Inside My Head – Agamemnon and Creon: A Comparative Analysis

Agamemnon and Creon: A Comparative Analysis

***Okay, so this is a World Lit II paper I wrote during my second year of college that I came across during the move. That is all.***

Homer and Sophocles create complex plots and characters in two of their major works. The story of The Iliad is involved and complex, as are the characters presented in the epic. Antigone presents some of the same characters present in past works by Sophocles, and his plot presents difficult situations and actions. Although the two works differ in time period and subject matter, there are many similarities between the two leaders of each work. The Iliad’s Agamemnon and Antigone‘s Creon are alike in their personalities as men and leaders. The two monarchs are also viewed quite similarly by their people.

Homer’s Agamemnon is a rather complex individual. Although he possesses a position of authority, there are many instances in The Iliad in which he displays a puerile disposition. He is a selfish person who, like a child, refuses to give up what he feels belongs to him. In Book I, he refuses to give up Chryseis, whom he has claimed as his prize. By doing this he altogether ignores the reason of the girl’s father, his own men, and event the will of Apollo. ”The girl – I won’t give up the girl…Now go, don’t tempt my wrath,” (I, 34-38). By his own selfishness and seemingly violent attacks on Chryseis he exhibits ate, or excessive behavior, a negative aspect of the code by which he should live.

Agamemnon is a proud man who will do anything to get his own way, rarely considering the consequences of his actions. In the case of his refusal to give up Chryseis, the Greek army suffered tremendous losses at the hands of Apollo.

Creon shares many of the same selfish characteristics as Agamemnon. He is a rash man who is quick to condemn those who happen to disagree with him. This nature is clearly exhibited in Creon’s dealings with Haemon, his own son. In episode three of Antigone, Haemon begins to voice his disapproval of his father’s jurisdiction. Creon, angered at this point, is quick to insult his own blood rather than listen to reason. ”You, you soul of corruption, rotten through – Woman’s accomplice!” (835-36) Creon’s insults and rash behavior are significant causes of his eventual downfall.

As leaders, Agamemnon and Creon are very similar. Agamemnon is an irresolute but well-meaning king, and, beneath his pride, his interest lies in the well-being of his troops. ”What I really want is to keep my people safe, not see them dying,” (I, 136-37).

It is clear that Agamemnon sees that he must do what is necessary in order to keep his army alive. Well-meaning as he may be, however, Agamemnon cannot seem to overcome his own ego. He feels as though his authority places him on the same level as the gods, and that no man equals his power. His quarrel with Achilles, however, in Book I indicates that Agamemnon feels as though his leadership and power is threatened by Achilles. ”He wants to rule over all, to lord it over all, give out orders to every man in sight,” (I, 337-38).

A paranoid Agamemnon tells Nestor that he fears this threat to his authority. It is perhaps this deep-seeded insecurity that forces him to develop such an arrogant attitude in his reign as king.

Creon is just as well-meaning in his leadership. In his first public address as king of Thebes, Creon states that “Our country is our safety,” (211). He declares his laws with his country’s best intentions in mind.

One is able to see a similar sense of insecurity in Creon as is present in Agamemnon, through Creon’s distinct hatred of women. His misogynous attacks stem from a feeling that his authority is threatened by Antigone’s challenge to his laws. His fears grow as Haemon doubts his father’s judgement. Haemon informs the king that many of the people of Thebes feel that Antigone has done no wrong, and Creon feels even more threatened by this. In discussing public opinion, Creon remarks, “and is Thebes about to tell me how to rule?” (821) This also demonstrates Creon’s belief that his power places him among the gods. He is convinced that whatever action he takes, the gods will support him, and not a traitor.

Unfortunately for the two leaders, their concerns for the well-being of the respective people are muddled by each man’s egotism.

In The Iliad, the Greek troops’ collective opinion of Agamemnon is displayed through individual reactions to the fight that occurred between the king and Achilles. In Book XVIII, Odysseus clearly tells Agamemnon that he is the cause of the loss of Achilles.

Great marshal Atrides, lord of men Agamemnon -

if only you’d never begged for the dauntless son of Peleus

holding out to Achilles trove on trove of gifts!

He’s a proud man at the best of times, and now

you’ve only plunged him deeper in his pride. (XVIII, 850-54)

The Greek troops understand that it is because of Agamemnon and his pride that they have lost their best warrior, Achilles. Eventually, Agamemnon sees the error of his ways, though not taking responsibility for his actions, and is bent on setting things right for the Greeks. Fortunately for Agamemnon, this realization comes in time to correct his ways.

Creon is viewed by his people much in the same manner. In Thebes, the public opinion is that Antigone committed no crime. To the people, she did a noble act of familial loyalty to her dead brother. Creon appears as the criminal for condemning Antigone to death.

Creon experiences a similar realization as Agamemnon. His change of heart, however, does not come in time to set things right. He has already lost his wife and son, both committing suicide, and Antigone is already dead. It is too late for Creon to correct his wrongdoings, although he has recognized them.

As men, leaders and public figures, Agamemnon and Creon are extremely similar and share the same nature and motivations. Perhaps the only difference between the men is the tragic timing of Creon’s repentance, wherein he fully suffered the consequences of his actions.