Set, your brother, is an evil man, who hates you and will do you harm (Osiris and Isis, 205)”. This proves that Isis knows Set is an evil man and she convinces Osiris not to go but he did not listen. Secondly, in the myth it states “Osiris, having no guile or bitterness in his own heart, believed others to be as himself, and with the words of confidence and cheer he tried to cast out the fear that troubled his wife; then, putting on his most splendid robes, he went in all trust and friendship to his brother’s banquet (Osiris and Isis, 205)”. This proves that even after Isis warns him about how Set will do him harm, he still goes. He fails to see the real truth about him.
Brutus loves Caesar, but would not allow him to “climber-upward…He then unto the ladder turns his back… (Act 2, scene 1, 24, 26). The quote means that Brutus would not allow Caesar to rise to power and then turn his back onto the people of Rome. After the assassination of Julius Caesar, Brutus talks to Antony about Caesar’s death. “Our hearts you see not; they are pitiful; and pity to the general wrong of Rome…” (Act 3, scene 1, 185-186). Brutus says that Antony cannot see the conspirator’s hearts, which are all full of pity.
Third, Antigone is a wonderful example of a martyr. Her legacy will live on, and inspire many other rebels to stand up for their beliefs. Antigone dared to defy the King’s threat of death to bury her brother, and shows true family pride. The people take pity on Antigone, and feel that she should be let alone. Haemon, Creon's son and Antigone's betrothed, states how the people of Thebes feel.
In the beginning, the two men break down into credibility first. Brutus breaks into ethos by talking about his honor, he tells the plebeians to keep his honor in mind. He also lets everyone know that Caesar was “ambitious” and he had to “slew” him because of it. He says this because he thought everyone in town thought Caesar was an honorable man. When Anthony came up, he knew that he had to work harder to gain the crowd’s attention, so he begins with saying, “I come to bury Caesar, not praise him.” (Act 3 Scene 2; 72) He says this because he knows people don’t want to hear a speech about how “amazing” Caesar was, so he says he’s not there to praise him.
Sophicles then introduces Haemon, which not only further depicts Creon as an unreasonable tyrant, but also backs Antigony’s argument in a more rational way. Haemon, in a sense, represents the people of Thebes; as Antigony says, “[The people of Thebes] think as I, but trim their tongues to you”(212). Haemon acts as proof that it is not just Antigony that feels Creon is wrong; Haemon is a representation of the people in that he opposes Creon along with Antigony. He states his opinion clearly and logically to Creon, his own father, just as the
Although she cares for and respects her brother, her conscience will not let her disrespect her brother. Despite Creons warnings she buries him with honor and is captured by Creon and put to death. Haimon, who is Creon’s son and Antigones lover has to leave Thebes. Antigone focuses on contrast between characters. Antigone and her sister, Ismene are together in two scenes, the prologue and the second scene.
Antigone’s pride came from her respect for her family and honoring the gods and their divine law, while Creon’s pride was an arrogant trait. Tiresias, the blind prophet claims Creon will lose his family for the crimes of leaving Polyneices unburied. Creon later realizes his mistaken pride. For example, “Fate has brought all of my pride to a thought of dust (Creon, Exodus).” This quote reveals that Tiresias’ prophecy or fate had portrayed Creon’s downfall, yet still filled with pride, refused to admit to his wrong doing. After Creon’s family’s deaths, Creon’s pride crumbles as he realizes he was wrong in his actions.
Brutus doesn’t want the Romans to be slaves under Caesar’s leadership. The citizens cheer for Brutus and his apparent kindness saying that he should be the new Caesar. They believe Brutus’s words and that Caesar was a tyrant who needed to be assassinated. However, the citizens’ fickle attitude shows when Antony gives his funeral speech. Antony tears down Brutus’s defenses saying that Caesar wasn’t ambitious because he thrice refused the crown.
Hamlets anger, which stems from his mother marrying Claudius, bears him serious thoughts of suicide. This results in an attempt at a religious and moral sin which shows a weakness in his character. Hamlet shows some moral sense when he decides not to kill himself due to religious beliefs, which is a paradox that leads to Hamlet’s downfall. His statement “thy commandment all alone shall live within the book and volume of my brain” (I.V.102-103) establishes his tragic decision to let nothing stand in the way of his vowed revenge assuring the death of Claudius, a longer life span and the immunity of punishment towards his mother. As act III begins, the reader sees Claudius’s plot against Hamlet progress.
In “Crito”, Crito comes up with two arguments on the ethical level: if Socrates gave into death, he is helping his foes win by giving in to what they want and he would be leaving behind his sons and family. He concludes that the city strictly obeys the laws as he states “…the laws might say… you are not treating us rightly…we have given you birth, nurtured you, educated you” (52). Another disadvantage he comes up with by leaving the cell is that if he does leave the cell as Crito had suggested, he would become an outsider that couldn’t live anywhere because of the harsh judgments from the civilians of that state. He states “…you will, Socrates, if we can persuade you, and not make yourself a laughingstock by leaving the city” (53). But in the end of “Crito” as well, Socrates decides to accept his