Sophocles’ Antigone: a Character Analysis of Teiresias

Sophocles’ play Antigone is a real classic, mixing together the fates of its characters with the unstoppable forces of destiny and the gods. One key character in this story is Teiresias, the blind prophet. He’s not just tossing out predictions; he’s a crucial link between humans and the divine, kinda like a bridge. This essay takes a closer look at Teiresias, showing how important he is to the story with some solid evidence and research.

Teiresias as a Moral Compass

Teiresias is often seen as the moral guide in Greek tragedies, acting as a go-between for the gods and people.

In Antigone, he does the same. He shows up in Scene 5 with a dramatic entrance. He’s there to tell Creon, the King of Thebes, that he’s messed up by not burying Polyneices, going against the divine laws. Teiresias’ warnings are more than just predictions; they’re moral rules coming from the gods. So, Teiresias isn’t just a seer; he’s like the guardian of what’s right and wrong.

When he talks to Creon, Teiresias says, “The city is sick because of your decrees,” pointing out that Creon has messed up the balance between society and the gods (Sophocles, 2005). Unlike other characters, Teiresias isn’t driven by personal grudges or emotions. He sticks to what the gods want and what’s just. This makes him the moral backbone of the play. Scholars like Knox (1964) say that Teiresias’ role is to keep things steady, suggesting that his presence is key to fixing the moral mess Creon has caused.

The Symbolism of Blindness and Insight

Teiresias’ blindness is full of meaning. Though he can’t see physically, he has deep inner vision. It’s like a metaphor for how some people, even though they can see, are blind to the truth. This really shows in his chats with Creon. When Teiresias gives his prophecy, Creon accuses him of being corrupt and influenced by others. This shows Creon’s own blindness and arrogance. The irony? Teiresias, who’s blind, actually sees the truth clearer than Creon, who can see but is morally blind.

Teiresias’ blindness also highlights human limits and the need to respect the divine. Vernant (1988) says Teiresias shows that real wisdom comes from knowing one’s limits and the gods’ supremacy. This theme pops up a lot in Greek stories, where characters who are too proud usually face downfall. Through his blindness, Teiresias symbolizes the need for humility and the dangers of arrogance.

Teiresias and the Theme of Fate

In Greek tragedies, fate is a big deal, ruling over characters’ lives and often making their struggles pointless. Teiresias represents this force of fate in Antigone. His prophecies aren’t just guesses; they’re destined outcomes. When he predicts the disaster that’ll hit Creon if he doesn’t bury Polyneices and free Antigone, he’s spelling out the unavoidable results of Creon’s actions. This part of Teiresias shows the tragic inevitability in the play.

Teiresias’ prophecies come true, as Creon’s stubbornness leads to the deaths of his son Haemon and his wife Eurydice. This proves that fate is unstoppable and resisting the gods is pointless. Dodds (1951) says Teiresias speaks for the gods, and his prophecies show divine justice. His character shows that no matter what humans want or try, they’re ultimately under the gods’ control and fate’s rules.

Conclusion

Teiresias in Sophocles’ Antigone is a complex character who’s more than just a prophet. He’s a moral guide, a symbol of true insight, and a force of fate. His interactions with Creon show the flaws of pride and moral blindness, while his predictions highlight the certainty of divine justice. Through Teiresias, Sophocles explores the mix of human action and divine will, making him a key figure in the play’s moral and thematic structure.

In the end, Teiresias reminds us of the limits of human understanding and the importance of humility before the divine. His role in Antigone not only moves the story along but also deepens its philosophical and ethical layers, making him a vital part of the lasting impact of Sophoclean tragedy.

References

• Dodds, E. R. (1951). The Greeks and the Irrational. University of California Press.
• Knox, B. M. W. (1964). The Heroic Temper: Studies in Sophoclean Tragedy. University of California Press.
• Sophocles. (2005). Antigone. Translated by Robert Fagles. Penguin Classics.
• Vernant, J.-P. (1988). Myth and Tragedy in Ancient Greece. Zone Books.

Did you like this example?

241

10