But he has no choice but to let Justine take the fall for the death of his brother because he fears being seen as a madman. Later when Victor is told by his monster that he would leave to South America if Victor makes a second creation, he agrees until he selfishly destroys the second creation. “You have destroyed the work which you began...Do you dare to break your promise?” (181). Victor knew the consequences. He failed his parental duty to take care of his child and his needs and as a result he got Elizabeth killed.
He finally discovers that his refusal to see past his own opinion is his downfall. He punished Antigone and mocked those who questioned his law, including his trusted prophet, Teiresias. The prophet clearly warned him, “You shall pay back corpse for corpse, flesh of your own flesh.” (scene 5 line 77-80). He would pay for his crime against the laws of the gods. “The one in the grave before her death, the other, dead, denied the grave.
He like all humans is going to die someday, it is inevitable he needs to sit back and enjoy the simple things life has to offer. He’s become so focused on his fear of death, he has lost sight of enjoying his life in the present. She attempts to persuade him to abandon his quest and go back home but she is unsuccessful. She gives him direction to Urshanabi’s house, a man who will take him to Utnapishtim. After a tough journey Gilgamesh makes it to Utnapishtim, who tells him the story of the flood and how although men will die humankind will continue as the Gods vowed never to destroy them again.
In a situationally ironic act, Kreon orders Antigone to be entombed alive and for Polyneices to be left dead in the open. His inhumane command is a sign of his hubris, as Kreon begins to believe that human law is more important than divine justice. Here, Kreon goes against the social expectations of a king, as the Ancient Greek society believed that Zeus despised superiority and conceit. Sophocles further uses dramatic irony when Antigone refuses for Ismene to be martyred for what she did not originally believe in; this surprises the audience of the play, as Antigone is seen to value family ties above all. Eventually, both Antigone and Kreon are either killed or disgraced due to their respective obsessions with family ties and absolute power.
As a result, Enkidu was created to stop Gilgamesh from his tyranny and make him humble. The gods did not themselves directly step in to discipline Gilgamesh, instead they used another creation, Enkidu. However, when Gilgamesh and his new friend and partner killed Humbaba and the bull of Heaven, the gods, without any creation as medium, intervened directly this time by killing one of them (Epic of Gilgamesh, 132). In “The Odyssey,” on the other hand, Homer portrayed the interactions between the gods and the mortals as being strictly direct. First, we saw this direct interaction between Athena, the goddess of wisdom and Odysseus’ son, Telemachus.
“Reverence toward the gods must be safeguarded. The mighty words of the proud are paid in full with mighty blows of fate”(1467-1470) This quote tells us the downfall of Creon and how disobeying the gods with arrogance are punished by fate. This quote and the corrupt actions of Creon are evidence for the message of the play. Sophocles shows us how the selfish acts of the arrogant king who made these decisions on his own killed his loved ones by defying the gods. In contrast to this, Macbeth is consumed by his ambition after being influenced by the witches and his wife.
Similar to Atrahasis, the gods decide to destroy humanity, and feel remorse after causing a flood that almost accomplishes their will. Both Atrahasis and The Epic of Gilgamesh provide the framework that humans are ultimately expendable in the eyes of the gods either due to disobedience or inconvenience as both stories show humans as servants to the gods. This point is reinforced by the Enuma Elis which has Marduk creating humanity to do the work of the gods. In conclusion, the three aforementioned scenes show humanity as equated to servants, objects of the gods, and punished for disobeying their
Zeus was as cruel as God, and they invariably thought of themselves, and considered their life insignificant. In the bible, God punished people who didn’t believed in him, even took their life. In the Greek myths, Zeus also took lives of neighbors of Philemon and Baucis, because he thought they who dwelt in the valley wicked and deserved penalty. The strong power .doesn’t mean they can hurt others, which makes think of officers. They made an attempt to be a governor, but gradually they forgot their original belief.
The person vs. supernatural conflict comes from the fact that many, especially the family of Antigone, are cursed by the gods and their fate is destructive. The major themes/ideas within the production are: civil disobedience (Antigone disobeying the King and the law of Thebes), pride (Creon makes a law that he sees as divine and believes should not be disobeyed by anyone and is later punished for it), Immortal Law vs. Mortal Law (Antigone choses divine law over a law made by man), and Women in Society (the role of women in the patriarchal society in Antigone is very reserved and subordinate to men and Antigone challenges this expectation while Ismene and other women believe they should not risk the wrath of men). There are no subplots in this
Cassius influenced Brutus to conspire against Caesar by stating, Caesar “is now become a god… and his name has been sounded more than [Brutus’s]” (Act 1, Scene 2, Line 118-145-6). Cassius’s arguments convinced Brutus in proving Caesar's murder would be just, but Caesar’s death is unjust because he is being murdered out of Brutus and Cassius’s jealousy. Both of the individuals are envious of the power that Caesar is being given by the people of Rome and want to end his life before they will lose their own power in the senate after Caesar becomes king. Brutus’ naive mind was easily convinced by Cassius that Caesar was not the best choice to assume the Roman throne because he would not listen to their political thoughts. Individuals, such as Cassius and Brutus, in the senate were afraid of having their power decreased because Caesar, as Brutus states, is an “unhatched serpent’s egg” (Act 2, Scene 1, Line 33).
He denied her, because of all her past husbands. This made Ishtar upset so she convinced Anu to send the sacred bull of heaven after him. Enkidu and Gilgamesh defeated the bull together. Later that night Enkidu had a dream that one of them must be killed because this upset the Gods. They wanted Enkidu dead, not Gilgamesh.
For example, gods were very angry at Gilgamesh with his friend Engidu because they killed “the king of the bull-of-heaven” (10). The gods then decided to kill Engidu as revenge because they were mad at him (10). Another lesson learnt also is the existence of death in the society. For example, Engidu died and his friend Gilgamesh was afraid that he might die too (11). He ran away across the sea to avoid death, but he later realized that death is inevitable and no one can evade it (11).
Haemon’s pride leads him to reject his father’s authority and destroys himself out of anger and grief Haemon is so upset that he stabbed himself because he seen that Antigone was dead. People of power such as kings are often forced to chose between family and law. In the book by Sophocles, King Creon has to make such a decision. He issues the edict to outlaw the burial of his traitor nephew, Polyneices. In reaction, his niece Antigone disobeys the law and buries her brother out of loyalty to her family.