Creon invests more energy in front of an audience in these three plays than some other character with the exception of the Chorus. His nearness is so consistent and his words so urgent to many parts of the plays that he can't be rejected as basically the bureaucratic trick he infrequently is by all accounts. Or maybe, he speaks to thehuman law and of the human requirement for a methodical, stable society. When Creon is introduced , Creon is appeared to be separate from the natives of Thebes. He discloses to Oedipus that he has brought news from the prophet and proposes that Oedipus hear it inside. Creon has the hidden, professional demeanor of a government official, which remains in sharp complexity to Oedipus, who instructs him to stand up before everyone. While Oedipus demands hearing Creon's news out in the open and assembles his energy as a political pioneer by upholding a talk of openness, Creon is an ace of control. While Oedipus is resolved to stating what he implies and on hearing realitynotwithstanding when Jocasta asks and begs him not to Creon is upbeat to mask and dodge. …show more content…
This contention may appear to be persuading, somewhat in light of the fact that as of now in the play we are arranged to be thoughtful toward Creon, since Oedipus has quite recently requested Creon's expulsion. In light of Oedipus' rash silliness, Creon is the voice of reason. Just in the last scene of the play , when Creon's short lines show his excitement to outcast Oedipus and separate him from his kids, do we see that the title of ruler is the thing that Creon craves most
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His personality shows up in his argument. First, he has no clear evidence to support his thoughts and ideas. All he states is that he is the King of Thebes, so all his words are the law. “The State is the King,”(598) means that Creon firmly believes in the fact that everything he says and thinks is correct. He also talks like a sexist and says, “Let’s lose to a man, at least!
Nitpickers might argue, “No! Creon is really just a tyrant who rules the city for his own sake” while holding Creon’s words “Am I to rule this land for others—or myself?” (823) as evidence. However, they fail to realize that politicians are constantly presented with conundrums where people’s will contradicts what they think is right. Their job is to do the right and just thing, and not necessarily what people want.
Fletcher analyzes Creon’s actions through a historical perspective, noting that the Athenian government at the time was self-assured in the success of their democratic processes, with Sophocles being a high-ranking political figure at the time. Sophocles was well-versed in historical and political studies, and the play centers around the ideological fallacies of both Creon and the autocracy he symbolizes. She notes that “unlike the "democratic" monarchs of tragedy, Theseus or Pelasgus, Creon does not consult the citizens of Thebes before he makes his announcement forbidding the burial” (Fletcher). She offers a bit of food for thought that would likely give Sophocles a chuckle, asking “what gives a legal performative its status beyond its utterance by a powerful civic figure?” (Fletcher).
Creon is the tragic hero in this play. Creon exhibits many characteristics of a tragic hero throughout the play Antigone. Creon shows having good fortune prior to his ruling as king, according to the messenger, and having immense power and influence after ascending to the throne. In the play it is revealed, CHORAGOS: “But now at last our new king is coming: Creon of Thebes, Menoikus’ son” (Sophocles I. 1. 196).
In the first scene of the play we meet Creon. The overly prideful power hungry King of the City of Thebes. His City has recently been met with terrible strife as his nephew Polyneices has attacked the former leader Eteocles. Being abruptly placed into power so soon after the city lost their previous leader, Creon needs to show his people that he is a strong trustworthy leader.
The play Antigone features a deep struggle of power for King Creon. Creon faced several insecurities, during his rule, as king of Thebes. These insecurities, which stemmed from an internal power struggle, went on to, not only affect his rule as king, but his personal relationships, and emotions as well. Other reasons for his actions stem from family matters that have hindered Creon's ability to successfully control and rule by himself.
Moreover, Creon has to defend his honour several times as the head of state and lawmaker of Thebes. He defends his honour against Antigone, Haemon, the Chorus and Teiresias, always reminding that Antigone committed “...outrageous deeds when she broke the laws..” and “...she boasts and laughs at what she has done.”. This demonstrates to the audience Creon’s notion as King, is his people should always listen to him
Creon does not keep an open mind, and refuses to see her point of view. Antigone said she buried the body because of God’s law, but Creon puts his law above the God’s. This shows an extreme amount of pride and confidence. Another example of Creon showing hubris is when Haimon says. “It is no City if it takes orders from one voice,” (221).
His principal belief is that they must emotionally detach when deciding upon a verdict in order to overcome the moralities of society. As part of his primary response to Antigone’s defiance, he notably articulates that “kings have other things to do besides [wallowing in] their own woes” (33). This is of significance as the statement is in reference to his comparison of Antigone’s actions to “the pride of Oedipus” (32). Creon is emphatically criticizing the rule of the previous authority of Thebes by attributing Oedipus’ demise to his inability to detach himself from the direct social and emotional environment. Therefore, Creon indirectly suggests that in order to operate a society “more sensibly” authority must evade external influences and moralities (33).
In Antigone by Sophocles, the purpose of Creon’s speech is to explain his new leadership. First, Creon wants to gain the loyalty from the citizens of Thebes. A great king would first need the trust of his state in order to rule effectively. Especially, Creon would need trust from his state after the tragic events that happened beforehand, which was Polyneices and Eteocles dying. He state this fact in his speech: “I am aware, of course, that no ruler can expect complete loyalty from his subjects until he has been tested in office.”
The reader feels pity for Creon for his lack of time to grieve and his tragic mistake that led to the loss of his family, this demonstrates his goodness. Creon, recently succeeded to take the throne of Eteocles, making him king. Therefore, giving him the title of royalty and showing superiority. His power and control over Thebes makes him important, and this power and importance leads to a lack of mercy for criminals.. CREON. I have summoned you here this morning because I know that I can depend on you: your devotion to King Laius was absolute; you never hesitated in your duty to our late ruler Oedipus; and
He is the center of the play, which causes events to happen. The first tragic fall that leads Creon to his downfall is his power madness. His power madness fall can be supported by Antigone’s dialogue, “Further: he has the matter so it that anyone who dares attempt the act will die by stoning in the town.” (Antigone 2).
As long as I am King, no traitor is going to be honored with the loyal man. 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 ( Scene 1). Creon’s regards towards his own laws cause him to withdraw from all other beliefs or opinions that others have to offer him. He believes that the people of Thebes should obey his rules if they want his support.
Creon displays his hubris by explaining how fit he is to govern the state: “I’ll have no dealings / With lawbreakers, critics of the government: / Whoever is chosen to govern should be obeyed— / Must be obeyed, in all things, great and small, / Just and unjust! O Haimon, / The man who knows how to obey, and that man only, / Knows how to give commands when the time comes, / You can depend on him … good lives are made so by discipline. / We keep the laws then, and the lawmakers”(Scene Ⅲ. 33-46). Creon views himself as the law and believes that only he can govern the state.