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Mike Vang
Mr. Coey
IB English
27 May 2014
Antigone
In the Greek tragedy Antigone by Sophocles, Sophocles undermines the human potential
for authority as the dissident Antigone, princess of Thebes, challenges the dogmatic rule of her
uncle Kreon, king of Thebes. As the newly appointed king after the deaths and power struggles
between the older brothers of Antigone, former king Eteocles and former prince Polyneices,
Kreon promulgates that Eteocles receive an honorable burial befitting of a hero while forbidding
the burial of the traitorous Polyneices. Hearing of this unjust decree, Antigone remonstrates and
buries the body of the abject Polyneices and as the sentries apprehend her and present her to
Kreon, Antigone firmly attests to her forbidden crimes. As Kreon incriminates Antigone and
sentences her to death for violation of his decree, Antigone recriminates Kreon of infringing
upon the laws of the gods. Through the characters rhetorical arguments, Sophocles not only
depicts a moral dilemma concerning human law versus higher law, but also suggests that
individuals lack free will as seen in scene five and the exodus of the tragedy.
Throughout the tragedy of Antigones undertakings, Sophocles establishes a forlorn
struggle for authority between the monarchy of Kreon and the rule of the Greek gods. Viewing
the gods as obsolete, Kreons disposition remains immutable before the dissatisfaction of
Thebans and the desperate pleas of his son Haimon, fianc of Antigone. To astutely speak for the
gods, Sophocles designates the prophet Teiresias, messenger of Apollo, to convince and warn
Kreon of the dire consequences that will result from the death of Antigone and the persisting

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denial of Polyneicess burial. Without equivocation, Teiresias declares to Kreon that you
yourself have brought upon this new calamity upon us (23-24, V). Sophocles manifests the
authority of the gods through Teiresias as Teiresias imputes Kreon with the responsibility of a
future calamity. Sophocles also suggests that the gods favor the laudable actions of Antigone
over the myopic decisions of Kreon. Initially, Sophocles presents Teiresias as a faithful solution
to Antigones conflict for Kreon respects Teiresias and reveres him for his assistance in the past.
However, Kreons positive image of Teiresias promptly dissipates as Sophocles reminds the
audience of Kreons new role as king of Thebes. As Teiresias criticizes the callow behavior of
Kreon, Kreon in fury reminds Teiresias You are speaking to your King (62-63, V). Although
Teiresias serves as the messenger of Apollo, Sophocles also reminds the audience that Teiresias
remains a mortal under the rule of Kreon. With Kreons reiteration upon the fact that he serves as
king, Sophocles suggests that receiving power corrupts the judgment of an individual. As Kreon
proves incapable of exercising righteous judgment, Sophocles implies the plausible outcome that
humans cannot rule and should not rule for power corrupts an individual.
Through the characters rhetorical arguments, Sophocles reveals the complex nature in
justifying who or what is morally and ethically correct as an authority figure. Although Kreon
defiantly objects to the act of overturning his decree, Sophocles initially portrays Kreon as a
pensive king who governs in fear of anarchy. As Kreon attempts a strict rule to prevent anarchy,
he meets the opposition of the prophet Teiresias, messenger of Apollo, as Teiresias advises that
all men make mistakes, but a good man yields when he knows his course is wrong (32-34,
V). As Teiresias appeals to ethos in submitting to the gods and logos in admitting to mistakes,
Sophocles emphasizes upon the weaknesses of Kreon as king. In contrast, Sophocles also
portrays Kreon as an impervious leader who strives to rule autonomously to gain the credence of

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the people of Thebes after countless deaths and the assault of Polyneices. With an unyielding
desire to maintain order, Sophocles reinforces Kreons oppressive behavior as Kreon accuses
Teiresias of bribery and sophistry, The generation of prophets has always loved gold (61-62,
V). Sophocles engages Kreon in an ad hominem fallacy as Kreon attacks the identity of Teiresias
and appeals to pathos. Sophocles also poses questions with regards to Kreons sense of judgment
as Kreon engages in fallacious arguments. In return, Sophocles reflects the exasperation of
Teiresias as Teiresias departs with one last appeal to pathos, And the Furies and the dark gods
of Hell are swift with terrible punishment for you (75-76, V). Abruptly after Teiresias departs,
Sophocles exhibits traces of Kreons ambivalence as the Choragos convinces Kreon to heed the
warnings of Teiresias. Sophocles demonstrates with this scene that Kreon indeed suffers from a
lack of judgment due to his stubborn pride. However, Sophocles administers hope as Kreon
resolves to amend his mistakes and release Antigone from her tomb. With this ephemeral hope,
Sophocles emphasizes upon the irrevocable fact that all individuals possess characteristic flaws.
As Kreon fails to save Antigone for she commits suicide, Sophocles insists upon the idea
of individuals lacking free will. As Haimon and Kreons wife, Eurydice, also take their own lives
in remorse, Sophocles alludes to the unavoidable fate of their family which bears the stigma of
Oedipus, Antigones father. As Kreon experiences the deaths of his family, he declares that The
laws of the gods are mighty and a man must serve them to the last day of his life (109-111, V).
With absolute submission to the gods afterwards, Sophocles declares the higher laws of the gods
superior to the laws of humans. Sophocles also demonstrates the fatalistic consequences of
defying the gods. Although the act of taking ones own life appears as an act of free will,
Sophocles suggests otherwise for Teiresias foretold of the death of Kreons family. As Kreon
laments of the death of his son and wife, I was the fool, not you; and you died for me,

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Sophocles achieves pity for Kreon as the audience commiserates with Kreon for his loss (92,
Exodus). As Sophocles topples the authoritative figure of Thebes, King Kreon, he undermines
the human potential for government without the gods and subjects all individuals