Antigone 10 Essay Research Paper Antigone

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Antigone 10 Essay Research Paper Antigone

Antigone 10 Essay, Research Paper


& # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins. & # 8221 ; ( Kierkegaard ) In footings of Antigone, this citation makes a batch of sense. If a autocrat & # 8217 ; s, or a barbarous dictator-like individual & # 8217 ; s, function is to decrease, he/she will non needfully decease, but his/her popularity will most decidedly diminution. As the contrary is true for a sufferer, or a individual who suffers so as to maintain his/her religion and/or rules. He/She will reasonably much ne’er dice. Through the old, Grecian drama Antigone, written by Sophocles, this citation appears obviously true in the functions of King Creon, Antigone, and Ismene.

In the citation above, & # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins, & # 8221 ; Creon portrays the portion of the tyrant really good. His respects for the Torahs of the metropolis cause him to abandon all other beliefs. He believes that everyone should obey the Torahs set Forth by him, even if other beliefs, moral or spiritual, province otherwise. He enforces these Torahs really purely. At the beginning of the drama, Creon orders the people non to bury Polyneices because of his dishonour towards Thebes. Furthermore, if Creon

gimmicks anyone burying him, he/she will be killed for disobeying his order. This alone makes the citation true. If people see the cruel truth behind this action, they will do certain to see the terminal of his regulation. When Creon realizes that the entombment of Polyneices does happen, he sends his Lookout to calculate out the perpetrator. He explains to his Lookout that if he can non catch this individual, he will so hold to be killed. This besides makes his visual aspect as a autocrat. It merely adds to the fact of his regulation stoping one time his popularity diminutions. After

the Sentry discovers Antigone as the perpetrator, he brings her in to the King. Creon sentences her to go forth and be faced with decease. & # 8220 ; I will transport her far away/ Out at that place in the wilderness, and lock her/ Living in a vault of rock & # 8230 ; .And there allow her pray to the Gods of snake pit: / They are her lone Gods: / Possibly they will demo her an flight from decease, / Or she may larn, though late, / That piousness shown the dead is commiseration in vain. & # 8221 ; ( Creon, 688-89 ) Not many people believe that what Antigone did is incorrect. In fact, many would make the same if placed in her places. So once more, this becomes another ground for the people of Thebes non to hold with King Creon. Once Creon realizes what he did by directing Antigone off for decease, he wants to convey her dorsum. He goes to obtain her and when he gets at that place, he discovers Antigone & # 8217 ; s dead organic structure. This lone makes the relationship worse between Creon and his people because non merely does he direct Antigone off, but now he killed her excessively. Creon & # 8217 ; s rough unishment on those who disobey the jurisprudence makes many fear him and make bold non to travel against him.

Antigone, on the other manus, tends to be more similar with the sufferer in the citation, & # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins. & # 8221 ; She holds the beliefs of the Gods in high regard. She believes that the Torahs of the Gods should be obeyed above all others, particularly when in regard to household. Antigone does non desire to allow her brother be left without a proper entombment. She believes to demo regard and love towards her brother, she must bury him. Antigone has really strong emotions about burying her brother against Creon & # 8217 ; s orders. She really does travel and execute the act of burying her brother as she wishes. This one action clearly portrays the sufferer in

her. She will have hurting any twenty-four hours over endorsing down from her beliefs. Even though her ain sister tries non to allow Antigone perpetrate the & # 8220 ; offense & # 8221 ; of burying her brother, she still goes in front with this dead. Just so that her brother obtains the regard he deserves from her, she goes against everything she needs to. Even when confronted by the male monarch and sentenc

erectile dysfunction to decease, she refuses to endorse down from her sentiment. Her logical thinking goes as this, “And if I must die/ Now, before it is my clip to decease, / Surely this is no adversity: can anyone/ Living as I live, with evil all about me, / Think Death less than a friend? This decease of mine/ Is of no importance ; but if I had left my brother/ Liing in decease unburied, I should hold suffered./ Now I do not.” ( Antigone, 679 ) Standing up to Creon merely makes Antigone look that much stronger to the people. They understand where her words come from, and hence she shall ne’er decease. When King Creon sentences Antigone off for decease, she goes along with it. She knows that she committed a “crime” under the Torahs of Creon, so she hence will pay the effects for it. She does non mind paying the monetary value because she knows that what she did, no affair what anyone else thought, was right and needed to be done. Antigone even dies for what she believes in.

She decidedly fits the citation absolutely. Antigone will ne’er allow anyone or anything come in the manner of her beliefs.

In the citation, & # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins, & # 8221 ; Ismene appears as more of the tyrant type of individual than the sufferer. Most of the clip she will non endure so every bit though to maintain her beliefs strong. She believes that there a individual can non travel against the Torahs of the authorization. To make so, merely puts that individual in shame. For illustration, she tries to speak her sister out of burying her brother merely because of what could go on to her if Creon discovers that Antigone went against him. & # 8220 ; The jurisprudence is

strong, we must give in to the law/ In this thing, and in worse. I beg the Dead/ To forgive me, but I am incapacitated: I must yield/ To those in authorization. And I think it is unsafe business/ To be ever meddling. & # 8221 ; ( Ismene, 673 ) This makes the people realize how weak Ismene truly can be. She will non even esteem her household by burying her ain brother. Then, one time Antigone receives all the incrimination for the dead that she did, Ismene wants to assist. She so tries to do Creon portion the effects between the two of them. That there merely portrays the fact that Ismene wants the people to believe she did the right thing, when truly she did nil at all. This once more turns the people off from Ismene and makes them non care what happens to her. Creon does direct Ismene off for merely thought of the entombment of her brother. He knows that she did non physically perpetrate the offense, but she may hold wanted to. She receives this penalty with her caput held high because she know believes that she did the right thing. The people still know and believe that she ne’er helped and even went every bit far as denying her sister of the aid when she asked. Ismene truly ne’er made an all right image with the people of Thebes. They hated her from the minute they realized that she would non bury her brother. Ismene merely wants to obey the Torahs of the authorization, and nil else.

King Creon and Ismene believe different things to be right and incorrect, as compared to Antigone. In this citation, & # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins, & # 8221 ; ( Kierkegaard ) , Creon and Ismene appear to be similar to the autocrat, instead than the sufferer, as Antigone appears. The autocrat does non go forth a permanent feeling that the people of the metropolis would hold with. This individual & # 8217 ; s popularity will most likely diminution, one time people realize what he/she truly wants. As for the sufferer, this individual will endure and have hurting merely so that his/her religion, beliefs, and/or rules are kept. And because of this quality in their personality, his/her image will ne’er decease. To sum it up, Creon, Antigone, and Ismene represent both facets of the citation, & # 8220 ; The autocrat dies and his regulation ends, the sufferer dies and his regulation begins, & # 8221 ; throughout the drama Antigone, written by Sophocles.