Since he is a citizen of Thebes, it would have been natural for the Thebans to bury him. This aspect also emerges later in the play, when Antigone decides to kill herself in the cave rather than give Creon the satisfaction of the deed.
The terrible calamities that overtake Creon are not the result of his exalting the law of the state over the unwritten and divine law which Antigone vindicates, but are his intemperance which led him to disregard the warnings of Tiresias until it was too late.
He is stubborn and his pride is so great, he can not bring himself to acknowledge that he could ever wrong. All of Greece will despise Creon, and the sacrificial offerings of Thebes will not be accepted by the gods.
Creon blames himself for everything that has happened, and, a broken man, he asks his servants to help him inside. Unfortunately, many of these listings are duplicates, and even some of the essays are virtually the same essay but with different titles.
These are, in no particular order, having a high social position, not being overly good or bad, being tenacious in their actions, arousing pity in the audience, a revelatory manifestation, and having a single flaw that brings about their own demise and the demise of others around them.
Antigone is highest among women, ahead of her time in her outspokenness against men and authority. She expresses her regrets at not having married and dying for following the laws of the gods. She is brought out of the house, and this time, she is sorrowful instead of defiant. Creon, on the other hand, believes that citizenship is a contract; it is not absolute or inalienable, and can be lost in certain circumstances.
These are, having a high social position, not being overly good or bad, being persistent in their actions, arousing pity in the audience, a revelatory manifestation, and having a single flaw that brings about their own demise and the demise of others around them. When Creon threatens to execute Antigone in front of his son, Haemon leaves, vowing never to see Creon again.
Man is twice deinon. Creon questions her after sending the sentry away, and she does not deny what she has done. Man is deinon in the sense that he is the terrible, violent one, and also in the sense that he uses violence against the overpowering.
However, Antigone went back after his body was uncovered and performed the ritual again, an act that seems to be completely unmotivated by anything other than a plot necessity so that she could be caught in the act of disobedience, leaving no doubt of her guilt. Ismene and Antigone are comparable in many ways, according to at least one essay.
He says that "there is nothing worse than disobedience to authority" An. Back Up This instructional web was made in July,by Prof.- The Tragic Hero in Antigone Antigone is a Greek tragic piece that stresses the use of power and morality versus the law written by Sophocles.
Both Antigone and Creon, the main characters in the play, could represent the tragic hero. In Sophocles’s Antigone, the two protagonists, Antigone and her uncle Creon, could both claim the title of ‘tragic hero’. But which of these is the real deal? Antigone is a story of conflict and of passion.
Really, the play involves two lightning strikes, two tragic heroes who present two extreme cases of hubris in the exercise of and reaction to law and power.
Sophocles, as much as he wants to be objective, sides with Antigone, I think. Antigone as a Tragic Hero Essay Words | 2 Pages. Antigone as a tragic hero The debate over who is the tragic hero in Antigone is unanswered.
The belief that Antigone is the hero is a tough one. Antigone is widely thought of as the tragic hero of the play bearing her name.
Antigone: The True Tragic Hero in Sophocles” Antigone In Sophocles” Antigone, the question of who the tragic hero really is, has been a subject of debate for a great number years.
Creon does possess some of the qualities that constitute a tragic hero but unfortunately does not completely fit into the role. Antigone, however, possesses all. Antigone is a tragedy by Sophocles written in or before BC. It is the third of the three Theban plays chronologically, but was the first written.
The play expands on the Theban legend that predated it and picks up where Aeschylus' Seven Against Thebes ends.Download