ANTIGONE a Public Affairs katabasis by SOPHOCLES
Mar 31, 2015
ANTIGONEa Public Affairs katabasis by
SOPHOCLES
SOPHOCLES
The Greek tragedian Sophocles (497 BC-406 BC) is
known to usBut he did more than just make people
laugh. No less than Aristophanes, he considered
himself a teacher (didaskalos) of his Athenian
audiences, commenting upon and forcing them to
think seriously about public affairs issues. In
Antigone, Sophocles explores though the heroine’s
character the essential quality of ethical
leadership.
HVMANITIES
The humanities are disciplines which study the
human condition – that is, those behaviors and traits
which distinguish us from the animals. The
Humanities seldom yield the intellectual certainty or
the financial benefits which other majors across
campus can promise. Still, we humans cannot
become what we dream of becoming unless we
already know who and what we already are, which is
impossible without the knowledge of who and what
we have already been.
ARTS
The humanities cannot be explored through
scholarship alone. Sometimes the Humanities have
to be sung, or danced, or painted or sculpted – or
some combination of the above. In Antigone,
Sophocles presents a classical examination of
ethical leadership, as seen through the eyes of a
young woman from a noble family.
COMEDY
Rightly judged the lesser of the two dramatic arts.
It’s so easy to laugh, it’s so easy to hate. It takes
guts to be gentle and kind. Laughter is in itself an
invaluable defense mechanism but one can not
construct an actual value system on jokes and
general buffoonery. As much as the DYT personally
adores jokes and general buffoonery. By demanding
a tragic poet, Aristophanes implicitly acknowledges
his limitations as a teacher of the Athenian people.
TRAGEDY
Tragedy is drama about human beings being forced to make
life changing decisions based on incomplete information
which they are bound to misinterpret anyway, seeing that
they are only human beings equipped with human brains. All
too often, these decisions involve two equally lousy choices.
The ancient Greeks did not invent situations like this. They
just found a dramatic form which handled them so well that
everything that came afterward was a refinement.
A TIGHT SPOT
It’s an especially tight spot in Thebes, the city the
ancient Greek deities loved to hate. Oedipus has just
pok’d out his eyes and left town. In his absence, his
sons Eteocles and Polynices agree to take turns
being king in alternating years. Eteocles goes first,
but decides he should keep being king. This
provokes a civil war in Thebes. After the brothers
successfully kill each other, Creon becomes king.
Creon needs to ensure that this never happens to
Thebes again!
THEBAN CIVIL WAR
Eteocles is supposedly the “good” brother. After
Oedipus leaves, Eteocles and Polynices decided to
alternate as king of Thebes on a yearly basis.
Eteocles went first, but then reneged after his year
was up. Therefore Polynices raised an army to drive
Eteocles out of Thebes. The brothers killed each
other in battle. Since Eteocles died defending
Thebes, he receives honorable burial. Since
Polynices died invading Thebes, his corpse is left to
rot. Is this right?
MODERN THEBES
CREON
Brother of Jocasta, brother-in-law and uncle of
Oedipus, et cetera. He has already been interim king
once, and was happy to pass the job to Oedipus. Now
he is permanent king (once more against his wishes)
and feels that he must lay down the law. The brave
Eteocles, who died defending Thebes, is to be buried
honorably. The body of the evil Polynices, who
invaded Thebes, must be left to rot and be eaten by
wild beasts.
ANTIGONE
Daughter of Oedipus and Jocasta, et cetera. Sister of
the late Eteocles and the late Polynices, and of the
somewhat dippy Ismene. She is not impressed with
Creon’s decree forbidding the burial of Polynices
because she believes there is a higher law. This
higher law dictates that she is obliged to make sure
both of her dead brothers are properly buried. She
considers this a matter of justice and also a family
responsibility, as part of the Theban royal family.
KATABASIS
This play is very much a katabasis story. It literally
ends with Antigone’s descent into the grave, from
which she does not return. I would argue that
Thebes itself experiences a katabasis, as the two
wisdom figures Antigone and Creon duke it out over
the concept of ethical leadership. Or perhaps it is
Creon himself? Let’s talk about this some, ok?
THE BIG QVESTION
Is Antigone correct in her decision to bury the
remains of the deceas’d Polynices regardless of the
personal consequences? Is there a possibility that
Creon’s actions are in fact every bit as justifiable as
Antigone’s actions? Which of the two relatives does a
better job of exemplifying ethical leadership in
your opinion?
ETHICAL LEADERSHIP
ANTIGONE:That’s what people say the noble Creonhas announced to you and me—I mean to me—and now he’s coming to proclaim the fact, 40to state it clearly to those who have not heard.For Creon this matter’s really serious.Anyone who acts against the orderwill be stoned to death before the city.Now you know, and you’ll quickly demonstratewhether you are nobly born, or else a girl unworthy of her splendid ancestors.
ETHICAL LEADERSHIP
ISMENE:Think how we’ll die far worse than all the rest,if we defy the law and move against [60]the king’s decree, against his royal power.We must remember that by birth we’re women,and, as such, we shouldn’t fight with men.Since those who rule are much more powerful,we must obey in this and in events 80which bring us even harsher agonies.So I’ll ask those underground for pardon— since I’m being compelled, I will obey those in control. That’s what I’m forced to do.It makes no sense to try to do too much.
ETHICAL LEADERSHIP
CREON:For me, a man who rules the entire stateand does not take the best advice there is,but through fear keeps his mouth forever shut, [180]such a man is the very worst of men—and always will be. And a man who thinksmore highly of a friend than of his country,well, he means nothing to me. Let Zeus know,the god who always watches everything,I would not stay silent if I saw disaster 210moving here against the citizens…
ETHICAL LEADERSHIP
CHORUS:The qualities of his inventive skillsbring arts beyond his dreams and lead him on,sometimes to evil and sometimes to good.If he treats his country’s laws with due respectand honours justice by swearing on the gods,he wins high honours in his city. 420But when he grows bold and turns to evil, [370] then he has no city. A man like that— let him not share my home or know my mind.
CULTURAL COMPETENCE
ANTIGONE:Yes. Zeus did not announce those laws to me. [450]And Justice living with the gods belowsent no such laws for men. I did not think 510anything which you proclaimed strong enoughto let a mortal override the godsand their unwritten and unchanging laws.They’re not just for today or yesterday,but exist forever, and no one knowswhere they first appeared. So I did not meanto let a fear of any human willlead to my punishment among the gods.
CULTURAL COMPETENCE
CREON:This girl here was already very insolent [480]in contravening laws we had proclaimed.Here she again displays her proud contempt—having done the act, she now boasts of it.She laughs at what she’s done. Well, in this case,if she gets her way and goes unpunished,then she’s the man here, not me. No. She may be 550my sister’s child, closer to me by bloodthan anyone belonging to my housewho worships Zeus Herkeios in my home,but she’ll not escape my harshest punishment—
CULTURAL COMPETENCE
CHORUS:Hope ranging far and wide brings comfort 700to many men—but then hope can deceive,delusions born of volatile desire.It comes upon the man who’s ignorantuntil his foot is seared in burning fire.Someone’s wisdom has revealed to us [620]this famous saying—sometimes the godslure a man’s mind forward to disaster,and he thinks evil’s something good.But then he lives only the briefest timefree of catastrophe.
CIVIC ENGAGEMENT
HAEMON:Your gaze makes citizens afraid—they can’t [690]say anything you would not like to hear.But in the darkness I can hear them talk—the city is upset about the girl.They say of all women here she least deservesthe worst of deaths for her most glorious act.When in the slaughter her own brother died,she did not just leave him there unburied, 790to be ripped apart by carrion dogs or birds.Surely she deserves some golden honour?That’s the dark secret rumour people speak.
CIVIC ENGAGEMENT
CHORUS LEADERMy lord, if what he’s said is relevant, 820it seems appropriate to learn from him,and you too, Haemon, listen to the king.The things which you both said were excellent.
CREONAnd men my age—are we then going to schoolto learn what’s wise from men as young as him?
HAEMONThere’s nothing wrong in that. And if I’m young,don’t think about my age—look at what I do.
PLAUSIBLE DENIABILITY
CREON:I’ll take her on a path no people use,and hide her in a cavern in the rocks,while still alive. I’ll set out provisions,as much as piety requires, to make surethe city is not totally corrupted.Then she can speak her prayers to Hades,the only god she worships, for success 890avoiding death—or else, at least, she’ll learn,although too late, how it’s a waste of timeto work to honour those whom Hades holds.
DRAMA PRINCESS?
CHORUSTo be piously devout shows reverence,but powerful men, who in their personsincorporate authority, cannot bearanyone to break their rules. Hence, you die 980because of your own selfish will.
ANTIGONEWithout lament, without a friend,and with no marriage song, I’m being ledin this miserable state, along my final road.So wretched that I no longer have the right [880]to look upon the sun, that sacred eye.
DRAMA PRINCESS?
ANTIGONEIn my wretchedness, why should I still lookup to the gods? Which one can I invoketo bring me help, when for my reverencethey charge me with impiety? Well, then,if this is something fine among the gods,I’ll come to recognize that I’ve done wrong.But if these people here are being unjust 1040may they endure no greater punishment…
CHORUS LEADERThe same storm blasts continue to attackthe mind in this young girl.
DRAMA PRINCESS?
ANTIGONEIn my wretchedness, why should I still lookup to the gods? Which one can I invoketo bring me help, when for my reverencethey charge me with impiety? Well, then,if this is something fine among the gods,I’ll come to recognize that I’ve done wrong.But if these people here are being unjust 1040may they endure no greater punishment…
CHORUS LEADERThe same storm blasts continue to attackthe mind in this young girl.
ARTI MANTHANO
MESSENGER…The lucky and unlucky rise or fallby chance day after day—and how these thingsare fixed for men no one can prophesy. 1290 [1160]For Creon, in my view, was once a manwe all looked up to. For he saved the state,this land of Cadmus, from its enemies.He took control and reigned as its sole king—and prospered with the birth of noble children.Now all is gone. For when a man has lostwhat gives him pleasure, I don’t include himamong the living—he’s a breathing corpse.
ARTI MANTHANO
MESSENGER…Creon saw him, let out a fearful groan,then went inside and called out anxiously,"You unhappy boy, what have you done?What are you thinking? Have you lost your mind?Come out, my child—I’m begging you—please come." 1370 [1230]But the boy just stared at him with savage eyes,spat in his face and, without saying a word,drew his two-edged sword. Creon moved away,Angry at himself, the ill-fated ladright then and there leaned into his own sword,driving half the blade between his ribs.
ARTI MANTHANO
CREONI killed you, my son, without intending to, [1340]and you, as well, my wife. How useless I am now.I don’t know where to look or find support.Everything I touch goes wrong, and on my headfate climbs up with its overwhelming load. 1490
CHORUSThe most important part of true successis wisdom—not to act impiouslytowards the gods, for boasts of arrogant men [1350] bring on great blows of punishment— so in old age men can discover wisdom.