In Sophocles' plays Oedipus Rex and Antigone the character Creon seems to undergo a complete change of personality. I found myself admiring him greatly in the former play, but by the middle of the second, I had lost all sympathy for him and considered him only with scorn. I believe that the reason he seems to change has to do with the power he possesses in Antigone, a power he lacks in Oedipus Rex.

In Oedipus Rex, I saw Creon as a humble servant of the gods. He goes to the oracle at Delphi to learn what is causing the plague in Thebes. He discloses that "The god commands us to expel from the land of Thebes /An old defilementŠ./ŠWe must not let it feed upon us longer" (Prologue 99-105). Creon shows no hesitation in doing what the god wants nor even in considering whether the oracle speaks true. I felt he was an upright man.

Also in Oedipus Rex Creon seems the epitome of moderation and reason. Although he resents Oedipus's accusation that he is trying to usurp the throne, he responds moderately by saying, "Reason it out, as I have done." He provides a logical argument that he has all he wants without the burden of the crown (II. 66-83). In these few lines he appeals to my common sense as well as to that of Oedipus. I like the moderate Creon better than the stubborn and, at times, irrational king.

Thus I am shocked by the arrogance of Creon in Antigone as well as by his dismissal of the laws of the gods that protect the dead. Antigone's speech in the prologue lets me know that her uncle has decreed his nephew Polyneices is to remain unburied (18-22). Antigone claims that this goes against the laws of the gods (60-61), an idea with which her sister, Ismene, agrees even though she will not disobey Creon (62-3). Creon places his rule above the rule of the gods. Moreover, when Antigone tells Creon she obeys the laws of the gods rather than his law, he doesn't deny her accusation that his edict goes against the gods; instead he reverts to personal attack (II. 80-85). These actions suggest to me that Creon knows he is thwarting the will of the gods by not allowing Polyneices to be buried.

Creon loses my sympathy both because of his hubris and his loss of rationality. Like Oedipus, when Creon feels threatened he accuses innocent people of plotting against him. First, he blames the sentry who brings him the news of Polyneices' burial as having done the deed (I. 108-112). Next he accuses Ismene of the crime to which Antigone admits and in which she has been caught (II. 87-89). Perhaps, like Oedipus, Creon isn't sure he is right.

Finally, Creon loses any sympathy I might have had when he speaks misogynistically, a trait not even hinted at in Oedipus Rex. He seems so power hungry that he reverts to belittling the young women he promised his brother-in-law to protect. In one instance, he accuses his son, Haimon, of having "sold out to a woman" (III.108). In this instance, Creon's need for power over a woman makes him disrespect his own loving son.

By the end of Antigone I have lost all respect for Creon. He has descended from a man of principle to one of dishonor. He rejects the wishes of his gods, his family, and his city. The only conclusion I can draw from his pride, his irrationality, and his misogyny is that power has corrupted a once fair and honest man. Such corruption leaves me disappointed in someone who once had my admiration.