Aristotles Theory of Tragedy in the Poetics - Essay Example

Aristotle d “A man doesn’t become a hero until he can see the root of his own downfall” (McManus, 1999) An Aristotelian tragic hero should possess specific characteristics which include nobility and wisdom, Hamartia which indicates an error in the hero judgment or the character must commit a mistake in their actions or the personality should lead to a downfall. Further a reversal of fortune i.e. Peripeteia occurs in the hero’s because of Hamartia. The hero discovers and recognizes that this downfall or reversal was due to the hero’s own actions i.e. Anagnorsis. And the audiences or the reader should undergo emotional feelings for the hero which is dramatic irony. Therefore “Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; with incidents arousing pity and fear, wherewith to accomplish its katharsis of such emotions. . . . Every Tragedy, therefore, must have six parts, which parts determine its quality—namely, Plot, Characters, Diction, Thought, Spectacle, Melody.” (McManus, 1999) Antigone opening speech “Do you perceive how heaven upon us two Means to fulfill, before we come to die, Out of all ills that grow from (Edipus- What not indeed?” (Eliot, 1909) Thus the opening speech of Antigone prophecies that death is inevitable. Death is the pervading theme that sets the dreary atmosphere for the play. Antigone: “From mine own, He has no right to stay me”. (Eliot, 1909) Antigone exhibits the characteristics of individuality and self righteousness wherein no being on earth shall persuade Antigone denial of a proper burial for her brother Polynices. Antigone “What, hath not Creon destined our brothers, the one to honoured burial, the other to unburied shame? Eteocles, they say, with due observance of right and custom, he hath laid in the earth, for his honour among the dead below. But the hapless corpse of Polyneices-as rumour saith, it hath been published to the town that none shall entomb him or mourn, but leave unwept, unsepulchred, a welcome store for the birds, as they espy him, to feast on at will.” (Eliot, 1909) Creon “Sirs, the vessel of our State, after being tossed on wild waves, hath once more been safely steadied by the gods: and ye, out of all the folk, have been called apart by my summons, because I knew, first of all, how true and constant was your reverence for the royal power of Laius; how, again, when Oedipus was ruler of our land, and when he had perished, your steadfast loyalty still upheld their children. Since, then, his sons have fallen in one day by a twofold doom,-each smitten by the other, each stained with a brothers blood,-I now possess the throne and all its powers, by nearness of kinship to the dead” (Eliot, 1909) Creon proclaims that all has been well and has no idea of a doubt that the present state of affairs could and would witness upheaval. Creon had been a ruler who upheld the law and order and therefore was unable to break the law of the state defied. Creon had Polyneices body tainted and Etocles body was honored for Creon was unable to deliver equal justice to the brothers as one had been a traitor while the other was loyal. Creon sought that other forms of justice was void and because of pride Antigone was condemned. “For I-be Zeus my witness, who sees all things always-would not be silent if I saw ruin, instead of safety, coming to the citizens; nor would I ever deem the countrys foe a friend to myself…” (Eliot, 1909) Creon believed in his own freedom which was the reason for Creon to behave arrogant. Decisions made by Creon were always the perfect ones and the outcome of these decisions was always accepted by Creon. To a certain extent Creon felt that he was far superior to man and that superiority would enhance his equality to God. Creon pride was considered to be sinful for that pride emphasized the individual will wherein the will of the state prevailed. Pride disillusions characters and that arrogance would lead to rash and bad decisions that would be made. Creon’s stubbornness which finds the demand for Antigone death leads to total destruction. “And thou, who, lurking like a viper in my house, wast secretly draining my life-blood, while I knew not that I was nurturing two pests, to rise against my throne-come, tell me now, wilt thou also confess thy part in this burial, or wilt thou forswear all knowledge of it?” (Eliot, 1909) Creon’s depraved conduct does not inhibit the character from distinguishing between right and wrong. Instead Creon’s fear would have been the fear of terror that would have occurred if morality was to be chosen as the pathway for operation. “Pass, then, to the world of the dead, and, it thou must needs love, love them. While I live, no woman shall rule me.” (Eliot, 1909) Creon character would portray deadness for Creon’s actions which included the deeds that would occurr and the coping with the results of Ceon’s actions combined with the morals. “This girl was already versed in insolence when she transgressed the laws that had been set forth; and, that done, lo, a second insult,-to vaunt of this, and exult in her deed” “A foe is never a friend-not even in death” “Pass, then, to the world of the dead, and, it thou must needs love, love them. While I live, no woman shall rule me” “Tis Death that shall stay these bridals for me” (Eliot, 1909) In order to avoid misery Creon could have just killed Antigone by utilizing an effective method. This way Creon would have established the fact that Creon alone was the only being that would possess power and all who would be against this power would be stripped of their morality. “Lead, lead her on, And, as I said, without delay immure, In yon cavernous tomb, and then depart. Leave her, or lone and desolate to die, Or, living, in the tomb to find her home. Our hands are clean in all that touches her; But she no more shall sojourn here with us.” (Eliot, 1909) Creon judgment should be viewed in the right manner to act utilizing the wrong manner to accomplish the right pathway. Creon would know the difference between the true and erroneous but would choose wrong whereas Antigone would choose correctly. “Shall Thebes prescribe to me how I must rule?” “Am I to rule this land by other judgment than mine own? (Eliot, 1909)At one stage Creon understood Antigone trend of thoughts wherein those thoughts and inner emotions were also proposed by Creon. Due to power and on account of utilizing law and rules Creon unwillingly would detach the self from the established principles which would enable principles to reign. “Do I offend, when I respect mine own prerogatives?” “O dastard nature, yielding place to woman!” (Eliot, 1909) Creon is tragic hero for that tragic flaw would lead to Creon’s realization that those flaws combined with the evitable downfall were the cause for Creon’s total breakdown. Creon’s tragic flaw was caused on account of Creon’s arrogance and set principles because Creon would live by the dictum “No Woman shall rule me” (Eliot, 1909) Creon’s character would definitely portray adamancy and blindness for power and maybe ought to be the cause for the tragic hero downfall. Creon’s adamancy should not facilitate to the heeding to Teiresia’s, “Ye must needs practise on me with seer-craft also;-aye, the seer-tribe hath long trafficked in me, and made me their merchandise. Gain your gains, drive your trade, if ye list, in the silver-gold of Sardis and the gold of India; but ye shall not hide that man in the grave,-no, though the eagles of Zeus should bear the carrion morsels to their Masters throne-no, not for dread of that defilement will I suffer his burial:-for well I know that no mortal can defile the gods.-But, aged Teiresias, the wisest fall with shameful fall, when they clothe shameful thoughts in fair words, for lucres sake” (Eliot, 1909) Creon refused to heed to Teresa’s warning who predicted disaster in the future. For if Creon adhered to Teresa’s warnings that would indicate and portray Creon’s signs of weakness. The ends sought Creon the only standing hero whiles everyone around were dead. Creon’s philosophy should be traced whilst choosing erroneous over truth combined with immorality over morality and that would sustain Creon’s survival. “is nothing more than the happiness you get out of it” “Woe for the sins of a darkened soul, stubborn sins, fraught with death! Ah, ye behold us, the sire who hath slain, the son who hath perished! Woe is me, for the wretched blindness of my counsels! Alas, my son, thou hast died in thy youth, by a timeless doom, woe is me!-thy spirit hath fled,-not by thy folly, but by mine own!” (Eliot, 1909) The fate of Antigone and Creon when compared throws light on Creon’s fate for Antigone misery ends with death. Whereas Creon attempted to avoid Antigone death by establishing the fact that Antigone’s reason for death would be nothing and empty. Creon attempts for trying to save Antigone should be portrayed as attempts made to save and restore Antigone’s happiness. However Antigones decision for death would cause other deaths and all those occurrences lead to Creon loneliness. Creon portrayed as a great King who was decreased to a wretched condition because of the tragic flaw. Creon arrogance and obstinacy blind the fact that Creon the king could be wrong. Paradox becomes prevalent when Creon attempts to become a strong king. Creon’s verdicts have dishonored the God’s and his family. In the end, Creon faces the consequences with a stone cold face. He continues to run his kingdom without the slightest bit of wavering emotion, just as he feels a ruler should. Thus Creon is the tragic hero for all who should have died had died on the cause of Creon actions and thus found Creon finally in the state of nothingness. “Man’s highest blessedness In wisdom chiefly stands; And in the things that touch upon the Gods, ’Tis best in word of deed   To shun unholy pride; Great words of boasting bring great punishments; And so to gray-haired age   Comes wisdom at the last.” (Eliot, 1909) Creon advocates the obedience to man made laws while Antigone portrays the obedience to the laws of God. Following Creon’s tragic flaw which involved the late realization of the errors in Creon’s judgment followed by the reprimand of the immortals and the remaining life would be in sorrow. “Ah me! The fault is mine. On no one else, Of all that live, the fearful guilt can come;” “Oh, come thou, then, come thou, Last of my sorrows, that shall bring to me” “ Lead me, then, forth, vain shadow that I am, Who slew thee, O my son, unwittingly, And thee, too—(O my sorrow)—and I know not Which way to look. All near at hand is turned. Aside to evil; and upon my head. There falls a doom far worse than I can bear” (Eliot, 1909) References McManus, Barbara. Outline of Aristotle’s Theory of Tragedy in the Poetics. 1999. Sophocles. Antigone. The Harvard Classics. Ed. Eliot, W.Charles. Vol 8. P.F.Collier & Sons. New York. 1909. Read More