What are the family relationships of Antigone, Ismene, Polynices, Eteocles, Oedipus, Jocasta and Creon? Why has Creon given an honorable burial to Eteocles but decreed that anyone doing the same for Polynices will be stoned to death? How do Antigone and Ismene settle their. Relationship between Antigone and Creon Antigone is a play written by Sophocles. The genre of the play that Sophocles wrote was based on tragedy. It is one. The conflict between Antigone and Creon takes place because two is ultimately rooted in Creon's relationship to the divine, more precisely to the god who gives the world above, for it envolves honour issues (i.e. the deceased's behaviour.
The reason might be that the King had sided with Eteocles during the battle or the other reason would be that he would want to teach the empire a lesson by leaving Polynices body to rot. This was the reason that provoked Antigone.
During the play when Antigone and Creon are left together to talk they talk about the things what are right and what are wrong. He tells that no one was ready to accept that position. An argument arises if it is easy to say a no or not. The story he tells to Antigone is the story of Eteocles and Polynices.
Creon tries and tells the story to Antigone.
He says that Polynices used to harm her father Oedipus the King and the brain to all of this was Eteocles. During the argument Creon talks about happiness, but Antigone spits on his idea of Happiness. Antigone believes in what she thinks. She never is non-believer in what she thinks.
She does what she thinks.
The relationship between Creon and Antigone in the play written by Sophocles was that they were uncle and niece to each other. They both had some similarities and some differences. The similarities that they shared would be that they both were stubborn with what they thought and would not change anything they would like.
Their beliefs and values are almost the same. This might have been a flaw that might have not should happened. Creon and Antigone are thought of as people of different kinds in the play. In the readers sense they might vary bit from bit. Creon achieves this, like Antigone, by rearranging ordinary values so that they apply only to the well being of the city, which for him is the single intrinsic good. Good and bad become for Creon just those people and things that are good for the city.
His one example of a bad woman is Antigone. Her badness is civic badness. The worst man is me who withholds the exercise of his powers from the city out of fear or self interests. City- family conflicts cannot arise if our city is our family, if our family is the city. So on this view, Polynices stands in no relation to Creon, except the relation of enmity.
Hw calls Antigone a bad woman, we know her badness is being unpatriotic. He tells Haemon not to get carried away with his passion for her because an unpatriotic spouse will be cold as she lies beside him.
The man who sees the world correctly will not be moved by a passion that might conflict with his civic duty. A good man sees a wife merely as a fertile producer of citizens. The final component of life that Creon takes on and remakes according to his imagination of what types of bonds are important: He thinks of them as conscientious statesmen.
Interchange with chorus who thinks the gods have brought about Polynices burial: Co you suppose God feels obligated to him for coming to burn down his temples and his statues in defiance of his laws? Ever notice God being kind to evil doers?
The gods cannot have honored Polynices. Creon compares the city to a ship which has passed through stormy weather. He is going to steer it straight and make it great. This was a common image in Greek politics of his time. Without her, citizens could do nothing. As a ship, the city is a tool built by humans to subjugate chance and nature. The city ship is water tight it provides a barrier against external dangers.
It removes vulnerability, chance from human life to the extent that it is tightly built. If the ship is going to do this it must be the one standard to which all other values can be reduced. Everything a person loves must be a function of the city. Is Creon able to hold onto his city ship strategy at the end of the play? Pg exchange between Haemon and Creon. Antigone is not the woman his son loves but a furrow for his plow.
Bond between husband and wife means producing of citizens. NO blood ties, NO passionate love. Does Creon even treat Antigone in a human way?
Religious Conflict in Sophocles’ Antigone
He sees her as an opponent but as a matter that needs to be beaten into shape. The hardest tempered steen will shatter at a blow. Metal- working, horse-taming, Slave owning- Creon sees these as all the same and his dominance over Antigone is like this too. In the life he wants there are useful objects, no people who talk back.
When it comes to punishing her he need not only denies their relationship but openly repudiates it. Antigone -In reordering his priorites, creon has made civic duty into a new god.
He claims loyalty to the polis as a criterion of philia but he sees al lcitizes as potential enemies 1st speech, pg and throughout the play the way in which he rigidly demands obedience suggest that he fears insurrection.
His policies have not brought approval- the guards are nervous and fearful of him, the citizens are afraid to voice their opinions. They are lukewarm at best.
What does this suggest? He was not granted his power by the city. Is Creon really upholding the law? While law is what holds a city together and thus deserves respect, when laws are created at the whim of a ruler they become tyrannical. The laws of te gods, on which Antigone lies are on the other hand the traditions sanctioned by the polis. They are both human and divine- no conflict. He entombs her alive with a little food. To avoid polluting the gods by executing her.
Why would Creon fear the wrath of the gods? He undercuts his claim to having the support of the gods.'Antigone': Haemon and Antigone
OR- Perhaps he is honoring kinship ties after all? Antigone is his niece. If sothen the inconsistency in his position vs. He is interfacing with the divine order of things. The dead belong to the underworld and only a god can make laws with regard to their treatment. As for you, if it is your pleasure, dishonour what the gods honour! The ancestral custom of burying the dead members of a family in their home soil is founded on a deep religious understanding of the world as a whole and the affective relationships within a family.
In Creon speaks as follows: Yes, to me anyone who while guiding the whole city fails to set his hand to the best counsels, but keeps his mouth shut by reason of some fear seems now and has always seemed the worst of men; and him who rates a dear one higher than his native land, him I put nowhere.
I would never be silent, may Zeus who sees all things for ever know it, when I saw ruin coming upon the citizens instead of safety, nor would I make a friend of the enemy of my country, knowing that this is the ship that preserves us, and that this is the ship on which we sail and only while she prospers can we make our friends.
These are the rules by which I make our city great. Our emphasis 19 See his invocation of Zeus in We have already pointed out that it is a religious conflict in other terms, a conflict between two forms of relationship between the human and the divine ; but now we can determine more accurately the contours of this religious conflict. In this sense, the conflict between Antigone and Creon amounts to a conflict between two forms of relationship to two different gods more precisely between a form of relationship to Zeus and a form of relationship to Hades.
Instead, we mean that each one of the protagonists has a different conception of the role of each one of the deities in the resolution of the conflict regarding the burial of Polynices. However, we have yet to explain how and why the two protagonists are in conflict with one another. One thing is already clear from what we have seen up to this point, namely that the conflict between Antigone and Creon centres on the question of what the right religious stance regarding the burial of Polynices is.
Now, one of the main factors causing the conflict over the burial of Polynices is that the positions of both protagonists are characterized by their boldness and insolence. The text of the Antigone points to this quite plainly in relation to both Antigone and Creon. This girl knew well how to be insolent then, transgressing the established laws; and after her action, this was a second insolence, to exult in this and to laugh at the thought of having done it.
Do not wear the garment of one mood only, thinking that your opinion and no other must be right! For whoever think that they themselves alone have sense, or have a power of speech or an intelligence that no other has, these people when they are laid open are found to be empty.
It is not shameful for a man, even if he is wise, often to learn things and not to resist excessively.