Antigone

antigone

The Plot
King Creon decrees that Polynices the traitor is not to be buried, but his sister Antigone defies the order. She is caught, and sentenced by Creon to be buried alive - even though she is betrothed to his son Haemon. After the blind prophet Tiresias proves that the gods are on Antigone's side, Creon changes his mind - but too late. He goes first to bury Polynices, but Antigone has already hanged herself. When Creon arrives at the tomb, Haemon attacks him and then kills himself. When the news of their death is reported, Creon's wife Eurydice takes her own life. Creon is alone.

The actors
Sophocles used only three actors in the original performance (all that were permitted under the drama competition regulations):
1. Creon (protagonist)
2. Antigone, Tiresias, Messenger (deuteragonist)
3. Ismene, Sentry, Haemon, Eurydice (tritagonist)

The Action :
Prologue
Antigone and her sister Ismene. How do they react to the proclamation? Which one acts like a "normal" Athenian woman? ( The chorus celebrate the victory over Polynices - the man who defied the gods has been justly punished. Who do they mean, and who will it apply to by the end of the play?)
Creon and the Sentry
What sort of ruler is Creon? Who do the chorus think buried the body? (The chorus discuss man's free will - to choose good or evil. Who is "good" and who "evil" at this point?)
Antigone is arrested and condemned
Why has she buried the body? What is Creon's reaction? (Another chorus)

The quarrel between Creon and Haemon
What sort of a son is Haemon? What is Creon's reason for punishing Antigone? Do you support the father or the son (why?)? (The chorus are shocked by Haemon)
Antigone's suffering :
no support from the oikos - no marriage, no funeral. (The chorus wonder if she is innocent)
Tiresias :
he confirms that the gods were on Antigone's side. Creon has buried the wrong one! What do the chorus now think? (They appeal to the gods to help Thebes)

The deaths :
Antigone, Haemon, Eurydice. What has Creon learned?
The sequel which was written first
Sophocles wrote Antigone in 441BC - the same year in which he was elected general - and probably wrote Oedipus the King in about 425 BC (the plague at the beginning would have reminded the Athenians of the terrible plague which they had endured in 431BC - and which had killed their leader Pericles, Sophocles' friend).
Thus, although Antigone tells some of the story of "what happened next" it was not actually intended to be a sequel. You'll see, for example, that Creon in Antigone is a very different character from Creon in Oedipus.
What happened after the story in Oedipus the King?
First, Oedipus was thrown out of Thebes - but his daughter Antigone went with him to help and guide him. (This is the subject of Sophocles' third play - Oedipus at Colonus - which he wrote at the end of his life when he was over 90 in 401BC). Oedipus was forced to keep on travelling, because nowhere wanted to be polluted by having his body buried in their soil. There is another oracle - Oedipus believes he must die at a place called Colonus - in Athenian territory. The locals want to get rid of him, but he refuses to budge, and appeals to the king of Athens, Theseus. Theseus promises to help him and allow his body to be buried at Colonus - where his spirit will protect Athens.
At this point Oedipus' other daughter - Ismene - arrives with terrible news. Oedipus' two sons, Eteocles and Polynices have quarrelled over who is to rule Thebes, and Polynices has left home - to find help and support for his claim to the throne. He soon arrives, and wants Oedipus' blessing - but Oedipus is appalled at their behaviour and curses them both - a curse that they should kill each other. There is a mighty thunderstorm, and Oedipus' death follows quickly.
Oedipus' daughters returned to Thebes, where Eteocles now ruled alone. Polynices eventually reached Argos, where he was taken pity on by the king, Adrastus. Adrastus not only gave him his daughter in marriage, but also promised to restore him to the throne of Thebes. Seven armies led by seven heroes (including Adrastus and Polynices) attacked the seven gates of Thebes. Thebes under Eteocles and his uncle Creon resist - there is stalemate. To settle the quarrel, it is decided that seven Argive champions should face seven Theban champions in single combat at each of the seven gates. The Thebans are successful - but tragedy spoils the victory. Only one Theban champion died - and that was Eteocles who had faced his brother Polynices. Each had killed the other in fulfilment of their father's curse.
Creon is now undisput ed king of Thebes ... and this is where the play Antigone begins.

Jean Cocteau's drawing symbolises the image that many people have of the confrontation between Antigone and Creon. Two adults locked in dispute, head to head...
Many of the problems in understanding this play disappear whren you realise that Antigone is a very young girl. She is betrothed, but unmarried. Athenian girls (yes, I know Antigone was a Theban! There are theories that say the Theban setting of the three plays is relevant, that Sophocles was portraying the "other" society, but I don't think so)- Athenian girls could be betrothed when very young indeed (any time after birth, in fact) - and necessarily before menarche. Marriage could then be quickly processed as soon as her periods began, and she was properly marriageable (ie able to conceive).

Thus Antigone should be thought of as a 15 year old at most, and possibly as much younger (12 or 13). Her behaviour - wild and defiant is not unheard of in girls of that age. In fact it was recognised as a problem in Athenian culture, to be managed by a strange custom. Young girls of good family were sent away from their families at this pre-pubertal stage, either to the Sanctuary of Artemis at Brauron, or to the sister establishment on the Acropolis, where they were known during this time as "bears" (arktoi). An imaginative explanation for this custom emphasises the resemblance of the young girl to a bear : she seems almost human (walking on hind legs, holding things in paws), but is both wild and tame, bothhuman and animal.
Thus I find it highly unlikely that the male Athenian audience will sympathise with Antigone at the start of the play. She seems like a typical wild and undisciplined child, defying her elders and making scenes! Having lost her parents, such behaviour would seem even more natural. And so we don't take her too seriously when she says she'll bury her brother's body, and tries to involve herself in polis matters which don't concern a woman.


Study Guide for Sophocles' Antigone
This guide is keyed to the translation by Robert Fagles (Penguin Press).
Setting
The drama begins at dawn, after a night in which there has been a war in Thebes between armies led by the two sons of Oedipus. Keep in mind that the Greek theater was in the open air, and that the first performances of the day would begin at daybreak. Thu s, imagine that the time of day of the setting would be identical to the performance time.
1-116
As you read the first scene, consider the gravity of the city's condition and how aware Antigone seems of it.
Throughout the play, Antigone and Creon will talk much about friends and enemies. Think about what each means by these terms. In general, Antigone and Creon tend to use the same words but mean different things by them. For example, consider Antigone's re ference to being a "traitor" (57). This is a political term; does Antigone mean a traitor to the city, or to something else? Compare with Creon at 580.
Why does Antigone assume that Creon's order is directed against her and Ismene? When Creon appears later, consider whether his conduct and language in fact supports her assumption.
Do you sympathize at all with Ismene's caution? Does Antigone treat her fairly?
Why is Antigone so concerned with glory (113)? Should she be?
How old do you think Antigone is?
117-78
After the initial dialogue the Chorus emerges for their first choral ode (stasimon), which concerns the previous night's battle. Contrast the picture of Polynices drawn there with Antigone's earlier discussion of her brother; does your opinion of h im, and of Antigone's position, change at all?
The chorus evokes Dionysus (171), the first of several times this god is mentioned. Why should the chorus call upon Dionysus? Look up Dionysus.

179-376
Creon enters. It is very important that you do not project Creon's later conduct back into his first speech. Read this speech carefully, consider his values and beliefs, and ask yourself whether there is anything wrong with his principles, whether in Gree k terms or your own. Later, compare Creon's subsequent actions with the principles he articulates here.
Throughout this scene, pay close attention to the assumptions Creon makes about gender.
When Creon talks about the gods and the law (317ff), is he talking about the same types of gods as Antigone does?
How would you compare Creon's speech with Pericles' Funeral Oration? Do Creon's ideas resemble Pericles? (And his Antigone more like her father or Sappho?
377-416
Second stasimon, perhaps the most famous choral ode in Greek tragedy. What image of man does this ode present? In this vision, what is human greatness? What are the limits of human ability and action? When can a daring man get into trouble?
Choral odes often generalize a given problem specific to the play's action into a statement about human life as a whole. Is that the case here? If so, then is the chorus alluding to Antigone, or to Creon, or to both?
417-655
Why is Creon so surprised when the Sentry brings in Antigone?
Antigone is compared to a mother bird (471ff), not the last time she is referred to as maternal in this play. Is there anything strange or ironic about Antigone being represented as a mother?
Antigone's defense to Creon (499-524) is very important, so read it carefully.
Ismene defends Antigone and asks Creon how he could kill his own son's bride (641). Has there been any reference to this relationship before?
656-700
Contrast this stasimon with the previous one. Is this ode's thought and tone similar or different? What, if anything, has changed?
701-878
Compare the Creon in this scene with the one who first entered the play. Has he changed at all in language or conduct?
To what does Haemon appeal in his attempt to save Antigone?
Does Haemon threaten his father, as Creon thinks (842)?
Why does Creon chose the particular method of execution that he does (870-8)? What does it say about him?
879-94
The ancient Greeks had two words for "love"; philia, meaning something like "friendship", and eros, which has more to do with passion. When the chorus talks about "love" in the ode, which of the two do they mean? And why is the chorus gener alizing about love here?
895-1034
Note the chorus' reference to Antigone's "bridal vault" (899). What do they mean by referring to a wedding chamber? This will be an important image in the last part of the play. Antigone becomes a "Bride of Death" (or "Bride of Hades"). To understand the importance of this metaphor, you might benefit from reading the Hymn to Demeter, which tells the story of Demeter and Persephone. Strangely, the maternal imagery continues with Antigone as well, as she tries to compare herself with Niobe (915). After reading about Niobe, consider what Antigone does and does not share with that mythical figure..
How would you characterize the chorus' exchange with Antigone here?
Consider Antigone's speech which begins at line 978. Is this speech consistent with what she has argued before?
Is Antigone's faith in the gods wavering here?
1035-89
Consider what these myths have in common with each other, and with the story of the play at this point.
1090-1237
What does the failure of Tiresias' sacrifice have to do with Polynices and Antigone?
What, specifically, in Tiresias' warnings leads Creon to change his mind?
1238-72
Why does the chorus call on Dionysus in this ode?
1273-End
Why does Antigone chose to commit suicide? Does it suggest her mother's death, or is there an important difference?
Creon's wife is only on stage momentarily, yet she plays a key role in Creon's disaster. What does her suicide mean to him?
Is Creon a tragic figure? Do you feel sympathy for him at the end as someone who initially tried to do good yet was overwhelmed by circumstance, or do you believe that he is a bullying, misogynistic control-freak who gets what he deserves? Try to compe up with arguments for both sides. Could the play have been called Creon, instead?
Conversely, what, specifically, makes Antigone a tragic figure? Think about what, exactly, you mean by such words as "tragedy" and "tragic".