Just as it was with Oedipus, Creon is also a victim of his own arrogance. To sayhe is a victim is somewhat gracious, but he is after all, human. Arrogance being a chiefmeans of suffering throughout these plays, it continued its role in the third episode viaCreon. But of course, he doesn't realize the destruction in the making until it is too late. Not only does he lose the respect of his country, but he also loses his wife and his son. Obviously, he isnot the only victim, but he is the source. The conflict between Creon and Antigone is significant in that it shows just howpompous Creon really is. He is under the impression that he has the right to establishsuch edicts as those that restrict someone from honouring a family member. It is clear tomany of his poeple, and even to the guards of the body, as the sentry mentions at onepoint, that Antigone has not done such a horrible thing. Also, Antigone brings up the factthat what she has done is not unlawful as far as the gods are concerned, which to many ofCreon's own poeple, is the rule of all. This does not, by any means, help Creon inacquiring the respect and support of his country.On accord of this conflict with Antigone, Creon is faced with another problem,his son. Haemon can see something that Creon cannot and that is Creon's overbearingpride. A number of times he begs with his father to reconsider Antigone's punishment ofdeath, but he has no effect on him. At one point he says this to Creon, "Don't entrenchyourself in your opinion as if everyone else was wrong" (pg222). A very valid pointbecause Creon has been so stubborn that he cannot see that others have logic in what theyhave said and done. Creon will still have none of it because after all, he is king and heknows what is best for his country. In the ending complications, he loses his son.His wife is the next thing to exhaust. She held Creon as being a "double filicidalkiller" (pg 250) and apparently no longer wa...
