Antigone Vs. Ismene

Antigone Vs. Ismene

³Antigone & Ismene² The personalities of the two sisters; Antigone and Ismene, are as different from one another as tempered steel is from a ball of cotton. One is hard and resistant; the otherpliable, absorbing and soft. Antigone would have been a strong, successful 90ıs type woman with her liberated and strong attitude towards her femininity, while Ismene seems to be a more dependent 1950ıs style woman. Antigone acts as a free spirit, a defiant individual, while Ismene is content to recognize her own limitations and her inferiority of being a woman. In the Greek tragedy ³Antigone², by Sophocles; Antigone learns that King Creon has refused to give a proper burial for the slain Polyneices, brother of Ismene and Antigone. Infuriated by this injustice, Antigone shares the tragic news with Ismene. From her first response, ³No, I have heard nothing²(344). Ismene reveals her passivity and helplessness in the light of Creonıs decree. Thus, from the start, Ismene is characterized as traditionally ³feminine², a helpless woman that pays no mind to political affairs. Doubting the wisdom of her sisters plan to break the law and bury Polyneices, Ismene argues: We who are women should not contend with men; we who are weak are ruled by the stronger, so that we must obey....(346) Once again Ismeneıs words clearly state her weak, feminine character and helplessness within her own dimensions. Antigone, not happy with her sisters response chides her sister for not participating in her crime and for her passivity, saying, ³ Set your own life in order²(346).

For Antigone, no law could stand in the way of her strong consideration of her brotherıs spirit, not even the punishment of an early death. Ismene is more practical ; knowing the task is impossible, she feels the situation to be hopeless. It is a wonder, which of the two sisters are really guilty of these chronic charges. Of coarse, Antigone acted so quickly, and failed to take the advice of the moderate sister, Ismene. Instead, going against Creonıs words, Antigone rashly goes ahead and breaks the law. Antigone is a fool, she must learn that such defiance, even when justified, is not conductive to longevity. Although Antigone is foolish, she is also courageous and motivated by her morals. Proper burial of the dead was, according to the Greeks, prerequisite for the souls entrance into a permanent home. Therefore, perhaps Ismene is also foolish for her quick refusal to help Antigone perform the duty of Polyneices proper burial. Ismene definitely seems hasty in her acceptance of personal weakness. Perhaps in some way, both sisters are guilty of the same tragic sins. Perhaps it is this rashness, more subdued in Ismeneıs case, that leads both sisters to their own destruction. To my surprise, there is a strange twist in both sisterıs character towards the end of the play. Antigone makes a rather contrasting statement, ³Not for my children, had I been a mother, Not for a husband, for his moldering body, Would i have set myself against the city As I have done²(368) These words defy rational explanation. To judge from her attitude towards authority and law, Antigone would probably take on any task to preserve family dignity and human justice. In Ismene's final words, she abandons her practical attitudes with a sudden rush of devotion towards the sister she abandoned in time of need. ³Let me stand beside you and do honor the dead²(358). Ismene heroically takes a stand and shares Antigoneıs crime. The two sisterıs were crushed by the vindictive Creon, yet they were winners in spirit, in their determination , they died together, as one. Nobility shall live in their hearts forever.

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