Antigone

That the king is the earthly representative of the godsis the reason why Antigone's defiance of Creon is ironic in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, an ironic response includes one whose implications far exceed what is intended and understood by its doer. The description is an exact fit with Theban Princess Antigone's defiance of King Creon, her uncle, king and intended father-in-law. In terms of all three relationships, Antigone owes respect to Creon as her superior and the gods' earthly representative in Thebes. She shows none even though she claims to respect and defend the gods.

That Polyneices is an enemy of the state is the way in which Creon justifies his order not to bury Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon differentiates between disloyal and loyal Thebans. He does not want a repeat of the recently ended first civil war over the Theban royal succession. He thinks rebels will be discouraged if they see how miserable it is to be denied their cherished, god-given rights to below ground burials.

A remote cave outside Thebes is the place where Antigone dies in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone receives the death sentence for breaking a recently issued royal edict. She is supposed to die outside the main entrance to the Theban royal palace. But her uncle, King Creon, changes the penalty from death by being pelted by stone-throwing Thebans to by being buried alive.

Tragedy is the genre of literature that describes "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the literary form is drama. The literary genre is the depiction of suffering to entertain and instruct an audience. The media is performance.

That he issues and enforces a controversial law is the reason why Creon is to blame for the outcome in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the events happen the day after the end of the first civil war over the Theban royal succession. Theban King Creon hinders instead of helps healing by denying to the disloyal Theban dead their god-given rights as Thebans to below ground burials. His policy impels his niece Princess Antigone to break the law, bury her brother Polyneices, get the death penalty and hang herself. It also is the cause of environmental pollution and irritable gods over unburied bodies as well as two more suicides.

Breaking the law and dying are what Antigone plans to do in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues an edict that changes god-given rights of below-ground burials into arbitrary privileges to be bestowed upon his supporters and denied to his enemies. Creon's niece, Princess Antigone, plans to bury her brother Polyneices even though the edict demands that his body be left above ground to feed birds and dogs. She likewise plans to die in the way specified by the death penalty or by her own hands.

Antigone is the protagonist in the play "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, in English, the noun "protagonist" may refer to the champion of a particular cause. It also may refer to the main character. Either way, the English word comes from the classical language of the ancient Greeks. In Greek, the word "protagonistes" combines "protos" for "first" with "agonistes" for "actor." All three descriptions - champion, leading actor, and main character - apply to Antigone.

The hero, the mother and the wise old man are archetypes in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term archetype describes an original that generates copies and derivations. Theban King Oedipus therefore is the archetype of the hero who does great deeds but fails because of a tragic flaw. Queen Jocasta is the archetype of the mother who attempts to protect her son and her husband in ironically blasphemous ways. Teiresias the blind prophet is the archeteype of the wise old man who has all the answers to past, present and future questions.

That he is abhorrent to, and must be obedient to, gods and to mortals is what Oedipus learns at the end of "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, Oedipus recognizes that he is immoral in marrying his mother and in having children with her and criminal in killing his father and his king. All three acts, albeit unknowing, are offenses against the gods and all people. Oedipus has neither a personal and professional life nor his sight any more. He therefore must back off from giving orders and learn how to take orders from mortals and follow the orders of the gods.

Release her is what Creon decides to do about Ismene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon considers his niece, Princess Ismene, as a lifelong example of wisdom. He does not believe that she is a participant in her sister Antigone's lawbreaking activities. He therefore decides to release her and not sentence her to death along with Antigone.

Realization and punishment are the meanings of the fifth episode in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the fifth scene is the exodus. It describes the ultimate consequences of the conflict on the main characters. For example, it covers the suicides of Theban Princess Antigone, Prince Haemon and Queen Eurydice. It concludes with King Creon's loss of everything and everyone who gives his life meaning.

It is to entertain and instruct that other myths are included in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the ancient Greek dramatist deals with the themes of divine will, fate, human folly and wisdom. He incorporates parallels to similar experiences in other myths. The parallels tend to be found within the choral odes, by which the audience is entertained with the singing and instructed by the theme of the consequences of foolish and wise human behavior.

Proud, non-stopstubbornness is one thing that Antigone and Creon have in common in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone and King Creon throw themselves into the middle of controversial issues. They each then take strong stands from which they argue to their heart's delight. But the argument is not a debate since all they do is defend their own position without looking for common ground: this is extreme stubbornness.

That rights need to be earned in life and death cases is the way in which Creon's conflict can be seen as equally good between the stability of the state and the obedience of divine will in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, all Thebans are guaranteed god-given rights of below ground burials. But it is possible that the Theban identity ends with behavior that is destructive to community and to self, such as a bloody rebellion. Rights may need to become honors and privileges to be earned in the above mentioned cases where the sense and survival of community are challenged.

Negatively by Creon, positively byHaemonand Teiresias, and questioningly by the chorus and Ismene are the ways in which Antigone is perceived by the other characters in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon views Princess Antigone as a foolish lawbreaker who allows her emotions to run wild. Prince Haemon sees Antigone as the defender of divine will and cherished Theban traditions and finds support in that idea from Teiresias the blind prophet and the Theban people. The chorus and Princess Ismene question the way Antigone is willing to stand out in a crowd for her convictions.

Because she thinks that he is wrong is the reason why Antigone defies Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues a royal edict by which Theban loyalists are honored with below-ground burials and funeral rites but by which those same god-given rights are denied his perceived enemies. One of the Thebans who will be left above ground to be ravaged by weather and wildlife is Princess Antigone's brother Polyneices. Antigone decides that it is wrong to defy divine will and Theban traditions and that it is right to defy Creon.

It is because she is caught breaking the law that the guard leads Antigone to Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone breaks her uncle King Creon's edict of non-burial of the disloyal Theban dead. She is caught in the act of burying and anointing her brother Polyneices. One of the posted sentries leads her into Creon's presence for interrogation and sentencing.

The ultimate authority in life is the source of conflict between Antigone and Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon believes that he can decide what is best for himself, his city and his people. He does not feel influenced or inhibited by what goes before, around or after him. He in fact is in transition from Antigone's old ways of cherished traditions, divine will and family ties.