Religious Conflict in Sophocles’ Antigone
This quote is said by Creon, who wants to preserve law and order in Thebes in the midst of the deterioration and decay of the city. Hades is the God of death; he is almost never directly mentioned in the play. Antigone died from Dionysus, Haemon died from Eros, Creon's wife died from grief, and Connection to Us. Is one relationship inherently more important than the other? When Haemon confronts his father, Creon gives a misogynistic and prideful speech about When Haemon makes his final argument that God's law should be put over man's law. In Greek mythology, Eurydice sometimes called Henioche, was the wife of Creon, a king of Thebes. Contents. 1 Family; 2 Mythology. Sophocles' account; Statius' account. 3 Notes; 4 References. Family. Eurydice was probably the mother of Creon's five children: Menoeceus (Megareus), Lycomedes, Haemon, What crime then had I wrought, what god so hated me?.
We are all in the same leaky boat.
No approach to Sophocles is more important than through his religion. Whatever interpretation is given to any single aspect of his work, his art or his personality, none will hold good unless it is fully aware of the fundamental fact that Sophocles had a vision of life which we call religious.
Eurydice of Thebes - Wikipedia
Death and Love, Had Antigone, Cambridge, Cambridge University Press,47 n. Sophocles scholars have interpreted the Antigone as a play about a conflict between the human and the divine, the state and the individual, the public and the private, secular and religious morals, and so on. Like many other interpreters of the Antigone, 5 we argue that this Sophoclean tragedy tells of a conflict, although not one between the human and the divine but rather between two different ways in which the human relates to and tries to embody the divine.
So while other commentators try to understand the conflict in the Antigone using a logic of simplicity, according to which the conflict is between a purely human pole and a purely divine pole, we will try to interpret the conflict from a logic of complexity; according to this each of the two conflicting poles already involves a certain mixture of the human with the divine. Do you be the kind of person you have decided to be, but I shall bury him!
It is honourable for me to do this and die. I am his own and I shall lie with him who is my own, having committed a crime that is holy, for there will be a longer span of time for me to please those below than there will be to please those here; for there I shall lie forever.
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 Antigone and Creon as depicted in a Jean Cocteau's drawing This image symbolizes the confrontation between Antigone and Creon throughout the play. In the play they "butt heads" over several topics; this depicts these disagreements.
Both men insist upon the concept of honoring war heroes who died fighting for something they believed in. When Haemon is first introduced to us he expresses unconditional love for his father.
Haemon suggests that his father not punish Antigone for her actions. Is this play a form of propaganda? Is the Athenian born Sophocles ridiculing Thebes?
The Language of Love and Hate in Antigone
Is it true that the two city-states did not get along? According the book Ancient Greece, the Thebans were antidemocratic and the Athenian government was democratic. This means that the Athenian government and the Theban government did not see eye to eye.
Sophocles has shown this in his play. It is depicted by having Haemon representing the Athenian government and Creon representing the Theban government. Haemon believes that Creon should follow the views of the general public, which are not to punish Antigone for carrying out the honorable duties of the family. The majority of the city of Thebes was in agreement on this issue.
Creon on the other hand was looking to future establish his power. He said he would punish anyone who buried the young man Polynices, and that he had full intentions of following through with punishment He had to show Thebes that he would abide by his own words since he was a new ruler This is similar to what a new teacher does on the first day of school.
The new teacher can not risk giving the impression of being a push-over because if he does, that is how the students will treat him. Respect is given to those who have control of a particular situation.
In addition Creon wanted total power over the city of Thebes, a direct opposite of the democratic Athens. To read more about the concept of madness and logic in this play click here.
Eurydice of Thebes
The other side of Haemon is that he deeply respected Antigone and everything that she stood for. Would any other king have allowed her to do this, the burry a so-called traitor of the city?
Haemon felt so strongly in agreement with Antigone and disagreement with Creon that he killed himself to prove his point. Is this another story about a doomed love relationship? If Haemon can not marry Antigone while he is living, 99 he will do it in death. Haemon is making a demonstration against his own father.
This play is a form of propaganda against Thebes. This plays underlying theme is to promote further dislike towards the Theban government within the Athenian citizens. The Athenians are encouraged to demonstrate against Thebes. So, she is motivated by the fact that she has to bury the corpse of her brother at any cost, even at the cost of her death. Politically Creon might be correct as it is the strategy of the human law to defy the traitor from being buried, at the same time Antigone is also right because it is her religious duty to bury the dead brother.
Antigone has a moral and ethical power as an individual, though Creon has political power as king. But Ismene is one the side of political power, so she tries to persuade Antigone to surrender the king. But Antigone remains constant despite other' efforts of persuasion. Morally and ethically he has been defeated by Antigone, though she has been defeated politically by Creon.
He is in irreparable loss as he has gone against the wish of God.
Conflict between Human Law and Law of God in Sophocles' Antigone
We can't discard religion as religion provides stability in human life. The hubris in Creon is that he has a single willed determination; he refuses others advice though they might be useful for him. The antagonism between Creon and Haemon begins slowly, as Haemon appears to yield to the will of his father, but culminates in Haemon's ultimate rejection of his father by choosing to join Antigone in death.
Moreover, the queen suicides herself by hearing son's death. When Teiresias, a blind seer, reveals a prophecy of death and punishment and begs Creon, for the sake of the suffering Thebes to cancel his decree and give Polynices a proper burial, Creon does not listen to him. By the time, Creon accepts Teriesias' prophecy, it is too late.Haemon and Creon