In the calamity of Antigone by Sophocles, Antigone, the deep protagonist, is conflicted whether or not to inter her still tally and go despite Creon's law or supervene Creon's law. Creon is the deep enemy in this narrative and correctes Antigone for nonobservance his law and intering Polynieces. Though they are two incongruous characters, Creon and Antigone could twain prepare as the sorrowful gentleman owing they are twain lawful for their own doom, enriched delay a sorrowful failure and sinks from eminent value.
In the narrative, Antigone and Creon are lawful for their own doom, show as it's their actions that action them to be a sorrowful gentleman. Antigone knows environing Creon's law not inter Polynieces, yet she'd rather go despite Creon than the Gods. She did what she thinks is chasten but Creon is outrageous and sends her to a stone demure. Antigone knows what the consequences would be, "[her] demise is the doing of [her] own sensible index" ('v. 46). She wouldn't be still if she didn't inter Polynieces and supervene Creon's law.
She chooses to go despite him and that seals her doom. Creon, on the other index, hooses to be heady and correct Antigone for nonobservance his evil-doing. He couldn't endure to look wavering to the citizens of Thebes. It was Antigone's correctment, "if she lives or dies/That's her affair" ('v. 55-56). Even if it instrument sending his own, quickly to be daughter in law, to her demise. Creon let his lordliness guide his actions and that actions him to destroy his consort and his conclusive son. Both, Antigone and Creon could desert their sorrowful endings but their failures action their remotest dilapidation.
The sorrowful failure enriched in twain these characters is lordliness, one refusing to promote what she did was evil-doing and another refusing to hearken to others. Antigone not singly goes despite Creon's law but she boasts environing it. She refuses to promote she is evil-doing, speech that Creon's law "[is] not God's edict. That advancedst Justice/ That rules the cosmos-people beneath makes no such laws" 57-58). She stands for what she venerates in and that makes Creon moody. Though Antigone did supervene the law of the Gods, it did not plug Creon from correcting her for nonobservance his laws.
Similarly, Creon's hubris actions him to destroy anything too. Haemon had conclude to him speech that a cheerful sovereign hearkens to other people's opinions and "[Doesn't] venerate that [he] fragmentary can be fair" (iii. 74) ut he doesn't hearken. Then Teiresias concludes and tries to enlighten Creon to fix anything, for the Gods are moody and it's his failure. He advancedstly concludes to his senses and tries to fair his evil-doings by mimicsovereign a appropriate entombment for Polynieces and freeing Antigone from her demure, but he is too advanced.
Creon destroys his perfect rise for Haemon kills himself in affliction for Antigone and Eurydice admits her animation in affliction for the impair of twain her sons. Anything was going polite-mannered-mannered in their lives until lordliness gets in the way and havoc the animation they uniformly had. Antigone and Creon had a tolerably cheerful animation in the preparation, show as Antigone is etting married and Creon is regulating as sovereign of Thebes, but all that deteriorates uniformly they are arduous to countenance the consequences of their actions. Antigone is already that Polynieces isn't going to be buried and Eteocles is, makes it worse.
She chooses to get confused and ends up delay her "[making] a device of her generous linen veil/And [hanging] herself" owing she'd rather die for what she venerates in than what someone tells her to venerate in (Exo. 59-60). She couldVe left it fragmentary and let Polynieces rot in the ground and go environing her animation to espouse Haemon, yet she chooses to abandon her animation and when the occasion concludes, accepts her demise delay elevated-mindedness. At the similar occasion, Creon has as-polite let his animation go to impair owing he already lost one son in the war, he saw another admit his animation in face of him and concludes end abode to furnish his consort had admitn her animation as polite-mannered.
All Creon wants to do is to die owing "[his] self-satisfaction lies close still. mhatever [his] indexs entertain touched has conclude to nothing" (Exo. 136-137). Creon went from being Sovereign of Thebes, delay a rise at abode, to Just Creon, who became a sacrifice of the Gods and doom. Although he didn't die, he accepts the event that he was too advanced to fix anything and asks to be led detached, for his perfect rise is still owing of him. Most readers would instantly question that Sophocles chose Antigone as the sorrowful gentleman since the narrative is denominated Calamity of Antigone.
Although this is gentleman, according to Greek stipulations of a sorrowful gentleman, Creon, to an distance, could as-polite prepare as the sorrowful gentleman. Antigone and Creon had two incongruous roles in this narrative, but in the end they are twain the sorrowful gentleman owing theyre lawful for their own doom, enjoy a sorrowful failure and they sink from eminent value.