Example

Theme of Rebellion and Obedience in the Play Antigone Rebellion Antigone by Sophocles is a play with very many different themes. The writer uses various Greek mythologies and literary elements to showcase numerous themes in the play. One of the dominant themes in the play is ‘Obedience and Rebellion’. The main antagonist, Creon and Antigone, the protagonist in the story, are embroiled in a series of rebellious and obedient deeds involving them and those who are close to them. The theme of rebellion can be seen through the following characters: Creon, Antigone, Haimon, Ismene, Polyneices and Eurydice. On the other hand, obedience as a theme can be showcased through the following characters: Antigone, Sentry, Ismene, the Priest, Teiresias, Etoecles and the people. After Thebes’s army becomes victorious against an assault from the Argive army, King Creon issues a decree to prevent proper burial for his nephew, Polyneices who led the assault against the kingdom. He gives Etoecles a hero’s send off, but denies his blood brother a burial and orders his body to be left for scavenging dogs and birds to feast on him because he was a traitor. He exclaims, “... Polyneices, I say, is to have no burial, no man is to touch him or say the least prayer to him…” (pg4). Though his errant nephew deserved punishment, the crowd is surprised by severity of the penalty. This is because their customs forbids unduly penalties on dead bodies. The people believe that dead people should also be given at least a burial even if they were extremely sinful. Therefore, Creon rebels against the people’s customs and wishes when he forbids a burial for Polyneices. The king also rebels against the immortal laws of God when he unjustly arrests Antigone for showing compassion to his deceased brother. Teiresias informs him that his pride and utter rebellion will be his downfall, and that the gods are unhappy with the severe punishment he has imposed on both Polyneices and Antigone. He says, “…you have kept from the gods the child that is theirs the one in a grave before her death, the other, dead, denied the grave…” (pg.18). He pronounces judgment on the king, “The time is not far when you shall pay back corpse for corpse, flesh of your own flesh.” The king’s actions undermine family love- between Antigone and Polyneices, spousal love- between Antigone and Haimon, and the only love his see fit is his rules and regulations. (Bouque, 1999) Antigone rebels against Creon’s decree that forbids anyone from conducting burial or prayers for Polyneices. Her sister tries to reason with her, informing her of all the repercussions she would face if she is caught. Antigone however tells her sister that she is not afraid to die for a just cause, she says, “Go away Ismene… For your words are hateful. Leave me my foolish plan: I am not afraid of the danger, if it means death, it will not be the worst of deaths- death without honor.” (pg. 2) Due to her infallible actions, Antigone is regarded highly by the people and also by the gods to the point that they pronounce severe punishment to the house of King Creon. Haimon informs his father about the admiration the people of Thebes have for her courage: “… no woman has ever, so unreasonably, died so shameful a death for a generous act: ‘She covered her brother’s body. Is this indecent? She kept him from dogs and vultures. Is this a crime? Death? She would have all the honor that we can give her’…” (pg. 12) In spite of being loyal to his father, Haimon is forced to rebel against him when he becomes a rogue ruler. By taking away Antigone, Haimon is denied the right to marry the woman he loves. He therefore warns his father that if Antigone dies he will also follow suit, however his father remains adamant. He is indifferent to his father who suffers from chronic hubris, which leads him to believe he is always right and that his words are final. Although Haimon pledges his allegiance to his father and asserts that no woman could come in between their relationship, he begins to resent him after he realizes that his father does not want to be corrected even when he is wrong. He consequently abandons his home only to commit suicide when he finds Antigone dead. Ismene, just like her sister Antigone decides to rebel against Creon and his oppressive authority. Although initially she was opposed to Antigone, she changes her mind to support her sister when she is found guilty. She does not participate in prayers and burial ritual for her slain brother; however she requests that she be put to death like her sister. Antigone does not like this and she pesters Ismene to save herself as she is not guilty, but her sister refuses. This prompts Creon to sarcastically assert: “Gentlemen I beg you to observe these girls: one has just lost her mind; the other, it seems, has never had a mind at all” (pg. 10). Ismene desires death since she does not find happiness in living; all her kin are already dead and she only has Antigone to look up to, who is about to be executed. Luckily for her, she is spared by her uncle for her initial obedience. Another incidence of rebellion occurs when Polyneices leads the Argive army to attack Thebes. He is however unsuccessful and eventually dies in the war. Since Creon ascends to power after the death of both sons of Oedipus, it can be assumed that Etoecles was the probable king. Polyneices may have been jealous of this fact and decides to form an alliance with a neighboring nation to help him oust his brother from the throne. It may also be argued that both shared power in turns; when it was his turn to relinquish his seat, Etoecles refuses to step aside for his brother. This prompts Polyneices to rebel (Lines, 1999). He however does not succeed and the two brothers succumb to each other’s blade. He is therefore condemned by both the king and the people. When Antigone tries to protect his brother by claiming: “Nevertheless, there are honors due all the dead.” King Creon asserts, “An enemy is an enemy, even dead.” (pg. 9) Lastly, Eurydice and Teiresias can also be viewed as rebellious since they both go against the king. Teiresias pronounces harsh judgment on Creon when he learns of the dreadful act he has committed. Creon tries to bribe him, but he utterly rejects and is offended to learn that the king regards him lowly to try and coerce him into siding with him. Eurydice’s is a special case of rebellion. This can be termed as passive rebellion as she does not protest directly against her husband. Eurydice is deeply saddened when she learns that her son, Haimon has killed himself. As a way to rebel against her husband, who was the root of the problem, she commits suicide. The two deaths serve as a wakeup call for King Creon. Obedience Antigone is very obedient to the divine law and believes God’s law is above all laws of man. She therefore overlooks the possibility of endangering her life by going against the decrees of Creon. This pits her against her sister who is afraid of the consequences of going against the king. It is worth noting that the Iliad, which is a very important piece of writing to the ancient Greeks, cautions against the failure to honor the dead as this may anger the gods. Therefore burial for all including rogue individuals was highly regarded by the Greeks, but Creon deliberately ignores this fact which ultimately leads to his downfall. While both Creon and Antigone are both afflicted by hubris, the latter seems to be on the right cause as the gods respond to her death aptly. (Lines, 1999) Antigone is so dedicated to her quest that she ignores the most important person in her life, Haimon. Ironically, he is willing to go against his father to help her, but she does not even mention his name, leave alone seeking him out. Her obedience to the divine law gives her heroic status among people. She sacrifices all she has including her love for Haimon to ensure that justice- according to god’s law is served to his brother. She climbs above the realms of women at the time and does what men are unable to do. She defies both the king and the position the women have been kept in- of mere submission to men and does what is unthinkable (Fall, 2002). She knows the civil law and does not deny she broke it in the presence of Creon. She even demands the ultimate penalty for her civil disobedience. “Then I beg you kill me.” (pg. 8) The sentry shows obedience and allegiance to the king as he does what Creon commands him to. When he is authorized to find the perpetrator, he gladly does so and hands in Antigone. He does not offer his moral standing on the king’s harsh decree; his main drive is to please the king. However, his obedience can be attributed to fear and not for his support for his support for the king. Another character showing complete obedience to Creon is the priest. He knows the king’s decree is faulty, but does not rebel against him. In fact, he occasionally offers advice that his master either listens to or overlooks. However, he is more of an enforcer of the king’s commands and less of an advisor as he is often rebuked. Ismene’s fear of harsh retribution from the king forces her not to accompany her sister in her quest to bury their brother. She represents the conservative woman who fancies and follows the roles women have been subjected to unlike Antigone who represents illuminated and radicalized crop of women, who are not contented with the positions society has given them. She falls out with Antigone who perceives her as a Creon supporter. Ismenes desire to die alongside her is met with sharp criticism and rebuke from Antigone, who does not want to share her glorious death with her. “Yes. Save yourself. I shall not envy you. There are those who will praise you; I shall have honor too.” (pg. 10) Unlike his brother Polyneices, Etoecles is obedient to his own people and fights in their honor against his brother. Even though Creon holds him in high regards as a hero, he is the culprit behind the war. His insatiable love for power makes Polyneices rebel and leads an army to revolt against him. Creon has deep admiration for Etoecles since he borrows his style of leadership, leadership marred with anarchy and authoritarianism. Coincidentally, both leaders are met with sharp blows for their rogue leadership. It is no wonder Antigone has deep affection for his brother. She loses everything, her life, her family and her lover to see that his brother is given a dignified burial. Although Teiresias is indifferent to the king, he is extremely obedient to the divine law. He openly criticizes the king for uplifting his own laws above the laws of gods and even pronounces harsh judgment on him. The king even tries to bribe him to overlook the issue, but Teiresias rebukes him. It is due to his courage that Creon becomes aware of the mistake he has made and runs to correct it. The last incidence of obedience is from the people. Though they are shocked by the harsh laws imposed by Creon, the people do not go against his word and they support him relentlessly. It is only Antigone who does the unthinkable and is thus revered by the people. Through Haimon, the people’s admiration for Antigone is made clear; they support her and believe her quest is right. However, no one is willing to accompany her and their only form of resistance is speaking in hushed tones due to fear of the king. Since the days of Oedipus, to the harsh regime of his brother Creon, the people have been obedient; not once have they revolted against their kings. References 1. Bouque, Ashley et al. The Language if Love and Hate in Antigone. Indiana University, 2002. Web. March 28 2015. < http://www1.union.edu/wareht/gkcultur/guide/11/>. 2. Jebb, Richard. Commentary on Sophocles’ Antigone. n.d. web. March 28 2015. < http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0023%3Atext%3Dintro%3Apart%3Dintroduction>. 3. Lines, Patricia. Antigone’s Flaw. National Humanities Institute, 1999. Web. March 28 2015. < http://www.nhinet.org/lines.htm>. 4. Richardson, Nathan. Marriage and the Afterlife in Antigone. N.d. web. March 28 2015. < file:///C:/Documents%20and%20Settings/User/My%20Documents/Downloads/11944-12578-1-PB.pdf>. 5. Tutu, Christina. The Motivation of Antigone. n.d. web. March 28 2015. < http://www.mcgill.ca/classics/files/classics/2009-10-07.pdf>. Note: I used the play from this URL: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0023%3Atext%3Dintro%3Apart%3Dintroduction. Alternatively, I have uploaded it as the second document. Read More