The consequences of hubris no.2

How Sophocles reveals the consequences of hubris:

Ancient Greek tragedies were used to worship the gods and humble the people during festivals such as the Great Dionysus. Throughout “Antigone” Sophocles portrays a damning indictment of the flaw hubris- a term invented by the Greek meaning excessive pride and self-confidence. Sophocles induces this “fatal flaw” in his main antagonist, Creon, (who because of his hubris inevitably leads himself to his own demise) as prolepsis to a tragic ending, creating a play where the audience is constantly alert for disaster and returns from the play vicariously humbled by the calamity that befalls Thebes due to the arrogance of one mere mortal.

Hubris is used by Sophocles simultaneously to cloud Creon’s proper judgment and make clear to the audience the antagonists true super objective. When Creon first comes to power he announces his edict with a speech about the need for great leaders to exhibit their worth and extols the “unshakable loyalty” of his subjects yet suspects them of taking bribes; “money has ruined many men.” Although his initial paranoia reflects his insecurity as a newly risen leader it is not until the play nears its climax, during Creon’s confrontation with Haemon that Sophocles reveals Creon’s super objective.

“But the man the city places in authority his orders must be obeyed, large and small, right and wrong.” This quotation reveals the hidden fissures in Creon’s patriotic façade. Contrary to what was previously suggested, Creon expects respect and utmost obedience, rather than earning it he believes these to be the prerequisites of power. The quotation;

“Better to fall from power, if fall we must, at the hands of a man- never be rated inferior to a woman, never” emphasizes how self-motivated and ego-driven Creon’s objectives are. His plight to disgrace Polyneices corpse- angering the gods and triggering a plague in Thebes is no longer to keep “The ship of state” safe but to prevent Creon’s pride from being lain “bare to the blows of ruin”.

There is much evidence to suggest that Creon is wary that he is acting selfishly and is putting his own interests before those of the people of Thebes’, “Am I to rule this land for others- or for myself?” when previously, “…who menaces our country…our country is our safety.” Instead of carefully planned speech that encompasses plural pronouns such as “our” that suggests the great country is shared by its inhabitants. Yet in a fit of anger, Creon ironically shows his “colours” and his speech is laden with personal pronouns such as “I” and “myself” whilst the “our” has disintegrated and split a body of people into “others” and “myself”. Perhaps these slips in speech are induced by Sophocles to shed light on the self contradiction people show when they act on ego yet know deep down that they are wrong. Greek philosophers also created the concept of logic, Haemon also suggests that “only the gods endow a man with reason, the finest of all their gifts, a treasure.” Even the leader of the chorus encourages Creon to give Harmon’s advice some thought yet Creon stubbornly replies “What? The city is the king’s-that’s the law!” To the audience it must have been frustrating to see a character so rigid and dogged in his own ideals, a man armored by pride. However the use of question marks may serve to suggest Creon’s self doubt as well as provocation to Haemon, “What?” and “Oh?...and is Thebes about to tell me how to rule?...-or myself?” Haemon accuses Creon of “talking like a child” This reminds us of how young children react when their arguments are failing yet are too proud to confess their mistakes. Speech often becomes laden with question marks intended to taunt, provoke and reinforce their arguments, adding exclamation marks “that’s the law!” to represent volume and dominance. They also make poorly backed references to authority (the law) when they lack reason and knowledge, and therefore have little else to justify their points.

Creon’s ignorance as a result of his overarching hubris will definitely generate much ire with ancient Greek audiences. Sophocles uses irony when characterizing Creon to emphasize his consuming pride and foreshadow the catastrophic denouement. From the beginning of the play Creon expresses much contempt for money “you squandered your life for silver!” characterizing money as a disastrous force that can corrupt even the noblest of men. “Money- you demolish cities…you train and twist good minds and set them on the most atrocious schemes.” The pathetic fallacy attributes much power to the inanimate object and makes money sound like the makings of evil, as if money were a monster, running rampant in Thebes. Creon’s paranoia to money is ironic as Sophocles leads the audience to think- isn’t hubris just as much a monster as money? Feeding on the ego of mere mortals, It has the capability to restrain judgment, and as seen at the end of the play, to bring endemics to cities and cause death and destruction. Ironically, even though Creon thinks Thebes effectively belongs to him the King, the future of Thebes is dependent on Hubris. Furthermore, Creon displays a great deal more fear of money and recalcitrance than to the wrath of the omnipotent gods. Creon’s lack of fear (led by his hubris) and mockery of Antigone’s reverence towards Zeus whilst her future lies in Creon’s palms brand him for sacrilege. Comments made by Creon such as “a twisted mind is the worst affliction known” to Tiresias are both shockingly disrespectful and awfully ironic, again heightening climax and implying a dramatic downfall from power later on in the play. “Never...all my family clustered at my altar worshipping Guardian Zeus-she’ll never escape” Creon is so bold and so brash that he does not consider the stance of the gods whatsoever when determining another beings life and death, especially to immure a reverent, righteous, and dutiful daughter, denying her a quicker death, where all have equal rights. His torture of a girl trapped between life and death will no doubt assure his own punishment.

Sophocles emphasizes on the expected duties and characteristics of the ideal son, who according to Creon should; love unconditionally, “subordinate to your father’s will in every way” and must fulfill the duties, paying the “enemy back with interest” so in effect upholding his father’s reputation. These must have been widely held and conformed beliefs in ancient Greece, as blood ties link family for eternity “Zeus who defends all bonds of kindred blood” and therefore children inherit congenital duties upon birth. This makes Creon’s punishment of Antigone all the more unjust and blatantly portrays Creon’s sensitive ego. Antigone places her familial duties first and sacrifices her duties and privileges of being a woman and a bride respectively. It is therefore harder for the audience to accept Creon’s punishment and increases the emotional climax. Also, his actions against a member of his own family will predictably result in more death within his immediate family.

When the sentry, a soldier of low status and therefore expected to exhibit less wisdom than those in high authority expresses; “Oh it’s terrible when the one who does the judging judges things all wrong.” Sophocles again uses irony to show how Creon’s self-conceitedness clouds his ability to judge and think logically whilst the sentry, albeit of low status remains humble and meek especially to the Gods and is thus the one to see clearly.

Sophocles also emphasizes how the men with the most pride are easily the most sensitive. With Creon’s confrontation with Haemon, Sophocles emphasizes the fragility of the situation as well as the volatility of Creon’s temperament by structuring Haemon’s confrontation in a circumlocuted fashion. At first Haemon appears to praise his father, “only the gods endow a man with reason, the finest of all gifts…I rejoice in your success…nothing more precious…Now don’t please, be quite so single minded, self-involved, or assume the world is wrong and you are right.” Sophocles then allows climax to build as Haemon becomes increasingly frustrated with his father’s obstinate views and finally comes to a climax as Haemon storms off “And you will never see me, never set eyes on my face again.” This final warning where climax reaches its peak acts doubly as a warning to Creon, to foreshadow Haemon’s suicide in the final act of the play.

Sophocles generates an intense build up of dramatic climax in “Antigone” featuring powerful literary devices such as irony to accentuate Creon’s dogged ideology and eminent hubris. This heightening of climax signals a drastic tragedy where wisdom is learnt to late and all is too late for hope. Ending with a choral verse on the joy of wisdom or the wisdom in joy, Sophocles delivers a moralistic play in which all can sympathize the death of the righteous and understand the consequences of hubris.

Downfall of Creon

Antigone by Sophocles consists of many literary devices used to foreshadow future events in the play. I am going to focus on how these devices were used by Sophocles to foreshadow the fall of Creon.

Creon was characterized as a very ignorant king as he always believes that he is right and no one dares to go against this. However, Haemon tries to convince his father into changing his perspective “You’ve seen trees by a raging winter torrent, how many sway with the flood and salvage every twig, but not the stubborn- they’re ripped out, roots and all.” (796) The imagery of trees symbolizes a family as a whole and in this case, the royal family. The use of “raging winter torrent” somehow works like a list of three of negative, violent images to emphasize on how harsh life is. Also, Haemon refer to Creon as “the stubborn” and states that “they’re ripped out, roots and all.” This is when the foreshadowing technique comes in as later on in the play, the only “root” of Creon, Haemon ends up stabbing himself to death.

After that, Haemon continues on by giving another example, in other words, another warning to Creon “Bend or break. The same when a man is sailing: haul your sheets too taut, never give an inch, you’ll capsize, and go the rest of the voyage keel up and the rowing-benches under.” Haemon compares Creon’s unchangeable ego to a sailing man holding the sheets too tightly which is very effective in conveying the character of Creon because if we really think about it, holding the sheets of a boat in the middle of the windy weather is already very hard while Creon “never give an inch”. This shows that Creon is a very ignorant character. The future of Creon was predicted clearly in “you’ll capsize and go the rest of the voyage keel up and the rowing-benches under”. This quote is saying that if Creon holds on too tightly to his ego and never listens to anyone’s advice, he will have to face his downfall.

Sophocles’ use of literary devices to foreshadow the fall of King Creon was very symbolic and effective in bringing the message across to the audience. This is “dramatic irony” because it is all so clear to the audience that the downfall of Creon was already predicted throughout the scene while none of the characters in the play knows it.

The consequences of hubris (by Annette Wu)

The consequences of hubris:

How does Sophocles reveal Creon’s overarching hubris?

Hubris: exaggerated pride of self- confidence (Merriam Webster)

Hubris is a force that clouds Creon’s vision but also reveals his true super objective. Lines 731- 760 demonstrate this, “Better to fall from power, if fall we must, at the hands of a man- never be rated inferior to a woman, never.” Reveals Creon’s misogyny yet paired with; “But the man the city places in authority his orders must be obeyed, large and small, right and wrong.” Reveals the deep fissures in Creon’s patriotic façade and the hubris that motivates his actions, overtaking logical judgment as the play progresses.

It appears in the beginning of the play that Creon’s objective was to show his citizens the consequences of treason. Posing as serving ruler and a friend to his “loyal” people Creon, perversely parades the ideology that any man can be corrupted if money is at stake; “Money- you demolish cities…you train and twist good minds and set them on the most atrocious schemes.” Creon’s personification of money by addressing it with the personal pronoun “you” is representative of his stubbornness. The pathetic fallacy is perhaps used by Sophocles to demonstrate how Creon believes money to be a negative force that no ordinary citizen is immune to and therefore is prone to. This is controversial as Creon personifies “evil” whilst he understates the omnipotence of the mighty gods- Zeus and Justice. This irreverence displays his misplaced paranoia, instead of fearing the almighty gods he fears any threats to his visage as a respected, feared and successful ruler. This type of thinking shines light on Creon’s shrouded logic. Although every human being is endowed with the ability to reason through fact, instinct and experience, Creon uses his pride rule the country. Creon self consciously notes that “the man society places in authority” can be “right and wrong” must be obeyed either way. This power and respect is worthy for the gods and therefore any mortal assuming such a position has matched and belittled the might of the gods. The root of his misogyny is not explained however, “I am not about to prove myself a liar…never let some woman triumph” exposes Creon’s profound self-pride therefore Sophocles was using misogyny to complement the element of hubris rather than setting it as a theme. Creon’s paranoia also leaks through from his expectations of the ideal son. “Or do you love me no matter what I do…that’s how you ought to feel within your heart.” Creon expects respect from his subordinates rather than earns it. He also expects Haemon’s unconditional love and complete obedience “subordinate to your father’s will in every way.” The juxtaposition between the two demonstrates how Creon wishes to achieve love, respect and veneration through the installation of fear and believes that people are given congenital duties, for example Haemon, born to Creon naturally inherits his father’s enemies and must spend his life upholding his father’s reputation. This concept is paralleled by Antigone’s super objective of fulfilling her duties as a daughter, to grant her family peace in the underworld. This emphasizes on the irony of Creon’s actions, and the lack of logic in his thinking- he expects his son’s unconditional love and obedience yet deplores Antigone for wanting to accomplish her role as a daughter. In this, Sophocles reprimands those who act before they think (thus lacking proper judgment) and thus those with an excess of ego.

When the sentry, a soldier of low status and therefore expected to exhibit less wisdom than those in high authority expresses; Oh it’s terrible when the one who does the judging judges things all wrong.” Sophocles uses irony to show how Creon’s self-conceitedness again clouds his ability to judge and think logically whilst the sentry, albeit of low status remains humble and meek especially to the Gods is the one who is able to see clearly.

Sophocles also emphasizes how the men with the most pride are easily the most sensitive. With Creon’s confrontation with Haemon, Sophocles emphasizes the fragility of the situation as well as the volatility of Creon’s temperament by structuring Haemon’s confrontation in a circumlocuted fashion. At first Haemon appears to praise his father, “only the gods endow a man with reason, the finest of all gifts…I rejoice in your success…nothing more precious…Now don’t please, be quite so single minded, self-involved, or assume the world is wrong and you are right.” Yet allows climax to build as Haemon becomes increasingly frustrated with his father’s obstinate views and finally comes to a climax as Haemon storms off “And you will never see me, never set eyes on my face again.” This final warning where climax reaches its peak acts doubly as a warning to Creon, to foreshadow Haemon’s suicide in the final act of the play.

Through character interaction, prolepsis, and structure Sophocles shows the audience the consequences of hubris- allowing pride to act instead of responsible, proper judgment will no doubt result in tragedy.

Thuy Anh's essay

To what extent has Creon been insulted by his own son? How did Haemon provoke Creon?

The pages 93 to 99 of Antigone, a play written by Sophocles, carry varying techniques in which they build up tension between the relationship of Creon and Haemon. Specifically is the use of language and diction being the major emphasis in provoking Creon’s ego that perhaps leads him to a peak of anger. His “I” is too big that it blinds him from justice, drives him to decide to punish his own son to save his image of being a King.

As under Greek era, a child’s social expectations regarding behaviour, thoughts, tone in talking,… must be followed by rules that show extreme respect towards parents. However, Haemon, the king’s son, is the one who has negative attitudes aiming at his father. This truth represents a significant breakout in which a character such as Haemon, who is apart of the royal family therefore must be highly aware of his action, decides to be rebellious, standing against his father. Sophocles explores the use of informal language to support this idea, in which Haemon pronounces, in front of Creon and The Chorus, that there is no one in Thebes who would ever say anything displeasing to Creon’s face. The sense of “in the face” sounds like a scold that Haemon strikes down on Creon, spoken by a person who is in a higher position than the other, telling Creon what he does is wrong, in which at this point, Haemon looks down at Creon and that he hints that his respect for Creon is no longer available. Furthermore, the use of direct language also works as a factor that provokes Creon’s ego, especially Haemon’s insulting words: “self-minded”, “self-involved”, “empty” and “insane”. The pair of adjectives “self-minded” and “self-involved” clearly construct who Creon really is, always puts himself first upon everything, always does things that benefit himself only. Also, the word “empty” is very significant as a king is expected to have qualities regarding being wise, considerable whereas Creon is completely contrasting. “Empty” suggests shallowness and perhaps immaturity that Creon holds. Significantly is the word “insane”, insane is usually referred to people who suffer from mental illness or people who are not able to control their behaviour, which causes madness. Haemon directly says this to Creon, seemingly reveals a discourteous attitude towards Creon, insulting him deeply. Haemon’s choice of words as well as his tone while speaking is very significant towards the idea of going against the laws, showing no manor towards Creon, making him lose face in front of The Chorus. As a result, Creon, being offended, decides to punish his own son for being disrespectful and also for being on the “wrong” side. “you, you will pay, taunting and insulting me.” Rather than punishing Haemon for following the “injustice” (according to Creon), Creon bases Haemon’s crime entirely on his contemptuous attitude towards Creon, especially based on the fact that Haemon dares to insult Creon in public. This is referred back to how Creon sets his pride and reputation as a priority, no matter what, he has to withhold his image. Also, Creon has a high demand and require of respect from others towards him, in this way he can gain power in controlling Thebes and its people.

Not only Sophocles has used language and diction to abuse Creon, but also by pinpointing his weakensses, Sophocles has created a climax in Haemon’s insult towards Creon, further reflecting on family tension within the play. It is clear and certain that Creon pays specific care for his power and his reputation, Haemon directly makes him seem powerless and unworthy to be respected. He also pronounces “the whole Thebes denies it, to a man.” This phrase implies two different ideas in which “the whole Thebes denies it” significantly lowers his power down, to an extent that his own city is raising against him and that he is not able to control. The second part that also hits his “I” is “to a man”. Here, Haemon devalues Creon by comparing him with a man, seemingly suggest that Creon is no king, but rather an ordinary man who has no authority whatsoever. Creon definitely finds Haemon’s impertinent words extremely insulting that his pride is wounded. Further more, Haemon keeps striking down on Creon by continuing touching on his weakensses. Creon has always been suspecting a ‘dark side’ where people talk about him behind his back. Haemon directly proves his suspicion right by saying:” the rumours spread in secret, darkly”. Once again, Creon’s pride is hurt when he now knows his people are not loyal to him, making him seem weak and debilitating.

It is extremely forceful that Sophocles has chosen Haemon to be the only man in the whole of Thebes to stand up against Creon. It is also very significant due to the fact that what Haemon does is completely contrasting towards the intense children idealistic of being obedient and respectful towards parents under the Greek era. However, Haemon’s bravery is similar to nowadays’ society where the rules are not as strict and that children perhaps have a say within the family, but it would also be daring to say such insulting words towards parents.

Sophocles has set up an argument between Haemon and Creon to reflect Creon’s corruption as well as the extreme social expectations at that period of time. By successfully using language and diction to create dramatic irony and family tension, therefore build up a surprise towards the audience.

Van's essay

Essay: How does the Sophocles foreshadow the tragedy at the end of the play through connecting the play with the citizens’ beliefs?

In the play Antigone, written by Sophocles, the mention of Gods in characters’ speeches as well as in the chorus highlights the strong religious beliefs in Gods within the Greek citizens of Thebes. By connecting the devices of characterisation of Creon and Antigone, and chorus with the beliefs of the citizens of Thebes, Sophocles is able to emphasise the device of prolepsis of the tragedy at the end of the play.

Creon’s characterisation is portrayed as self-motivated and egotistic through his argument with Haemon about Antigone’s action. As the quarrel continues, Creon states, “Am I to rule this land for others – or myself?” The diction of “myself” explicitly clarifies his selfishness as a king is expected to always consider for his citizens, not for himself. The constant use of hyperbole in his speeches such as through the phrase, “she destroys cities” (exaggerating Antigone’s crime) explains that by devaluing people around him, Creon can feel the importance of an authority satisfying his ego. However, the Greek people believe that Gods consider ego along with selfishness as a sin. The chorus implicitly mentions about “delusion, blithe” and “ . . . unaware till he trips and puts his foot into the fire” which implies the result of ego. The words “delusion” and “blithe” demonstrate that ego blinds Creon and hallucinated him with his content in being an absolutely powerful king with all the people of Thebes being under his control. Nevertheless, the use of ellipsis acts as a turning point in the speech as the outcome of ego is revealed within the chorus’s mind. Creon then will then become from “unaware” to aware as “he trips” but the realisation is too late which results to “foot in fire” which implies the punishment Creon will receive which is to lose all of his family members. The punishment by God serves as an irony due to the fact that Creon is also the one who insults Antigone’s family members, her brother, Polynices. Consequently, the belief is illustrated that the payback price is determined by the same degree of sin committed (ego). 

Anitgone is a rebellious woman character against Creon, the king of Thebes, due to her strong beliefs in Gods. She violated Creon’s law being aware that the punishment will certainly be dead. During her conversation with Ismene, she states that, “death will be glory” for her which suggests that Antigone believes that Gods witness everything and will glorify her for actions. The belief of Gods watching everything in Greece can also be the reason leading to democracy as there is no point in hiding the true feelings while God knows everything. Therefore, Antigone bravely admits her action violating the laws with pride. The Greek audience would also agree with Antigone as Greek people believe a mortal human can never be compared or even win over the Gods which devalues Creon in the audience’s eye creating dramatic irony – builds up sympathy towards Antigone. Nonetheless, although the chorus mentions about Antigone’s being the “last root” highlighting her toughness, there is no praise for Antigone in the chorus’s speeches. Even though Haemon reports about the rumours of Antigone deserving glory while the audience may find the source unreliable due to his passionate love with Antigone, there is no real evidence that the Greek citizens praising her actions. On the other hand, the speech after Antigone being escorted out of the palace takes place when Creon is present, which may outline that the chorus’s real thoughts are still locked by fear for Creon as no one dares to taking on Antigone’s side. If that is the real situation, Haemon’s report of the rumours can possibly be true hinting that Creon will change his mind of not killing Antigone. However, because every citizen is overcome by fear except for Haemon, it forebodes that Creon may not be able to save Antigone in time which also foreshadows the following death of Haemon. 

Overall, the device of prolepsis is portrayed successfully by Sophocles by connecting the Greek beliefs with the play. Through the characterisation fo Creon and Antigone, and the use of chorus, every punishment and outcome of the play can be predicted adding dramatic tension to the scenes within the play as the audience may expect something else or proving their predictions are right which attracts the audience’s attention throughout the entire play.

Veronica's Antigone Essay

Q: To what extent is Haemon’s will/stance challenged by the fact that his father is an autocrat in a patriarchal society?

Sophocles’ Antigone, one of his three Theban Plays, vividly tells the story of Antigone’s condemnation to death by her cousin Creon the king of Thebes while carrying out the familial duty of burying her brother. Creon’s overpowering autocracy limits the degree of autonomy among citizens in his State by stretching as far as to suppress his own son in the same way. In the above pages, we see the first encounter between Creon and Haemon. Sophocles chooses to shift Haemon’s superobjecetive noticeably throughout the scene; perhaps the greatest reason why this is so is due to Sophocles’ portrayal of Creon as an absolute autocrat in a primarily male-oriented society (that of ancient Greece). Through employment of various dramatic techniques with emphasis on characterization of male protagonists, Sophocles illustrates the extent of Creon’s absolute power on Haemon’s self expression.

Creon can be classified as the stereotypical tyrant who enjoys (or rather, tries to enjoy) complete domination over his subjects. Creon if often audaciously outspoken almost to the point of blatant brazenness, even to the point of using Zeus, the almighty Greek god of all gods’ name in vain ‘I swear to Zeus as I still believe in Zeus’ (74). As it is often the case with such rulers, Creon’s ego undergoes rapid growth, which is chronicled throughout the play. Creon’s initial decree that banned anyone from burying Antigone’s brother Polynieces (70) is almost on par with the decrees of the gods themselves. Ancient Grecians considered death and the Underworld some of the most powerful religious symbols; the fact that a mere mortal ruler of a small state dares to condemn an ‘offender’ to death by giving the dead proper burial rights is directly representative of hubris. Ancient Greeks also believed that a woman’s holiest duty was arranging and carrying out the burial of her family member following their death, and that all people were rightly deserved of proper burial rights. By condemning Polynieces’ body to be eaten by savages in the wild and forbidding his sister to carry out the proper burial ceremony, Creon is treading on thin ice, as he is purposely going out of his way to defy and upset the gods. It must also be remembered that Ancient Greece was a strictly male-dominated patriarchal society where men sough their ‘rightful’ positions as heads of households and the center of governments. Because of this, it is only natural that Haemon’s willful defiance of his father’s rulings is subject to much graver circumstances than they it would be considered in a more autonomous setting.

Readers’ first reception of the character of Haemon may be negative, as he opens his conversation with Creon with the words ‘I obey you’ (73) obviously directed at his father. His first words do carry an element of surprise: Surely one would do anything to save the life of his fiancée, instead of pledging subordination to his father who also happens to hold the life of said fiancée in his hands? However we soon come to realize that Haemon’s words are carefully chosen with reason. Haemon. with the three words, quickly establishes his standing in this confrontation between his father and himself- that he wishes to avoid a heated altercation in which Creon could respond to emotionally. Even from his opening words, we can see a parallel between Haemon’s and Creon’s characters, Haemon as the more rational, level headed and Creon at the helm of his throne, abusing his powers as a monarch any time he wishes to.

Creon interprets Haemon’s ‘I obey you’ as his dedication to his father, not his bride, and quickly returns his own assent ‘That’s how you ought to feel within your heart, subordinate to your father’s will in every way.’ (93) ‘Subordinate’ insinuates that father-son relationships in ancient Greece were rarely borne of emotion, rather forced. The diction suggests sons’ almost subserving their fathers by carrying out their filial roles, and that they are forced into such a ‘job’. Creon then displays his apparent distaste for women ‘to produce good sons, a household full of them, dutiful and attentive’ (93). Creon’s characterization of women is rather primal, as if women are merely mechanized tools of breeding. Again, expectations of the average ‘dutiful and attentive’ son are highlighted; from this, we can see further how Creon perceives Antigone: ‘a worthless woman’ (93). ‘Spit her out’ (93) To Creon, Antigone is much like an unpleasant taste lingering in the mouth. Creon believes that relationships can be ended as easily as physically getting rid of the ill taste; Creon’s naïvety and myopia are in full display throughout this comment. Creon’s reasonings are quite often thin on logic; we can see that Creon wishes to play on his son’s emotions in order to detach him from his future wife.

Haemon’s next words are carefully chosen following Creon’s explosive monologue. Instead of becoming deterred and altering his argument as Creon obviously intended, Haemon seems to have strengthened his stance and in turn his feelings for Antigone’s deeds. ‘Now don’t, please, be quite so single-minded, self-involved, or assume the world is wrong and you are right’ (95) Haemon tries to approach the subject indirectly and diplomatically by implying that Thebes thinks of Antigone ‘No woman, they say, deserved death less, and such a brutal death for such a glorious action’ (95). This sentiment contrasts deeply with the way Creon views Antigone; Haemon subtly begins to view Antigone’s prior action as heroic and ‘glorious’. Haemon also tries to justify Antigone’s actions instead of taking her side ‘She, with her own dear brother lying in his blood -- she couldn’t bear to leave him dead, unburied, food for the wild dogs or wheeling vultures.’ (95) Instead of letting his emotions get the better of him like they do Creon by linking Antigone’s ‘offense’ to his misogynistic traits, Haemon stays level headed and approaches Creon with logic and justifies her actions. Through Haemon’s monologue readers are provided a glimpse into the mindsets of the ordinary and how, unlike that of their ruler, Creon’s subjects feel that Antigone’s burial of Polynieces is more than justified ‘She deserves a glowing crown of gold!’ (95). ‘... such men, I tell you, spread them open -- you will find them empty!’ (95) Toward the latter half of his monologue, Haemon begins to show glimmers of contesting against Creon; Haemon goes as far as to leave a foreboding message for his father, hinting that the more egotistical Creon becomes, the worse the consequences will be. Somehow Haemon’s ‘warning’ holds more weight than that of the chorus’, as once again the roles of a parent and his son are subverted.

Haemon continues on his argument in a temperate, poised and more controlled manner. This may be so as he realizes the futility of his warnings as Creon is not very likely to heed them, and because of this, Haemon is trying to reason as much as possible with his father; his superobjective becomes a touch more aggressive. Haemon is not afraid to forebode his benighted father of the devastating consequences to his hubris ‘Haul you sheets too taut, never give an inch, you’ll capsize, and go the rest of the voyage keep up and the rowing-benches under’ (96). His emotions are noticeably unaffected even through Creon’s forcible coercions; his objective in the scene, best summarized by ‘Oh give way. Relax you anger -- change!’ (96) remains steadfast despite them. Haemon speaks the pragmatic words of the citizens ‘It’s no city at all, owned by one man alone’ (97) which most directly challenges Creon’s position.

From the above, it can be concluded that Haemon’ will and stance in presenting his argument is challenged by the fact that he is addressing his own father, an autocrat, in a strictly patriarchal environment. This conflicting tension is plainly showcased from the heated arguments taken place between Haemon and Creon, Sophocles’ depiction of Creon as an autocratic character, and Sophocles’ portrayal of Thebes as a male-oriented society. Creon’s challenges prove futile towards Haemon’s achieving his superobjective; Haemon proves ever resolute, determined on vouching for justice, even if it means sacrificing his life for it.

How does Creon’s misogynistic character lead him to a tragic abandonment?

Antigone Essay

Cathy VO

After Haemon’s entrance in the play, Creon’s long speech to him consists of two main things; men are better than women and Antigone must die. In the beginning of the play, we have the sense that Creon is a misogynist but it is only till now that the reader can see the extent to how much he despises women. The first advice that Creon gives to Haemon is to “never lose your sense of judgement over a woman” – this is appointed to all women in general and how Haemon should not be any less self-assured around a woman’s presence or love. Next, Creon says he “caught her in naked rebellion” which’s clearly directed at Antigone only. ‘Naked’ and ‘rebellion’ contrast each other when put in the same sentence because ‘naked’ symbolises fragility and defenceless while ‘rebellion’ has connotations of fearless, bravery and heroic but when put together, Creon shapes what Antigone did to be an embarrassing revolt rather than a courageous one. Though, one might interpret it differently and say that it doesn’t sound embarrassing but more like a triumph because ‘naked’ suggests that Antigone is not afraid to be unprotected and go out there by herself to do what she believes is right. Hence, this thought suggests that Antigone’s sexuality actually intimidates Creon and that she might be braver than he can ever be so in his self-driven motivation to be the strongest and most powerful man in Thebes, he has her killed to eliminate his ‘competitor’. Sophocles’ use of emotive language builds up tension throughout the play and for the reader, it creates an expectation that something tragic will happen to Creon, like the proverb, “A man’s character is his fate” by Heraclitus; hence Creon’s misogynistic character will be the cause of his abandonment.

Moreover, Creon’s determination to have Antigone killed is so strong that he would “let her cry for mercy, sing her hymns to Zeus who defends all bonds of kindred blood”. In Greek beliefs, everyone deserves to have a proper burial and if someone decides to go against it, the Gods will be angry and punish that person. In this case, Creon is doing what exactly is considered to be disrespectful to the Gods, yet he isn’t scared of the consequences. If Zeus is provoked, he would use his lightning to punish Creon but it is as though Creon is challenging him to that and going against his rules. This foreshadows how Creon will be penalised later on. Also, the fact that he would let a princess “cry for mercy” even though what she did was right; it highlights how Antigone’s gender makes her ‘crime’ even worse and her punishment the worst. The mentioning of Zeus here is very significant as it acts as a prophecy to the ending of the play where the ‘bonds’ of Creon’s ‘kindred blood’ are all broken and Zeus as a defender of that should stop it from happening, however, he does not help Creon.

Finally, the extent to how misogynistic Creon is is shown through the phrase “...there are other fields for him to plow.” A misogynist is a person who cultivates a hate for women, usually displayed by their beliefs, actions and use of language hence this quotation has a sexist tone to it and it is ironic how there are actually no other fields for him to ‘plow’ as he died with Antigone. Sophocles’ use of powerful diction increases the dramatic tension between each character and foreshadows how that tension will rupture causing destruction to the noble family.

Rosa's Essay on Antigone

Rosa Chung                                                                                                                                                                                                        2.13.12

Antigone Essay                                                                                                                                                                                            Ms. Basel

Q. How Sophocles develops the POV of how Creon’s tendency to be misogynistic links to his paranoia of damaging his ego, and the effects on the audience.

               

                Within Antigone, (the third tragedy of a Theban trilogy, written by Sophocles), Sophocles explores the link between Creon’s misogynistic mindset and his damaged pride through the use of threatening diction towards Antigone. This creates empathy towards Antigone, contrasting the consequential growing antipathy towards Creon. Sophocles also uses the build-up of tension through structure and anaphora to intensify the conflict between Creon and Haemon, climactically leading to verbal misogynistic outbursts by Creon; this ultimately portrays how the use of hurtful phrases towards the female gender acts as a selfish defence mechanism to protect Creon’s ego.

                A misogynist is one who cultivates hatred for women, shown through his beliefs, actions, and language. From lines 536-554, Creon delivers a lengthy speech admonishing Antigone’s attempt at providing burying rituals for her brother, Polynices. Sophocles amplifies the hateful tone of Creon’s dialogue after Antigone directly recognizes Creon’s faults as a leader to the public, claiming that he is a “mere mortal…a fool….(with) wounded pride”. These words are exchanged in a straight-forward manner, with no hint of respect, as if Sophocles implies that Antigone feels that Creon is not worth her full effort and does not feel that he should be treated as his status suggests he should be. Therefore, it seems as though Antigone is mocking Creon’s rule, rather than attacking him to justify her actions. This “insolence” infuriates Creon in that a woman of lower status has not only disobeyed his rule, but has ridiculed his actions as well. The fact that Antigone has gone against him in public also puts pressure on Creon as his unnatural concern for his portrayal by the Thebes is heightened- especially because Thebes is driven by patriarchal ideals, so the idea of a socially weaker woman challenging a man of power would emasculate the man if no action was taken.

                To avoid this personal humility, Creon shields his vulnerability with anger, as Sophocles begins his counter-attack with a provocative, yet rhetorical question, “No?”, to highlight Creon’s inability to directly respond to Antigone’s speech (in a way, the diction “no” is a filler to veil Creon’s speechlessness-implying that Creon recognizes/feels the power of Antigone’s words). Perhaps this shows that Creon somehow realizes that her words are true, but refuses to believe so, due to his excessive pride. Therefore, the rest of the speech is aimed to accuse Antigone of going against Thebes rather than his private beliefs, explaining to the audience how “this girl…overrode the edicts WE made public…mocking US”. The use of collective pronouns “we” “us” allows Creon to assure himself and the audience that he is not personally offended (that his pride is intact), as showing to the public that one is personally offended/hurt would be considered weak to a man of high rule and believer of patriarchal ideals, Creon.

                Perhaps the use of Thebes’ power along with his own is to show that Creon himself cannot go against Antigone alone, but Sophocles hides this weakness with strong, hurtful diction, as Creon highlights Antigone’s stereotype in a patriarchal society by calling her a “slave…” (line 534). This word is very strong and shows the contempt Creon holds for Antigone not only as a woman, but a sub-servant human, purposely assuring that she is not a risk to his ego (however this excessive concern suggests Antigone IS somewhat of a risk). This personal threat is further implied when Creon’s character shames Antigone, “I am not the man, not now: she is the man”. This phrase isolates Antigone from the norm of society, entailing that she cannot even be classified as a woman-that she does not belong in this social order and therefore should be eradicated as a threat from his ego. Because Antigone does not fit the woman’s stereotype, Creon may not know how to handle someone who goes against his patriarchal thought process, and therefore responds in anger to hide his helplessness. Her crime is also emphasized as it is compared to a crime capable by a man, inferring that men are able to commit harsher offenses and can therefore achieve further goals than the average woman in Ancient Greek culture, as woman are not only stereotypically weaker, but restricted by LAW from carrying out certain tasks. Therefore, Creon once again stresses Antigone’s failure to comply with his rule, treating her like a criminal for going against her womanly stereotype.

                However, the reference of Antigone’s crime being “man(ly)” may hint at the growing threat Antigone is becoming to Creon. Sophocles’ intentions of giving the title of man to Antigone and not Creon may be to depict the true power she holds over Creon in a patriarchal society, as what Antigone has done is stronger and more intimidating than what Creon wants Thebes to think of his actions. To specify, Antigone has broken Creon’s very first law of banning Polynice’s burial, and this may cause Creon to fear Thebans questioning the legitimacy of his rule if a woman has broken his first edict, as the first ruling is equivalent to a first impression-Thebans could forever view Creon as an unsuccessful leader. Therefore, Antigone as a threat to Creon’s pride increases the paranoia Creon holds of maintaining his status.

                The growing paranoia is paralleled with Creon’s misogyny and anger towards Antigone through the structure of the continuous dialogue between his character and hers. As the argument progresses, dialogue between the two becomes shorter, intensifying the stress of the situation and Creon’s attentiveness to “win” over Antigone’s responses, as he believes them to be attacks to his ego rather than valid answers (“brother, yes…) to Creon’s rhetorical questions (Wasn’t Eteocles a brother too-cut down…?”). Creon’s arguments seem more alert and without any wholesome meaning (“so disloyal!”), acting as devices to protect his pride from Antigone’s replies, which are only aimed to consistently argue her own belief (“not ashamed…to honor my brother…”). Therefore, Creon does not directly answer Antigone’s questions, but shifts her meaning to an offense at Creon, responding with misogynistic insults, “no woman is going to lord…over me”, implying that these insults are only used when Creon feels that he is threatened and needs to maintain his ego. This contrast of purposeless anger with passionate resoluteness allows the audience to feel empathy towards Antigone and antipathy towards Creon.

                Creon’s paranoia is heightened in lines 724-848, when Sophocles creates a dialogue between father and son (Haemon). At this point, Creon seems desperate in trying to regain his pride by attempting to persuade his son to follow his father’s ideals, advising Haemon to “never lose (his) sense of judgement over a woman….it all goes cold…a worthless woman…” This advice has no clear justification to it, and is quite biased and illogical. Sophocles may have implied that Creon becomes more illogical to contrast with the notion that Ancient Greeks founded the term “logic” and its basis. To go against one of the frames of Ancient Greek society, Creon’s illogical behaviour suggests that HE does not belong in his position, much like how he believes Antigone does not fit in the female stereotype (his pride is hurt by being compared to someone Creon despises) Therefore, Creon’s paranoia has caused him to become misogynistic without clear reason, other than to selfishly protect his deteriorating ego (and not, to simply help his son succeed in his future), leading to a distortion of what aspects to prioritize (such as family or ego).

                However, Creon’s attempt at influencing Haemon to side against Antigone seems to fail, as the intensity of misogynistic insults increases as Creon helplessly tries to make the opposite sex as undesirable as possible, describing Antigone “a misery in bed…spit her out, like a mortal enemy...I’m going to kill her!” These words portray women in general as pests rather than people, only providing ephemeral bouts of pleasure before “it all goes cold”. To call Antigone a “mortal enemy” implies that Creon is not actually speaking TO his son, but outwardly confirming his own beliefs-to motivate himself to “kill her” and eradicate his threat. The use of anaphora “she she… never…never” emphasizes the contempt Creon holds for Antigone, as if his character is meant to be stuttering out of anger. The stuttering could also symbolize Creon’s fears, as he personifies “anarchy”, something Creon thinks of as the “greate(st) crime in all the earth”, or something he hates and fears, as a “she”. This links the idea of Creon’s contempt or fear for something with his hatred of women.

                 The rest of the conversation’s structure resembles the argument between Antigone in Creon, suggesting that father and son disagree as much as Creon and Antigone, in that Haemon eventually declares his loyalty to his fiancé (Antigone) and threatens Creon that “her death will kill another”, or Haemon himself. As a response, Creon breaks all family connections and accuses Haemon of being a “woman’s slave”, putting his own son below what Creon believes is “worthless” (a woman). This accusation is linked to the devastation that Creon feels in realizing that his own son, a MAN, has sided with the “mortal enemy”, a woman. This implies that Antigone has overtaken Creon’s control by winning over his son, a symbol of a father’s pride in Ancient Greece (therefore at this point, Creon’s pride has been hurt). The repetition of “slave” (line 534 and line 848) portrays the unwavering misogynistic behaviour Creon portrays when his ego, in which he is willing to prioritize his pride over his family.

                In that sense, Sophocles’ descriptions of Antigone and women in general, as told by Creon, seem to become more exaggerated as dramatic tension within the scene increases, between Creon and Antigone, Creon and Haemon. This tension is depicted through the use of harsh diction and anaphora, providing stark contrasts between the characterization of Creon and his opposers (Haemon & Antigone). Perhaps the use of misogyny not only acts as an artificial and superficial assurance of an unscathed ego, but also reveals the fragility of such a supposedly powerful leader, too consumed in his own pride to understand the harm he commits his own behalf.

Asian Antigone

As a Vietnamese, I can see that constructing Antigone into an Asian version is not that easy because Asian cultures are very different from foreign cultures. If I was to construct Antigone Asian-ly, I would focus on speech, costumes and settings

Speech: First of all, Asians generally are more reserved in their actions and speech (they don't straightforwardly speak up their opinions no matter how upset they are, especially women). Most Asian films and dramas allow characters to express their thoughts and expressions through extremely metaphoric, symbolic speech. This way, although the character shows no expressions, the audience can still understand very clearly their intentions. So this means I will focus very closely on the speeches of each character and use many symbols throughout the whole play.

Costumes: Since I want to focus this play on ancient Asian society, the characters will be dressed as ancient Chinese people. The costumes can show how each character is treated by society . For example, Antigone is a princess but as her father is not a king anymore, people don't really treat her like a real princess. So in this case, her costume will be quite princess-like but at the same time, it will be same same as the costume the maids have. etc....

Settings: the props can be used to foreshadow the future events in the play ,express the feelings of the character. Certain props can be used as a symbolic device. The environmental factors on stage (e.g: storm to convey the expression of anger) can help the audience understand more about a certain scene or certain situation

Asian Antigone by Khanh

Speaking from a Vietnamese point of view, the central elements to a Vietnamese' Antigone would be: setting, characterisation and costumes.

1. Setting:

Outdoor: The scene needs to be filmed in a traditional temple-like palace, with the roof in ancient looking bricks, frames and pillars made from polished wood. Especially the platform of the entrance to the palace (where the Creon's chair is situated when he wants his meetings outdoors) is high up above the front landscape (as if situated on top of a hill), and that hillside carved in stone with flying dragons and mystical designs to heighten the King's power,  so when Antigone sees Creon, she has to kneel in front of him, which reinforces the patriarchal society and represents the noble blood that Antigone has, similar to Creon's (regardless of them being enemies, they still have common ties by her mother's blood). 

The palace should be situated as far from the citizens' villages and community as possible, surrounded by protective mountains and forest (but not in the forest!) with a view looking towards a lake. This gives audience a sense of tranquility (what the king want his people to think, and a beautiful landscape he can enjoy) and also seclusion (what Creon is actually scheming)from a remote place. It also heightens Creon's superiority as an established elite of authority, which needs to be differentiated from the common people.

Indoor: The same idea that Antigone needs to kneel before Creon on the ground below him. The chorus are placed alongside the King, with the Leader being closest to the King as he is the King's advisor and considered 'the wisest man of Thebes'. Creon would need to have 2 maids standing behind him to fan him (from the Vietnamese' heat). 

2. Characterisation: Although Creon is seen as a leader with a 'set-in-stone' appearance and attitudes, in the Asian version, the film needs to show his free time (add a 'soft' side to the seriousness of the tragedy), surrounded by feasts and women (can be his concubines) for his own pleasure. This highlights his utmost corruption that signifies his downfall later in the play.

Women in this adaptation are not allowed to speak directly to men. Antigone have to kneel in front of Creon, but her messages would be given to the Sentry who will deliver them to Creon. Also, the Vietnamese' Antigone has to show fear to Creon, but remains a 'brave face' in her heart. She cannot comment "I don't fear death" or make direct insults to Creon like "I am accused of a folly by a fool"(she can insult Creon, but in a more subtle, ironic and poetic way). Moreover, the relationship between Antigone and Ismene needs to be explored, as Vietnamese culture puts emphasis on inseparable familial ties, especially when Antigone has just lost her two brothers. Ismene will help Antigone to bury Polyneices, but she has to carefully weigh up consequences of their actions first, and will support Antigone with a reasoned rationale (Ismene is more rational than Antigone, who seems to be more reckless than her sister).

3. Costumes: The royal family would be dressed in extravagant and voluminous robes for both men and women, with prominent colours of red and yellow to highlight the royal blood.The chorus would only have the colour of either green/blue and yellow (no red), however the Leader may wear a red & yellow costume, but much simpler than the king. All the men in the court has dragons on their costumes (big one for the kings, small ones for the chorus) , also have to wear hats (show respect for the king) and the only the royal family's women will have peacock-like giant birds (phuong - with accent marks on - not a name!). The male servants will be dressed in brown/blue with hats and female servants either pink or orange with flowing and thinner garments. All costumes are made of silk (royal family, chorus and female servants - mostly concubines), except male servants' costumes are made of cloth (!) - as they're of equal rank to the lower common people.

Van's Antigone Asian movie adaptation

Antigone is based on Greek culture but now it is to be adapted into Asian culture for another Asian movie version. The country within Asia I choose is Vietnam. The cultural aspects of Vietnam are influenced by the Chinese culture a lot due to the 1000 years of Chinese invasion. Therefore, the adaptation is to be likely a mixture of both Chinese and Vietnamese which the Vietnamese audience might find it quite different.

The king is considered to be the son of God, the ‘Sun’ in Vietnamese and Chinese culture which shows that the importance of the king is as a god.  Therefore, there are no other characters to have raised voices while talking to the king. The costume is all yellow, not necessarily with a crown though. The chair and background would be in golden colour because gold shows wealth within the tradition, thus the king is associated with gold. His stance would always have his two hands crossed at the back with two legs apart as shoulders as though he is a very stable man to increase the appearance of a reliability king. His speeches will be more of conversational rather than the original script and what contradicts himself would also be the speech with hasty decisions and the use of words that lower other people around him. This shows his emptiness inside so there is only appearance that he cares for. The religion is mainly Buddhism but the mention of God would not affect a king’s decision. The people around him would have to address him as “dear King” before any speeches or information allowed due to tradition of absolute power of the king. For example, the sentry is not allowed to talk about his background in front of the king but only to inform what the bad news is. It depends on the king to make the decisions so the sentry speech only involves the problem. The punishment for Polynices would not be left unburied but hanging him in front of public to remind citizens the prices needed to pay for going against the king. This is extreme humiliation for Polynices.

There would be no chorus but just rumours spreading around the citizens through conversation because there are no representation of normal citizens within the political system.

Antigone and Ismene would have gone to solve the problem of their brother rather than just Antigone because the bond between biological sisters is really strong even though Ismene is a weak person.  This is because the king is able to have many wives in the society so the most treasured siblings are blood-related. The costumes for both of them would be in bright colours and with many patterns on them. They will have to wear small shoes due to the tradition of: the smaller the feet, the prettier it is. They are never to be allowed to raise their voices if talking to the king. Their punishment would be cutting off their heads instead of locking in the cage, which is a traditional punishment for severe crime in China. They have to act as feminine as possible.

All the characters would speak in a Middle Region of Vietnam’s dialect because this is where the king system really ever started in Vietnam. The dialect sounds very elegant and smoothing which suits how the king system should work.

There are many aspects to be considered within a production. However, if Antigone is made in an Asian version, it would be very different to the original Antigone.

Asian Antigone - Thuy Anh

As for me, to present Antigone, an Ancient Greek play, to a completely different part of the world, Asia, is quite a challenging job to do, though there are some similarities between the two cultures, comparing to the script, there are contrasting traditional aspects that must be changed in order for the play to appear appealing towards the audience. Here, I am going to create a Vietnamese version of Antigone because I was born in Vietnam and have lived here my whole life so hopefully I would be able to portray this play as traditionally as possible.

First of all is the costumes. Antigone being a princess in Sophocles would make her a noble in Vietnam’s society, and nobles at that era would wear a traditional and a upper-class clothing called ao ngu than (later modernized to become ao dai). Ao ngu than have 2 flaps sewn together in the back, two flaps sewn together in the front, and a “baby flap” hidden underneath the main front lap. It has a high collar and is buttoned in the same way as ao dai. The Vietnamese Antigone would be wearing red, pink or yellow as colours like black, white, brown and grey were only worn by the lower-class. For Creon, he would be expected to be in the traditional imperial costumes (the original male-ao dai). The settings would also be different, the play have to occur within a palace (which is similar to China) but rather it is smaller, more simple architecture and less-detailed in decorations.

Moreover, the aspect of culture in Vietnam is one of the important factors in converting Antigone the play to an Asian version. Under that era in Vietnam, women were given no power in any decision, even within the family, they were treated completely differently compared to men, they were not even allowed to go to school. Therefore, the Vietnamese Antigone would have to act in a certain degree of manor in which the way she talks to Creon will have to be respectful, unlike the British version of Antigone, where Antigone appeared to be indifferent and showing no fear at all, especially when she said “do you want anything more than my death?” The Vietnamese Antigone should be showing fear towards Creon, she should appear to be frightened when she is brought to the palace in order to create tension among the audience (because tensity is what Vietnamese people enjoy) Antigone might even beg for Creon’s mercy and forgiveness, not to declare her death. Eventhough Antigone is still a rebel as similar to Sophocles (in burying her brother), her fragile side must be portrayed as well. As for Creon, I suppose this character should stay the same, keeping his hasty in making decision and also his cruelty so that his characteristics would highlight the play even further. More than that, the relationship between Ismene and Antigone should be extended into further details as family bond in Vietnamese culture is very strong, especially when Antigone has just lost her two brothers. Ismene might slightly be agreeable towards Antigone’s decision, however, her fear of death conquers her that leaves Antigone alone (but she does not deeply feel betrayed), rather than in the British version of the play, Antigone seemed to be over-whelmed by the fact that her sister fails to help her.

In conclusion, I would pay the most focus to the character of Antigone, as she is expected to convey a more complex idea rather than just standing up against the rule and not being afraid of the authority as well as death.

The Asian Antigone- Annette

My Asian "Antigone" would be set in dynastic China because of the political schism that divided the country into 3 kingdoms. I also think it would be interesting because society was primarily male dominated like in most Asian cultures and I think the recalcitrance of Antigone would be of stark contrast to the contextual setting. I'd like to think of her as the alter-ego Hua Mulan, (the legendary female warrior of Chinese folklore made famous by the Disney adaptation). Hua Mulan took her fathers place in the war and fought valiantly for 12 years, her morality prevented her from ever receiving special rewards and after her duty was done she retired to a quiet life in the countryside as many women in her era would have, instead of being celebrated like men or like Mulan in Walt Disney's version. She was born into a middle class household however Antigone, is a princess. Antigone like Mulan shall be valiant and have a strong sense of morality but I think she'd approach her objectives more stealthily than the Greek Antigone and instead of using physical strength like Mulan, Antigone would use her mind, her charm and her influence rather than sacrifice herself. As a princess, living within the forbidden city she would employ her ladies in waiting or even hire Chinese ninja's (they did exist) as her link to the outside world. Any deeds would be carried out by them and so Antigone would be the mastermind not the laborer. This Antigone would speak poetically, in riddles which in the Chinese context adds to her charm but more importantly, shows her status and her education. Her charm is also important as it makes up for her recalcitrant ways and sometimes saves her from being punished.
Many Chinese emperors are notorious for their cruelty but also their extremely lavish lifestyles. Like Creon this Chinese emperor would expect respect rather than earn it, as well as instill it through fear rather than purely good deeds. To better fit with the theme of many Chinese historical movies however, the emperor himself would be the one contemplating marriage with his niece- perhaps due to the lack of a male heir. Perhaps this would add on to the Chinese Antigone's motivation to act against her uncle/ prospective husbands wishes out of spite, contempt and in her need to fulfill familial duties. Many films on dynastic China however are tragedies, most probably due to its downfall and the emergence of modern civil war and the notion of democracy. Therefore to heighten the tragedy, I would not only have Antigone die at the mercy of her callous uncle, I would even weave suspicion of the Uncle's involvement in the parents demise. Supposedly next in line to the throne, the uncle must have been enraged when a "valiant young prince" from another kingdom claimed the throne and even married Jocasta who would have been passed on to the uncle as his first wife! "Oedipus" hit two birds with one stone- leading to his gradual death. Perhaps he even tormented the couple before their deaths instead of having them commit suicide (suicide banishes people to hell, preventing reincarnation or at- one-ment with the Buddha. Because of all these bad deeds, the (uncle) emperor's reign will be short lived. Perhaps Antigone had a beau from another kingdom who comes to avenge her death, reenacting the battle of Thebes where this time the invaders win and the emperor is removed from his ill-fated reign at last.

The movie ends in blood-shed and tears, "Haemon" is left spouse-less and flashbacks of their time together plays on screen whilst nostalgic music fills the cinema.

Isn't this how they all end? I think it's important in a movie to build on pathos so there is a new level of understanding between the audience and the characters. Sure the movie may seem to be a story of star crossed lovers, revenge and redemption but also a montage of the modern woman, smart, cunning -maybe repressed all the same who is willing to sacrifice to make herself and her cause heard.