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528 have an intimation that in his zeal for the commonwealth, and for the maintenance of his royal authority, he has overlooked the claims of some other parties whose interests were affected by his conduct. The rights and duties of kindred, though they might not be permitted to alter the course prescribed by policy and justice, were still entitled to respect. If Antigone had forfeited her life to the rigour of the law, equity would have interposed, at least to mitigate the punishment of an act prompted by such laudable motives. The mode in which the penalty originally denounced against her offense was transmuted, so as to subject her to a death of lingering torture, added mockery to cruelty. But the rites of burial concerned not only the deceased, and his surviving relatives; they might also be considered as a tribute due to the awful Power who ruled in the nether world; as such they could not commonly be withheld without impiety. Hence Antigone, in her first altercation with Creon, urges that her deed, though forbidden by human laws, was required by those of Hades, and might be deemed holy in the realms below. Hæmon touches on the same topic, when he charges his father with trampling on the honours due to the gods, and says that he pleads not on behalf of Antigone alone, but of the infernal deities (745–749). Creon, in pronouncing his final sentence on Antigone, notices this plea, but only to treat it with contempt. "Let her implore the aid of Hades, the only power whom she reveres: he will perhaps deliver her from her tomb; or at least she will learn by experience, that her reverence has been ill bestowed." We must not however construe these passages into a proof that Creon, in his decree, had committed an act of flagrant impiety, and that his contest with Antigone was in effect a struggle between policy and religion. It is clear that his prohibition was consistent with the customary law, and with the religious opinions of the heroic ages, as they are represented not only by Homer, but in other works of Sophocles himself. The determination of Achilles to prevent Hector's burial, and his treatment of the corps, are related as extraordinary proofs of his affection for Patroclus, but still as a legitimate exercise of the rights of war. In the deliberation of the gods on the subject, the only motive assigned for the