Creon has declared that Antigone ‘stands alone’ – no one is with her. Haemon, his son and Antigone’s betrothed, enters and tells Creon that it is he, Creon, that ‘stands alone’ for the people of Thebes stand with Antigone. In spite of this and other challenges, Haemon remains loyal to his father. He repeats over and over that it is his father for whom he truly cares; not once does he mention his love for Antigone. Haemon is clear that it is for himself, Haemon, ‘and for the gods below’ that he pleads; his pleas are not rooted in his love for and in his commitment to Antigone. Haemon cannot move his father, he despairs and leaves and in his leaving he lets us know that the house of Creon will fall.
Creon is not an evil person and in spite of his loyalty to the law he shifts a bit; he seems regretful. He modifies Antigone’s judgment in order to give her a slim chance of surviving. Instead of calling for her to be stoned to death he decides to seal her in a cave, provide her with food and water and test whether by ‘praying to Hades, the only god whom she worships,…she will obtain release from death.’
The scales have begun to fall from Creon’s eyes and he is recognizing his error. He is trying to find a way out both for Antigone and for Thebes so ‘that the city may avoid a public stain.’ Of course there would be no error or ‘stain’ if the punishment were in harmony with the laws of this world and the next and if Creon was rooted in both law AND love, in loyalty AND commitment.
Alas, Creon is too late. His world comes undone; blood and doom wash over the ruling house of Thebes. Creon exits in deep anguish bemoaning ‘the crushing fate’ that has ‘leaped upon my head.’
Antigone responds to two commands. The first is the command of the god, Hades, a command that ensures for her that her actions are morally right actions. The second command is the command rooted in commitment and love. Although Antigone reflects upon her decision it does appear as if her decision to act was motivated not by logic but by emotion – deep, abiding commitment and love.
For me, the tragedy was that although both Creon and Antigone were ‘correct’ in supporting their positions (Loyalty-Law and Commitment-Love) they were not able to discern a way of embracing both positions. This, of course, is not uncommon for us imperfect human beings – think of all of the conflicts that emerge as a result of those who are ‘loyal to the law of justice’ and of those who are ‘committed to the spirit of mercy.’
Searcher-Seeker 
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