Sophocles: Antigone

SUMMARY:

Prologue: Antigone tells Ismene of her plans to bury Polyneices against Creon's edict and
invites her to be an accomplice. Ismene tries to dissuade her. Antigone reviles her sister.

Parados: The chorus recounts the Theban victory over the armies of Polyneices and offers
praise to both Zeus and Bacchus. They end by introducing Creon.

First Episode: Creon explains his edict to the chorus. A sentry enters whose speeches are
supposed to be revolutionary on Sophocles' part (they are in dialect, and attempt to depict
his verbal clumsiness). The sentry tells Creon that someone has performed the barest
burial ritual for Polyneices, covering him with "thirsty dirt." Creon becomes outraged,
blames the sentry, the sentry denies it-Creon then charges him to find and arrest the
offender. The sentry, living up to his near comic part, says, in an aside (the first aside in
Western theater?) that he will indeed leave, but damned if he'll ever return...

Fist Stasimon: Man is quite the godly creature, who has learned through his intelligence
to avoid almost every ill (except death). This power may progress toward good, it may
reach toward evil. If man honors the laws of earth and pays reverence to the gods, "high
is his city; if, instead, he is reckless and dishonorable, keep him away from me! (and
"may he never think my thoughts!" Odd thing to say...)

Second Episode: The sentry escorts in Antigone, admitting that he had not intended to
return, but, since he caught her, he might as well. When questioned by Creon, Antigone
shows no remorse for what she's done, claiming that neither Zeus nor Justice would
uphold Creon's proclamation. Creon (ironically) admonishes her for being too hard-
headed. She stands fast, and accepts her impending death.

Enter Ismene. Creon asks if she had any part in the transgression. She says yes; Antigone
yells at her. Creon calls for both to be taken inside after his son Haemon, Antigone's
groom-to-be, is mentioned.

Second Stasimon: It sucks to be a member of Oedipus' house. Ruin always follows upon
success.

Third Episode: Enter Haemon. Creon asks if he accepts the end of the wedding plans:
Haemon agrees, wishing not to disobey his father. Yet Haemon tries to persuade his
father, telling him first that people are siding with Antigone; "They think she is dying/
most wrongly and most undeservedly/ of all womankind, for the most glorious acts."
Haemon then gives Creon a speech similar to the one Creon gave Antigone, against the
tyrant's hardheadedness. The chorus responds wishy-washily to his speech, stating that
Creon should learn from it, and Haemon should learn from Creon. Needless to say, Creon
doesn't learn; the two engage in an ascending verbal battle, during which Creon calls the
servants to bring out Antigone and kill her in front of his son. Haemon storms off at this
point.

Creon calls for both Antigone and Ismene to come out to be killed. The Chorus reminds
him Ismene didn't do anything. Oops, says Creon. Regardless, he says he'll put Antigone
in a cave and give her just enough food to live on; he is sure she'll commit suicide there,
thus not tarnishing his own hands or the city.

Third Stasimon: Love brings madness. We assume the chorus is speaking about Haemon's
love for Antigone and the rash action that it brings about, but they end their interlude by
indicating their love for Antigone and Haemon is bearing them "out of the course of
lawfulness."

Fourth Episode: Antigone ironically speaks of her wedding, as if she were Persephone
preparing to wed Hades. The chorus, trying to console her, irks her somewhat. Enter
Creon, who sends her off to her tomb (not before she gets out one last tirade, of course...)

Fourth Stasimon: Other entombed figures.

Fifth Episode: Enter Teiresias, who encourages Creon to bend. Creon, like Oedipus
before him, accuses the seer of conspiracy and fraud (centered around the collection of
money). Also like Oedipus, he angers Teiresias, who tells the terrible truth before leaving
the stage in a huff. Finally, the chorus convinces him to retrieve Antigone from her tomb
and make amends.

Fifth Stasimon: Ode to Iacchus.

Exodus: Antigone, Haemon, and Eurydice (Creon's wife, introduced in this scene) all kill
themselves. Creon mourns.

OTHER NOTES:

The main thing I noticed was each of Creon's interlocutors was very different, with
different motives and different approaches, none of which worked to convince Creon.
This play, as much as Oedipus Tyrannus, appears to be largely concerned with dialogue,
how certain people use speech and to what ends, and how other certain people are
affected by these acts of speech. There is one major difference between the two-Creon,
unlike Oedipus, hears no new information from his various interlocutors. Whereas
Oedipus' tragic (questioning) character demands that he gain new information at every
juncture, thus becoming slightly more enlightened, Creon does not; in Antigone,
Sophocles concentrates not on how the actual information transforms the central
character, but instead uses dialogue to demonstrate exactly how hard-headed Creon is.
He, like Oedipus, is approached by several characters of varying intellectual, moral, and
social good-ness; whereas Oedipus' interlocutors descend in these qualities over the
course of the play (from divine Teiresias to the lowly Shepherd), Creon's increase.
His first interlocutor is the Sentry, a whimpering character who only seeks to avoid
Creon's wrath, going as far as to say (in an aside) that he simply won't return to avoid the
consequences. He has no desire to convince Creon that he is wrong in his harsh stance
(and he probably has no inkling that the tyrant is wrong to begin with). Creon's second
interlocutor is Antigone, who, being just as hardheaded as he, has no desire to convince
him; she instead prefers to argue against him in her self-righteousness. Haemon is next in
line. He attempts first to persuade his father, maintaining the proper diction with which a
respectful son should address his father-until Creon provokes him to anger. Finally,
Teiresias, the divine seer, approaches Creon with what is essentially a divine ultimatum
(whereas Antigone's actions could be second-guessed, Teiresias' actions, as those of a
prophet, cannot). Creon remains defensively unconvinced even after this. Then, briefly
discussing the matter with the Chorus, Creon shows and inexplicably sudden change of
heart (I suppose to hurry on the end of the play)...

Antigone Summary | Prologue Summary

It is dawn on the day after the Argive Army has been driven from the gates of 
Thebes, a walled city. Antigone and Ismene stand in front of King Creon's palace. 
They commiserate about their most recent heartaches, the loss of their brothers in 
battle. Antigone informs Ismene of King Creon's decree that of their brothers, only 
Eteocles will receive a proper burial with full military rites, but Polyneices will have his 
body unburied, uncovered and left out to be torn and pecked apart. Anyone daring to 
cross Creon will be stoned to death. Antigone, however, intends to defy the king and 
bury her beloved brother. She asks Ismene for her help, trying to coerce her with 
family ties. Ismene is afraid of breaking the law and fears Creon's wrath. Antigone, 
on the other hand, claims the king will be powerless to stop her.

An argument ensues between the sisters. If Antigone is going to bring up family 
loyalty, Ismene will remind her sister of the uniqueness of that family. Both women 
were borne of the incestuous relationship between their mother and Oedipus. After 
mother and son­husband realized what they had done, their mother, Iocasta, killed 
herself and their father, Oedipus, blinded himself. Because of their abominable 
parentage, a curse is believed to be upon all offspring. In addition to this 
background, Ismene feels powerless as a woman. She upholds the law, man's law, 
and she does not believe anyone should oppose it.

With the bitterness of rejection and anger of isolation, Antigone plans to bury her 
brother on her own. Even when Ismene shares her concerns regarding her sister, 
Antigone implies that Ismene is selfish for refusing to stand by Antigone's side. 
Ismene swears secrecy, but Antigone throws Ismene's cowardice in her face, 
claiming she will be ready to face an honorable death if she is caught. Ismene 
compliments Antigone's loyalty before leaving.

PROLOGUE (1-116): Antigone, resolute and determined, proposes to Ismene

that they flout the decree of Creon and bury the body of Ploynices, even at the
cost of death. Ismene is afraid to join her and tries to disuade Antigone from her
purpose, urging the weakness of women ant the necessity of obedience to the
state. Antigone, in a burst of furious anger, scorns her advice.

PARADOS (117-79): The Chorus of Theban Elders hails the defeat of the Argive
army and the lifting of the siege of Thebes. Pride goeth before a fall; Polynices
was guilty of treason to his country

Prologue
At the play opens, the chorus offers brief introductions to the play’s main characters: the
beautiful Ismene; her sister Antigone; Antigone’s lover and cousin Haemon; and Ismene’s
uncle and Haemon’s father, Creon.

The chorus also chronicles the fight between Antigone’s brothers, Eteocles and Polynices
—a momentous battle that occurred before the play’s opening— over control of the
region of Thebes. After the brothers killed each other, Creon assumed control of the
throne. To restore order, he has ordered a grand funeral for one brother, Eteocles.
Considered...

Main Characters: Antigone,Ismene

Setting: The prologue takes place before Creon's palace in Thebes.

Main Conflict: The main conflict is between Antigone and Ismene. Antigone is trying to
convince Ismene to go against strict rules of Creon and bury their brother Polyneices.
Ismene is torn between the loyalty to her family and loyalty to her king.
Consequences: Antigone is promised death for burying her brother and disobeying Creon.
Ismene is seen as unfaithful and unreliable to her sister because of her refusal to help
bury Polyneices.
Mood: The mood of the prologue is very influencing. Their is confusion and temptations
between Antigone and Ismene.

Important Quotes: Antigione- "And now you can prove what you are: A true sister, or a
traitor to you family."

Ismene- "Bury him! You have just said the new law forbids it."

Ismene- "We are only women, We cannot fight with men, Antigone!"

Antigone- "Go away, Ismene: I shall be hateing you soon, and the dead will too, For your
words are hateful. Leave me my foolish plan:"

Ismene- "Go then, of you feel that you must. You are unwise, But a loyal friend indeed
those who love you."

Rita Grassia

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Summary Scene 1

• SUMMARY (Scene One)

• SETTING: Palace of Creon, King of Thebes

• CHARACTERS: Creon, Sentry, Choragos

•CONFLICT: Creon declares that Polynices is forbidden a respectful burial or any

honorable recognition for his death. Sentry delivers bad news shortly after. He informs
Creon that someone has attempted to bury Polynices despite the new law. Creon becomes
highly upset and views this act as disobedient and unfaithful to his reign.

• CONSEQUENCES: Sentry is accused of committing this crime and ignoring Creon's

wishes. Creon promises death to the person who buried Polynices.

•MOOD: The mood of Scene One is caused by Creons strict law and rule over the
Thebians. Sentry obviously fears Creon and dreads telling him the news he has to report.

• IMPORTANT QUOTES:

Rita Grassia
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Prologue Summary

Antigone and Ismene are very different sisters. In the prologue we see how they have
different opinions and different attitudes about the death of both of their brothers. In the
prologue we see the different personalities of Oedipus daughters. We see how one prefers
to follow the "moral law" and the other one prefers to follow the "worlds law".

In the Prologue Antigone and Ismene were arguing about their brothers death. Eteocles,
Polineices, Ismene and Antigone are the four sons of the great king Oedipus. The new
king Creon had ordered to bury Eteocles in an honor way. Because he had fought for the
country in a brave way. In the other hand, Creon ordered Polineices to be buried in a
miserable way. Because he said that Polineices was a trader. When Antigone heard this
news she was mad. Because both of their brothers had fought bravely, so that only one of
them be buried in an honorable way, and the other one just to bury in a miserable way.
Antigone went to talk to her sister Ismene. Antigone told her that she wasn't going to let
this happen, even though the king said that who ever tries to do something against what
he said is going to die. She told her sister that she didn't care about the king's law. But
that the only law she care was the moral law. "But I will bury him; and if I must die, I say
that this crime is holy: I shall lie down with him in death, and I shall be as dear to him as
he to me." Antigone only wanted revenge. She only wanted to see her brother buried the
same way as her other brother, with honor. Even though Ismene wanted revenge too, but
she did not think that this was the way of solving this problem. She tried to convince
Antigone a few times, but she did not listen. She had her mind set up in one thing, and
that thing was burying her brother in an honorable way. Ismene was scare and did not
want this to happen, she did not wanted to see her sister die.

Antigone and Ismene are arguing. Antigone has decided that she's going to burry her
brother. Even though Ismene knows that this is going to lead her to her death. In
conclusion Antigone has made her decision and nothing in this world, not even king
Creon is going to stop her.

Juan Hernandez

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Scene 1 Summary
In the Prologue Antigone had decided that she was going to bury her brother no matter
what. Her sister did not agreed with her, but she did not care she said she was going to do
it. In the other hand king Creon, Menoikeus son was in his reign. Just doing his job as a
king.

Creon was very different from Oedipus. Oedipus was a very sensitive king. He was the
type of king that listens to what everybody had to say. And really took it in consideration.
Creon was totally different. What ever he said you had to do. And if you didn't do it, you
already knew what was going to happen, your going to die. He didn't care if it was his
best friend or if it was and closer person to him. This law was for everybody. He was a
very faithful king and wanted what he thought was the best for his people. "I call God to
witness that if I saw my country headed for ruin, I should not be afraid to speak out
plainly; and I need hardly remind you that I would never had any dealings with an enemy
of the people." Those were a few words that let the people know what kind of king he
was.

Sentry castle. Told king Creon that someone had done it. Someone had buried Polyneices.
Some one had done it. Even though the kind said not to do it. He did not wanted to give
the news to the king. But someone had to do it, so they threw dices and it was Sentys
"lucky day". No one wanted to do it because they knew what was going to happen. The
king was going to blame it on the person that went to give him the news. Sentry who just
knew that some one did it but didn't know who, was in a bad situation. Creon told him,
either you bring me the person who did it or you are going to pay for it.

Creon wants to know who buried Polyneices. But Sentry doesn't know. This king does
not give chances. In conclusion either Sentry brings the person who did it or he's going to
have to pay for what that person has done.

Juan Hernandez

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Creon Analysis

• Analysis of Creon as a king-his philosophy, its effect on his subjects and your personal
comments on his leadership.

King Creon is a very strong king. He's the type of king that what he says has to be done
whenever he wants and however he wants it. He prefers people to fear him than to respect
him. He's a very strong leader. While I read the play and I read his words I feel that he's a
very demanding person.

I feel that Creon is a very strict king. He's not the type of king that would sit down and
listen to peoples problems. He would just do anything that he feels that he should do in
order to solve a problem. He's the type of king that he does not care if you are his family,
his close friend or just a close person to him. He's going to judge you the same way no
matter. Creon is also a very faithful king. He would not talk to someone that has problems
with he's people. Just so nobody would think that he's going to be trade them. He is a
loyal king. He is never afraid of anything. Creon knows that for the people to trust him he
has to do something to impress them. "I am aware, of course, that no Ruler can expect
complete loyalty from his subjects until he has been tested in office. Nevertheless, I say
to you at the very outset that I have nothing but contempt for the king f governor who is
afraid, for whatever reason, to follow the course that he knows is best for the state; and as
for the man who sets private friendship above the public welfare, --I have no use for him,
either. I call God to witness that if I saw my country headed for ruin, I should not be
afraid to speak out plainly; and I need hardly remind you that I would never have any
dealings with an enemy of the people. No one values friendship more than I; but we must
remember that friends made at risk of wrecking our ship are not real at all." This quote
shows how Creon is as a person and as a king.

Creon is a very strong king. He's very faithful and loyal. But also a very strict and very
demanding king. In conclusion Creon's philosophy is that they king should have the
attitude and the power to take care of any problem no matter how big or small it could be.

Antigone
Antigone Vs. ... In the classic Greek
drama, Antigone by Sophocles,
Creon meets all the characteristics
of the tragic hero.
The play begins with Antigone
trying to convince her sister
Ismene that a proper burial is
needed for their brother
Polyneices, despite Creons decree
that no one is to bury Polyneices.
Ismene is committed to yielding to
authority thus abides by the decree
of Creon however, Antigone is
committed to going against the
King, “ But I will bury him; and if I
must die, I say that this crime is
 holy: I shall lie down with him in
death, and I shall be as dear to him
as he is to me.”(55)Antigone
Prologue. Antigone has made her
choice, stands firm due to her pride
and chooses to go against
authority.

antigone
Pride is part of what makes
Antigone heroic. ... Antigone has
the burning desire to honor her
brother Polyneices and sacrifices
her life out of devotion to principles
higher than human law. Antigone’s
rebellion is especially threatening
because it upsets gender roles and
hierarchy. ...
Aristotle’s poetics applied to
“Antigone” through moving the
audience’s emotions by having
painful circumstances strike those
that are either friends or related to
each other, blood relations. This is
between Antigone and Polyneices.
...
Antigone has learned her
brothers’ Polyneices and Eteocles
have killed each other in battle and
King Creon has decided to bury
Eteocles with military honor. ...
Antigone will not stand for such
disgrace made upon her brother
Polyneices, she will bury him with
love and passion, “Creon is not
strong enough to stand in my
way”(Prologue. ...
Antigone is loyal to her beliefs and
puts the laws of the gods ahead of
 laws of the states.

Antigone

Antigone
Creon
Haimon

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Antigone
Antigone
Eurydice
Creon
Haimon
Chorus Sentry
 Teiresias

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Introduction

The 'Antigone' of Sophocles - which follows his 'Oedipus the King' and 'Oedipus at
Colonus' - seems, at first glance, to be concerned with the conflict between Antigone, the
daughter of Oedipus, and Creon, the new ruler of the community at Thebes, who was the
brother of Jocasta, the mother and wife of Oedipus.

Polynices and Eteocles, the two sons of Oedipus (and thus the brothers of Antigone, and
her sister, Ismene), had quarrelled - Polynices leaving Thebes and returning with an
attacking force which he hoped would take the fortified citadel, defended by Eteocles. In
the ensuing battle, Polynices and Eteocles fought and killed each other, with the attackers
routed and forced to flee.

One of Creon's first edicts, as ruler of Thebes, is to forbid anyone to bury or mourn for
Polynices. This edict goes against the established custom which permitted those foes
fallen in battle to be honoured by their relatives with the customary rites and buried.

Antigone defies this edict - even though she knows her disobedience will mean her own
death. She believes that the ancient customs, given by the gods and which thus honour
the gods, have priority over any edict or law made by a mortal, and that thus it is her duty
to observe these customs.

The reality, however, is that the 'Antigone' is a not a tragedy concerned with individual
characters - with their motivations, feelings, ideas and so on. It is not, for instance, as
many modern commentators like in their ignorance to believe, a drama about two
different personalities - Antigone and Creon - both of whom are self-willed and
determined. Rather, this tragedy - as do all Greek tragedies when rightly understood -
deals with the relation between mortals and gods. The work is an exploration and
explanation of the workings of the cosmos - and the answers given express the distinctive
ancient Greek 'outlook' or ethos. This ethos is pagan, and it forms the basis of all civilized
conduct and indeed civilization itself. The essence of this outlook is that there are limits
to human behaviour - some conduct is wise; some conduct is unwise. Unwise conduct
invites retribution by the gods: it can and often does result in personal misfortune - in bad
luck.

However, it is crucial to understand that this outlook does not involve abstract,
monotheistic notions like "good" and "evil". The Greeks strove to emulate a human ideal
- they strove, through the pursuit of excellence, to emulate and celebrate the best. Their
ideals or 'archetypes' were the best, the most heroic, the most beautiful, the most excellent
individuals of their communities. In their pursuit of this excellence they were careful not
to "overstep the mark" - to be excessive, to commit 'hubris', or 'insolence' toward the
gods. Such insolence was a violation of the customs which created and maintained the
warrior communities - and these customs were regarded as being given by the gods. By
honouring these customs, the gods themselves were honoured and the very fabric of the
communities maintained. Thus, a noble human balance was maintained. Of course, there
were times of excess - as there were individuals who were excessive. But it was
recognized that such excesses were unwise - they would, sooner or later, be paid for. In
effect, this outlook or ethos was that of the noble warrior aware of the power of Fate, of
the gods. This ethos created and maintained a certain personal character - and this
character is evident whenever one reads Homer, Sophocles, Aeschylus, and other Greek
writers, or views any Greek sculpture or painting. The essentially archetypal Greek man
was an intelligent, reasoning, proud, vigorous, independent warrior who respected the
gods and who honoured the customs of the folk. Fundamentally, he was human - able to
enjoy life and its pleasures, but aware (from personal experience) of death, suffering, the
power of Fate and the gods.
What we admire so much about the ancient Greeks was this balance between a pagan joy
and enthusiasm, and an understanding and acceptance of Fate, of the power of the gods -
in the rightly-famed Choral Ode of the 'Antigone (vv. 332ff ) Sophocles calls such a man
the "thinking warrior", the all-resourceful one, for whom nothing is impossible: he who
by his skill rules over others.

Fundamentally, Greek tragedy enables us to gain an insight into that way of living and
that way of thinking which are essential to civilization