To Mistake Self for Love

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In reality, the injustice of Kreon’s rule causes nearby armies to become enraged towards Thebes due to his treatment towards the dead. Tieresias says, “…all those cities have been shaken up with enmity whose mangled flesh got funeral rites from dogs, or bests, or flying birds that carried home the impious stench to every city and its hearths,” (Sophocles 1080-1083). Now aware of the manner in which Kreon treats his deceased, neighboring cities may strike revenge upon Thebes for contaminating their homes. This further suggests the fall of Kreon’s empire and the final blow to his yearnings. Nonetheless, Kreon may have sensed earlier on in the play that an inappropriate burial of Polyneices would show people the barbaric practice of human values. He says, “Polyneices…not to honor him with funeral rites or wail for him, but all must leave his body unentombed, to be the food of birds and dogs, an outrage to behold” (Sophocles 203-206). Ironically, Kreon has no moral problem to refer to his practice as “an outrage” when he himself states it, but he immediately becomes defensive when Antigone, Haimon, or Tieresias challenges his thought process. Then, he acts surprised when nearby cities become frustrated towards him and his practices.

As previously stated, Kreon’s purpose of abiding by his words carried good intentions for both his self and dominion. Nevertheless, his series of choices conveys his misunderstanding of virtuous goals. Most notably, he assures his people that “this ship keeps us safe, and only when we sail upon it upright can we make friends for ourselves,” (Sophocles 188-190). In actuality, the sailing of the ship upright did the complete opposite of what Kreon assumed it would do, make friends. Here, one clearly sees him missing the mark with objectives, despite his intentions. Instead of making friends, Kreon managed to make new enemies and lose the ones he loved. While granted the guidance of Thebes carries importance, the destination of the city adequately trumps mere control of it. For it is the supervision of “the ship” that enables further human goals. Human goals that include honoring your people and loving your family members. Honoring your people to the extent that warrants swallowing your pride and granting a proper burial. Perhaps Kreon assumes guiding Thebes in the “upright” manner will, in time, achieve these human goals. When in truth, the two are only merely correlated. Regrettably, Kreon ultimately mistakes guidance of “the ship” for the destination and in the end fails to achieve what he wants, respect and Theban success.

Unfortunately, Kreon’s unwillingness to reevaluate his unjust orders causes the death of his close loved ones and potentially his empire. Even though he embodies good intentions that stand by law, his envisioned expectations fall short of his goal to keep Thebes safe. By selfishly prioritizing the leadership of Thebes above moral law, Kreon mistakes duty for courage. In particular, Sophocles may be suggesting that advocating for self before love will leave one alone with ruins.

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Bibliography

Sophocles, Antigone. Newburyport MA: Focus Publishing, 1998. 19-75. Print.