Texts in the literary world have consistently used animal imagery as a way to convey, for

descriptive purposes, the existence of mans carnal instincts, challenge the notion of human
superiority in the animal kingdom, and convey the inhuman tendencies of society as a whole.
Such imagery is present in both Sophocles and Jean Anouilhs versions of the play Antigone, in
which characters identities as humans are compromisedand degraded. In both texts, animal
imagery exists in different plot points throughout the play, but is intended for the same purpose;
to dehumanize characters, for it is easier to subdue an individual or societywhen they are made to
appear devoid of human characteristics or virtues. These allusions to animal-like characteristics
are made towards the character of Antigone, Polynices, and the Theban social structure.
Sophocles version of Antigone includes many scenarios where the humanness of
characters is compromised through their comparison to animal imagery and characteristics.The
character of Antigone is a direct example of such a phenomenon. When the Sentry tells King
Creon that it was Antigone who they witnessed approaching Polynices corpse, they claim she
was screaming like an angry bird, when it finds its nest empty and little ones gone (Sophocles,
137). This comparison establishes Antigone as an animal who openly acts upon instinct without
any means of self-regulation; a form of reassurance that she openly admits to breaching Creons
law and thus deserves punishment. Another instance involving Antigones dehumanization is
when Creon sees her stubbornness and reassures the chorus that A little halter is enough to
break the wildest horse (Sophocles, 139). Creons comparison demonstrates Antigones
persistence as something wild and untamed, and that a primitive form of pacification should be
enough to subdue her stubbornness. Polynices is another example of a character dehumanized
throughout the play. Creon responds to Teiresias prophecy by declaring that nothing will sway
him from not burying Polynices and that he would rather let the eagles carry his carcase up to
the throne of Zeus (Sophocles, 154). This sardonic remark demonstrates Creons contempt for
Polynices; he wants to make it clear that Polynices life is solely worth the far-fetched idea of
animals escorting him into the afterlife. While informing Eurydice of her sons death, the
Messenger describes the setting of the tragedy as The edge of the field where lay the body of
Polynices, in pitiable state, mauled by the dogs (Sophocles, 158). This is a direct degradation of
Polynices worth as a human being, for it implies that he is but an object of amusement for
animals as opposed to an individual of royal stature. This form of degradation applies to the
Theban social structure as well.When stating his prophecy to Creon, Teiresias blames the king
for the unstable state of Theban society. He states: How should the birds give any other than ill-
omened voices, gorged with the dregs of blood that man has shed?(Sophocles, 153). The birds
represent Theban society; the royal family that governs them puts their personal conflicts before
the interests of the people. As a result, the people of Thebes rebel and are depicted as untamed
animals that appeal to no authority and thrive solely off carnal instincts such as fear and self-
preservation. The blind prophet further condemns the fate of Creons kingdom, stating that
upon them too the pollution falls when the dogs and vultures bring the defilement of blood on
their hearths and altars (Sophocles, 155). Teiresias foreshadows the consequences of social
rebellion should Creon choose to continue letting Polynices corpse rot; he compares Theban
society to the dirtiest of animals in order to emphasize their marginalization. Overall, Sophocles
version of the play Antigone depicts the hopelessness of characters through the use of animal
imagery.
Jean Anouilhs modernized version of the play depicts animal imagery through the same
characters, and intends to dehumanize them in a similar manner, but within different plot points.
Antigones dehumanization is prominent when the guards confront Creon about their discovery
of Polynices buried body. Creon is in a state of denial, and reacts by asking: You are sure that
it couldnt have been a dog, scratching up the earth? (Anouilh, 32). The dramatic irony lies in
the fact that Antigones guilt has already been made clear; Creon is not yet aware of this fact,
and unknowingly compares her to an animal, enforcing his tendency to make Antigone seem less
human as a way of overcompensating for his guilt. Creon further contributes to Antigones
dehumanization when his response to her willingness to die is: You look like a trapped animal
(Anouilh, 46). Creon declares Antigone inhuman as a way to lessen his confusion and reassure
himself that she is but an ordinary perpetrator and deserves to be put to death. Polynices
connection to animal imagery in Anouilhs version is demonstrated when Creon reacts to his
burial by saying: We shall have to clean up this mess (Anouilh, 33). Earlier in the plot, the
nurse reprimands Antigones dog Puff when she similarly states, You want me to let her make a
mess all over the place and not say anything? (Anouilh, 24). Anouilh connects Polynices to a
dog to emphasize his role of obedient pet to both Antigone and Creon; a mere catalyst in their
conflicting views, as well as a tool each character uses to further their clause. When Creon
speaks of Polynices, he angrily calls him a little beast (Anouilh, 53). Creon demeans
Polynices human status in order to manipulate Antigone into viewing him through a more
unfavorable lens, thus lessening her sympathy towards him as well as the likelihood of her going
through with his burial. The Theban social order is compromised when Creon refers to his people
as The beast as nameless as the wave that crashes down upon your deck (Anouilh, 51). It is
clear that Creon views his kingdom as one, nameless entity; he identifies only with the laws he
must enforce in order to maintain stability, and as a result, dehumanizes his people so that no
emotional attachment or bias interferes with his maintenance of social stability. The degradation
of Theban society is also touched upon when Antigone says to Creon: What a king you would
be if only men were animals! (Anouilh, 51). Antigone understands Creons philosophy as a
leader; an emphasis on structured laws taking precedence over individual human needs that may
stray from a common purpose. Creon strives to be a leader of animals because they are not
swayed by the external desires and opinions which come with cognitive thought; he dehumanizes
his people in an attempt to maintain stability. To conclude, Jean Anouilh's modernized version of
Antigone makes significant references to animal imagery through the same characters as the
original version, but within differing points in the plot.