In Sophocles' play Antigone, the characters of Antigone and Creon remain opposites to each other. Shortly, Polyneices, Antigone's brother and Creon's nephew, was declared a swindler of Thebes. Antigone would rather die than leave her brother unburied, but King Creon recognizes that common law is complete. Regardless, only Antigone can truly protect her morals. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essayAntigone agrees that her brother, Polyneices, has the right to be covered. Antigone declared: “Creon showered our brother Eteocles with military distinctions. . . in any case, Polyneices. . . they fought as bravely and kicked as desperately.” The moment she said these words to Ismene, she expressed her point of view unequivocally. Regardless of which side his siblings were on, they were both his family and deserved respect. Then, while protecting herself with Creon, she let him know: “your statement, King, was sound, but the totality of your quality clashes with the immutable and unrecorded laws of God” (Sophocles 1035 lines 59-61 ). In this announcement, his devotion to divine beings is clarified. Antigone will not negotiate or bend to the law of a king in the event that it involves overriding the laws of divine beings. It undeniably creates a moral intrigue dependent on family devotion and the laws of divine beings. Lord Creon believes that Polyneices is a double ferryman and should be repulsed. He expresses this: “Polyneices, who crushed his outcast to come with fire and sword against his local city and the places of worship of his father's divine beings. . . it is to have no internment” (Sophocles 1027, lines 36-40). When Creon became the ruler, he had to settle in an isolated town between the two siblings' loyalties. In this sense, he obviously had to uphold the standard of the former lord to show his strong devotion to the state and defend the case of the brother who fought against his hometown. The quality of Creon's claim depends on his legitimate intrigue of municipal obligation. He admits that “the man who places private companionship above open well-being” is one for whom he has no use. Later, he told his child: “Great lives are made possible by discipline. We keep the laws at this point, and the administrators” (Sophocles 1042 line 45-46). In his brain, nothing is higher than the tradition to which one must adhere, and since the lord's covenant is law, his order that the trickster must not be buried is, to him, a total unbreakable. Despite the fact that Creon accepts that common law is the most significant, Antigone is obvious that the law of divine beings must get things started. Antigone uses a moral plot to defend her arguments while Creon relies on a fragile and legitimate plot. At the moment when Antigone says “yet I will cover him; and in the event that I die, I declare that this misdeed is heavenly: I will rest with him in death, and I will be as dear to him as he is to me", she draws attention to the fact that the laws of divine beings are a higher priority than the laws of a lord Regardless, Creon admits that “he who is chosen to oversee must be obeyed – must be obeyed, in every way, incredible. and minimal, righteous and inappropriate! (Sophocles 1042 lines 35-37) Creon's assertion is simply based on his thinking that the pioneers must always be obeyed, whether they are right or wrong. Antigone and Creon become angry. against each other, which weakens their claims, but the problem lies.