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In Greek tragedy, the Chorus consisted of a group of approximately ten people, playing the role of death messenger, dancing, singing, and commenting throughout from the margins of the action. Anouilh reduces the Chorus to a single figure who retains his collective function nevertheless. The Chorus represents an indeterminate group, be it the inhabitants of Thebes or the moved spectators. It also appears as narrator, framing the tragedy with a prologue and epilogue. In the prologue, it directly addresses the audience and is self- conscious with regards to the spectacle: "we" are here tonight to take part in the story of Antigone. Like its ancient predecessor, Anouilh's Chorus prepares a ritual, instructing the audience on proper spectatorship. The Chorus then reappears throughout the play, marking its other turning points and futilely interceding into the action on "our"—that is, the spectators' and Theban people's—behalf.
Read more about the traditional Greek Chorus in Sophocles's Oedipus Plays.
As noted above, Antigone's insistence on her desire makes her monstrous, abject. At the same time, her abjection is her tragic beauty. Antigone announces this beauty throughout her encounter with Creon. Specifically Oedipus emerges as its model. Oedipus' moment of beauty comes at his moment of total abjection, the moment when he knew all and had lost all servile hope and passed beyond the human community in his transgression of its founding taboo. Like Oedipus, Antigone will become "beautiful" at the moment of his total ruin. As Ismene notes, Antigone's beauty is somehow not of this world, the kind of beauty that turns the heads of small children—be it in fear, awe, and otherwise.
A number of commentators have cast Antigone as a figure "between two deaths," what we will refer to here as her death as a social or even human being and her death as her demise. The space between two deaths is most certainly materialized in her tomb, the cave in which she, as a tabooed and abject body, is to be immured to keep her from polluting the polis. Her death sentence makes her more wretched than animals; such is her "Oedipal" beauty, a beauty in her inhuman abjection. As she appears to sense, however, she will not die alone. Her "tomb" will also serve as her "bridal bed," Antigone ultimately bringing Haemon with her to the grave. Strangely, another of the tragedy's victims—Queen Eurydice—meets her demise in another tomb that doubles as a bridal chamber. Eurydice dies in her bedroom—bedecked by familiar, comforting feminine accoutrements, appearing as a maiden queen of sorts, having scarcely changed since her first night with Creon. The wound in her neck appears all the more horrible in marring her virgin neck. Her death would appear all the more tragic because she dies in all her "feminine" purity.
Read more about the motif of tombs in Sophocles's Oedipus Plays.
Ace your assignments with our guide to Antigone!