The Wrong Person in Court (Antigone by Sophocles Analysis)

At dawn, a new king issued an unjust proclamation, so unjust that one woman named Antigone risked her life to break it. In the majority of cases, a criminal either breaks the law to gain for themselves or another; however, in this instance, the accused was simply respecting the Gods. In this quick excerpt, who does it seem is at fault? The king who issued the unjust proclamation? Or the girl who was ready to die to live morally? Antigone should be found not guilty because the prideful king's proclamation is a mere suggestion when compared to the laws of the Gods. 

It will not be difficult for me to prove antigone's innocence as I can simply go over the facts of the situation. It is always an easy day for defense attorneys when the simple truth can prove their client's innocence. As I speak, it will become increasingly clear that Antigone committed no crime while Creon actively disrespected and disobeyed the laws of the Gods. In rulings such as this one, morals and law often get mixed, and while both are equally important, they must first be considered separately. My job today will be to outline the facts of the case; however, you will hear from both Antigone and Ismene, who will aid you in understanding Antigonies morally just decisions.

Creon's proclamation not only disrespected the Gods but targeted a specific familial warrior referring to him as nothing more than future dog food. In Creon's first day with power, he instituted a "city-wide proclamation," which forbids anyone to "bury (polynices)" or even "mourn him." (II.34-35). It is easy to see the multiple issues with this proclamation. Not only does Creon have no right over the dead, but he equally has no right over our minds and whom we chose to mourn. All humans deserve to be protected after death, and in this case, Polynices deserved to be protected. This soldier is the brother of Eteocles and sister to Antigone. He was not evil yet plagued with the same prideful sin that your king is. He deserves a proper burial just as Creon does and just as anyone does. Antigone knew this. Was she to leave her brother "unwept" and "unburied" as a lovely treasure for "birds that scan the field and feast to their heart's content." (II. 34-35). How can you expect this of her? Creon instituted a law that purposely interfered with his proper burial, but any moral human would do as Antigone and defend her brother no matter who he was or what he did. With that, I will bring forward to the stand Antigone herself.

Yes, "I did it, I don't deny a thing." (I. 492) I buried my brother, whom I loved, and respected the god's laws, including unity after death. Nevertheless, I stand before you today, accused of treason against the state. Is it treason now to respect the gods? Or is it treason to use pride to disregard them? Hello Judge and Jury, my name is Antigone, and today you will conclude that I am not only innocent but rather worthy of praise, as Creon is the man whom you judge here today. While I accept my fate, I do not deserve it. 

As King of Thebes, Creon has the right to rule over his citizens, but he loses this right if his laws disregard the laws of the gods. His proclamation was blatant Hubris, and I would have no part of it. I as well as Ismene, Tiresias, The Leader, and Haemon, can recognize that law does not always coincide with justice and morality. All of us warned and urged Creon to notice that his prideful Hubris would eventually bring his demise. He did not listen, responding to our pleas with, "Go down below and love, if love you must—love the dead!" (II. 592-593). Creon paid no attention to our worries and our claims that he was disrespecting the Gods as he could not make the connection between our current actions and the dead. What's worse is that Creon's proclamation was an embodiment of his pride. When he said, "you will not change my will," he was insinuating that no matter what, his mind would not change, not because he knew he was protecting Thebes but because he was saving his pride. Not only was this proclamation wrong, but it specifically called for my brother to be "carrion for the birds and dogs to tear." (II. 229-230). Is that the talk of a king? To treat the dead with such dismay? No, this proclamation was a disgusting, pride-driven decision that did not deserve to be followed. While I do not have much more time, I would like to summarize the situation once more. This morning, a new king rose to power as I lost the lives of both my beloved brothers. One was respected and buried and the other, Polynices, was not. Your king wanted me to leave him as a lovely treasure for "birds that scan the field and feast to their heart's content" (I.34). He did not only forbid his burial but taunted me and illustrated the rotting his body would endure. No matter if I am found guilty, or not today, I will die knowing that my brother is living properly in the afterlife, where I will peacefully join him. 

Thank you, Antigone, for detailing why Creon is not in power and why his mere mortal law does not trump the laws of our traditions. For years, we have lived in a way, which honors and respects the dead, no matter who they were. It does not change when a prideful man such as Creon decides to alter our ways. Antigone said, "It wasn't Zeus, not in the least who made the proclamation," (I.499), and she is right! Earlier today, you heard the Prosecutor's doubts about Antigonies true intentions. Whether she was actively disobeying Creon or faithfully following her morals, he and Creon, however, were merely attempting to shape an argument out of speculation. Luckily we do not need to speculate. Your honor, I call our first witness today, Ismene, to speak. Ismene assures me that through conversations with Antigone, she can outline specific moments and conversations that they had together. Antigone knew her fate, yet she bravely decided to act in a way that represented her firm beliefs of unity after death. 

While Antigone may be extreme while she may be reckless and selfish, she is not a criminal. She is  an inspiration to all as an example of how to live within our morals. When Antigone told me of her plans, I was strongly opposed, much like Creon. I told her she was "wrong from the start" and off on a "hopeless quest." (II.107-108). In my heart at this time, I knew she was right in her actions. However, I was blinded by worry for her and myself. Nevertheless, I can look back now and recognize how guilty I would feel from the moment I woke to the moment I closed my eyes at night if Polynices never received his proper burial. Luckily, there was no changing Antigonies mind, and I knew this when she told me with a fiery passion, "If I die in the act, that death will be a glory." (I.86). She was ready to give her life because living with her brother rotting was not living at all, something I didn't understand at the time. If you take away anything from hearing me speak today, I hope it is two things. To start, never once did Antigone tell me she wished to disobey our new king explicitly but rather obey our Gods. Secondly, whether you chose to convict Antigonie or not, she will one day die with a clear head, knowing that she will have nothing to atone when the time comes, and we are all standing in front of the Gods. If you sentence her to death, It is not her who will be losing it all, but me.

Thank you, as Ismene has just proved that Antigone had no malicious intent and was purely doing what she knew was just. This truly is an open and shut case. Creon's initial proclamation disregarded the laws of the Gods, meaning it had no true meaning and was simply an act of Hubris. However, even if we give it meaning, Antigone did not set out to break this law but merely saw that it was unjust and acted morally. Antigone broke Creon's meaningless law as she saw that it was unjust and disrespected the laws of the Gods.