Project Antigone

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 hardheaded. 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 back to top

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.

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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 back to top

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 Return to Home Page Return To Class Work Return To Costume Design II

Antigone

Antigone Eurydice

Creon

Haimon

Chorus

Sentry

Teiresias

Return to Home Page Return To Class Work Return To Costume Design II 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