Antigone Characters In Oedipus

Instead of considering the people's interests, he seeks vengeance towards those who have wounded his pride. In fact, he accuses Teiresias, the most insightful messenger in Sophocles' plays, of yielding to greed for material wealth when Teiresias warns Creon of the consequences of his actions. Creon's decision "to use any legal means...both about the dead and [living]" (168) demonstrates how his appetite for revenge ultimately transforms any of his noble intents to protect Thebes into a mere conflict for power, particularly worsened by Antigone's rebellious actions; instead of trusting the gods to punish Polyneices, he uses his authority to indulge in his vengeance.

The first specification for the tragic hero is one of the few that both Antigone and Creon exhibit; both characters are between the extremes of perfect morality and pure villainy. Antigone’s moral neutrality is illustrated through her noble intentions and the unorthodox way she acts upon them. When she is confronted by Creon and demanded to give an explanation for her disobedience, Antigone says, “For me it was not Zeus who made that order. Nor did that Justice who lives with the gods below mark out such laws to hold among mankind” (Sophocles 207 ll. 450-2). Along with love and loyalty to her brother, Antigone is largely motivated by her desire for justice and appeasement of the gods. While her intentions are noble, Antigone’s actions in the

Creon came into power when Oedipus was exiled and died. Throughout the play, Antigone, Creon exemplifies many characteristics. Some are selfishness, stubbornness, and pride. He is selfish because he does only want he wants to do and listens to no one else. He shows his stubbornness when he is unwilling to let Antigone live even

Creon has no toleration for people who place personal beliefs over the common good. He believes that government and law is the supreme authority, and civil disobedience is worst form of sin. The problem with Creon’s argument is he approaches He approaches every dilemma that requires judgement through descriptive generalizations. In contrast to the morality defined by Aristotle in his Nicomachaean Ethics, Creon shows that he is deaf to the knowledge of particulars--of place, time, manner, and persons, which is essential for moral reasoning. In short, he does not effectively bring together general principles and specific situations Creon does not acknowledge that emotion, and perception are as critical to proper moral consideration as reason. This explains why he does not respond accordingly with the reasoning of the guard, Tiresias the prophet, Antigone, her sister Ismene, or even his own son Haemon. Throughout the whole play, Creon emphasizes the importance of practical judgement over a sick, illogical mind, when in fact it is him who has the sick, illogical mind. He too exhibits pride in his argument. To Antigone and most of the Athenians, possessing a wise and logical mind means acknowledging human limitations and behaving piously towards the gods. Humans must take a humble attitude towards fate and the power of the gods, yet Creon mocks death throughout the play. He doest not learn his lesson until the end of the play when he speaks respectfully of

     Oedipus and Creon are alike in yet another way. They both committed vile acts of hubris. Both of them went against the gods for feckless and pointless reasons. Oedipus committed hubris by insulting Tiresias. He accuses Tiresias of “betraying us, destroying Thebes” (177). Tiresias is a prophet of the gods. He is just telling Oedipus what he has seen. Tiresias’s refusal to tell Oedipus his secrets only results in more name-calling and humiliation. Oedipus calls him the “scum of the earth” (178). Oedipus is so enraged by his prophecies that he accuses him of “helping to hatch the plot” (178). Oedipus suspects that Tiresias is being bribed. “Who primed you for this? Not your prophet’s trade” (179), he says. Oedipus’ rashness lead him to accuse Tiresias, a prophet of the gods and a wise seer, that he is corrupt and a fraud. This is obviously

“Tell me briefly—not in some lengthy speech— were you aware there was a proclamation forbidding what you did?” (503-505). The actions, context of Antigone’s words, and also the ideas she proposed, very indepthly contrasted with Creon’s character. Thus resulting in there being a verbal confrontation between the two characters. The conflict between the two caused conflicting motivations such as stubbornness, disrespect, and anger to be projected with Creon’s character. Ultimately, these conflicting motivations develop Creon as a tragic hero by portraying that he knew, the decisions he made were of error, and the character interactions advance the plot by causing conflict throughout the play. Creon had also begun to change throughout the play,

In Sophocles’ Antigone, a major conflict arose over Antigone’s and Creon’s beliefs on right and wrong. Antigone stands for the laws of the Gods and family morals. Creon chose to stand for the values of the state and his will to be king. Although one’s decisions appear to be more reasonable and sympathetic than the other, both characters’ decisions in society can be equally validated.

Even though Antigone exhibits a blamable pride and a hunger for glory, her disobedience is less serious than those of Creon. It is evident that Antigone’s actions are driven by a love for her brother, and a desire to please the gods. While Creon’s actions are

    One example of Creon undergoing a transformation between the two plays is him going from a loyal friend to a manipulative enemy.  In the beginning of the first of the ancient greek productions, this character comes back with information that Oedipus ordered him to get. Oedipus says “I am troubled, for he has overstayed his time. What is he doing? He has been gone to long.” This shows that Creon will do what he has to for his king and city no matter how long it takes. He also expresses his loyalty with quotes like “A true friend thrown aside-why, life itself is not more precious!” when he talks with Oedipus. In the second part of this play, Creon is manipulative. As he

As an advisor, Creon remained calm even in times of tension. When Oedipus accuses Creon of treason and attempting to usurp the throne, Creon remains surprisingly unflustered. When Oedipus states, “I have found you contrary / And dangerous to me,” Creon remains composed and offers the simple question “How is it that you say I injured you?” (Sophocles 20). The quarrel continues and the entire time Oedipus insults and accuses Creon while Creon just absorbs the dialogue and remains collected. Also, at the end of the play, after Oedipus realizes the truth, Creon arrives to comfort Oedipus. Creon reminds Oedipus to have faith and “trust what the God answers” (51).

As the foil to Oedipus, Creon values privacy. Further on in the story, Creon appreciated privacy. For example, Creon said “ No, Take him into the house as quickly as you can. For it is proper.” (lines 197-200, Exodus). This value of privacy acts a focal point in Oedipus publicizing private matters. Creon’s rationality is key in exploiting Oedipus’ hasty decision making. After Teiresias informed Oedipus that he is the murder, he thought it wasn’t truthful and his hasty decision making led to him to believing Creon is questing his power. However, when Creon was faced by Oedipus accusing him for chasing his power, Creon’s rationality proved otherwise. Creon replying to Oedipus saying “I have never longed for the kings power---only his rights...If i were king, I should be slave to policy”(lines 71-75, Scene II). Meaning, If Creon were to be king it would be pointless. He already

In the Sophocles’ tragedy Antigone, it is commonly assumed that the major flaw of Creon, the tragic hero, is his inability to handle being disobeyed. He is believed to be rash and unable to simply dole out punishment. However, at the beginning of the play, when Creon first learns someone has disobeyed his orders to leave Polynices unburied, he is very rational is demanding to know who has disobeyed him. Like many men in power, Creon considers other men disobeying him to be common, and he has no difficulty validating the feelings of other men and treating them as purposeful individuals when he punishes them. Creon is representative of many men, in that his true weaknesses are revealed when he is faced with a woman who does not agree with him.

In the two plays written by Sophocles (Oedipus the King and Antigone),Creon displays hypocritical mannerisms in Antigone, the sequel of Oedipus Rex. In the First play of the Oedipus Cycle, Oedipus the King Creon acts humane wishing peace from the Gods and eluding controversy with their punishment of the plagues. He listens more than

Creon shows his self pride obviously when he said, “But whoever shows by word and deed that he is on the side of the State, he shall have my respect while he is living, and my reverence when he is dead” (Sc. 1, lns. 52-55). Antigones’s tragic flaw can be seen as an act of justice to some and just breaking the law to others.

Creon, like all main characters in Greek drama, suffers many losses and undergoes emotional pain and anguish. A target of the curse on the House of Oedipus by relation, Creon was already a