Antigone

Help her bury their brother is what Antigone wants Ismene to do in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Polyneices' body is denied its divinely guaranteed right to below-ground burial and funeral rites. Princess Antigone, Polyneices' younger sister, decides that she will brave the royal edict of non-burial of the disloyal dead in the recent civil war over the royal succession. She asks for help from her sister Ismene in the hopes of giving Polyneices a below-ground burial. Without Ismene's help, she will have to give Polyneices a partial burial, whereby the body is left above ground but covered completely with a layer of dust.

Yes, the author shows sympathy in "Antigony."

Specifically, Sophocles (495 B.C.E. - 405 B.C.E.) is the play's author. He portrays Princess Ismene sympathetically as a young girl torn between a death that she does not seek but that her older sister, Princess Antigone, does. He likewise presents Prince Haemon as a young man very much in love with the passionate, strong-minded, uncontrollable Antigone. He tries to be sympathetic to Antigone, but clearly dislikes her emotional outbursts and inconsistency in disrespecting her uncle King Creon while claiming to respect divine will.

Rational and respectful is the first impression of Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon makes logical points about the importance of diverse information gathering to arrive at informed decisions. He mentions compelling evidence and examples, such as comparing flexible policy making to adjusting a ship's sails to the weather. He seems respectful in the way that he addresses his father, King Creon, and in the words that he chooses to express himself.

Antigone does not say that she must marry Acheron in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Acheron is the river of sorrowful entrance into the Underworld by way of the ferryboat operator Charon. Theban Princess Antigone mentions the river and says that her entry will be as an unwed wife. The phrase refers to her engagement to Prince Haemon, her first cousin and King Creon's only only and heir apparent.

That she is as foolish, uncompromising, uncontrolled and unlucky as her father is what the chorus leader says about Antigone's fate in the second scene of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus leader makes his first observation on her foolishness and unluckiness when he sees that Theban Princess Antigone is escorted by armed guard into her uncle King Creon's presence. He makes his second observation on her lack of conciliation and self-control when Antigone openly admits her guilt. At the end of Antigone's and Creon's interaction, the chorus sings of Antigone's fateful descent from cursed parents and ancestors.

It is to make public his recent edict that Creon calls the chorus together in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues an edict on non-burial of the disloyal Theban dead. He knows that the edict is controversial. He wants to make sure that no one can plead ignorance of the law's measures or its punishment.

That it is because she comes back that she is arrested, tried and sentenced is what is ironic about Antigone's capture while attempting to bury Polyneices the second time in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene says that if her sister Antigone is going to disobey their uncle Creon's law of non-burial to his enemies, she must do so in secret. Antigone says that she wants her disobedience to be common, public knowledge. The first attempt at burial indeed is done in secret since there are no witnesses. But the second attempt becomes public knowledge because of the guards that Creon stations near the unburied body of Polyneices, Creon's nephew and Antigone's brother.

Creon is Oedipus' uncle in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon is the brother of Theban Queen Jocasta, Oedipus' wife and mother. He therefore is Oedipus' brother-in-law and uncle. Additionally, he shares royal powers with his brother and sister-in-law.

Supportive and hostile are Antigone's respective attitudes toward her brother and her sister in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone cares about her brother Polyneices. She demonstrates that concern by burying his body and thereby helping his entry into the Underworld of the afterlife. In contrast, she does not demonstrate a similar care or concern for her sister, Princess Ismene. In fact, she makes reference to Ismene as being basely born even though the sisters share the same genealogy, parents and royal social status.

That he is not bound by the past is a way in which Creon is enlightened in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term enlightened describes either an informed, modern, rational outlook or spiritual awareness. The description fits Theban King Creon in its first definition, but not its second. For example, Creon has to decide what to do about all the dead bodies from the first civil war over the Theban royal succession. He opts for promoting governmental stability when he denies to the disloyal Theban dead their god-given rights as Thebans to below ground burials.

A society in which there is no conflict between its laws and divine justice is a fair and just society in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the definition appears in the first choral ode. It is found in the ending lines, just before the beginning of the second scene. The chorus refers to the necessary mesh between what the gods consider punishable and non-punishable and what the city defines as right and wrong under the law.

Laius is Oedipus' real father in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Laius is the father of Theban King Oedipus. But Oedipus' parents leave him to die from exposure on the mountains outside Thebes because of a dreaded prophecy. Oedipus survives, is fostered into the Corinthian royal house, and has no idea that Laius is his biological father.

That he and his city will benefit from Oedipus' death is the reason why Theseus gives sanctuary to Oedipus in "Oedipus at Colonus" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus calls to mind that his prophesied fate includes one good and two bad components. He describes the good part as relating to the place and significance of his death. He indicates that he will die a special death in a place sacred to the Furies of fate. It is to Athenian King Theseus that Oedipus confers that luck in exchange for sanctuary.

Fearful the first time and less so the second are the ways in which the sentry acts when he comes before Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the sentry expresses fear when he explains that there is an unknown perpetrator breaking Theban King Creon's edict of non-burial of the disloyal Theban dead. He manifests fear when he identifies the partially buried body as that of Polyneices, Creon's nephew and challenger in the recent civil war over the Theban royal succession. He shows fear when he tells of the drawing of lots to determine which of the sentries gets to be the messenger of bad news to a temperamental royal.

Sisters and Princesses of Thebes are the identities of Antigone and Ismene in the play "Antigone."

Specifically, the sisters are the daughters of King Oedipus and Queen Jocasta. But unbeknownst to the royal family, the monarchs are actually mother and son. Knowledge of that unintended incest results in Jocasta's suicide and in Oedipus' blinding and exile.

Despite the scandal, Antigone manages to become engaged to Haemon, her cousin and the son of Theban King Creon. Creon is Antigone's uncle and Jocasta's brother. During Antigone's childhood, Creon jointly rules Thebes with his sister and brother-in-law.

With the scandal and Oedipus' overthrow, Antigone's twin brothers, Eteocles and Polyneices, inherit the throne of Thebes. But they end up fighting over their joint power-sharing arrangement. They kill each other, and as a result Creon is back on the throne.

As king, Creon allows Eteocles to be buried. He refuses to respect the same god-given rights to Polyneices. Anyone who tries to bury Polyneices according to the will of the gods and in accordance with Theban tradition will be killed.

Antigone is sentenced to death once she is discovered burying Polyneices. Her act puts additional stress on her already tense interaction with her sister Ismene. It also ends her engagement to Haemon and all chance for marriage and children.

The play gives no indication as to what happens to Ismene. But outside the confines of the play, and according to tradition, Ismene is killed by Tydeus. Ironically, Tydeus is the husband of Deipyle, Argive Princess and sister of Argea, wife of Ismene's brother Polyneices.

As is the case with Antigone, Ismene dies unmarried and childless. If she had lived, she may have been able to marry the love of her life, Theoclymenus. But as is the case with Antigone's love Haemon, Theoclymenus dies a violent death. But unlike Haemon, death comes not by his own hands, but by Tydeus' also.

Denial and a certain arrogance are Jocasta's weaknesses in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Jocasta tries to smooth over disagreements and seems to want to avoid anything unpleasant, inconvenient or contradictory. For example, she treats the disagreement between Theban Kings Oedipus and Creon as though it is a backyard fight between schoolboys. Additionally, she does not want to look too deeply into her first husband Laius' murder or her second husband Oedipus' true identity. In pursuit of the preceding, she picks and chooses what divine will she will respect and which she will not.

Awareness of the consequences of her actions in this world and the next and loyalty to her family are the reasons why Antigone is stubborn in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is devoted to her family. She therefore insists that god-given guarantees of below-ground burials need to be honored for both her twin brothers instead of being illegally and whimsically applied. Additionally, she fears less the death sentence for violating an illegal royal edict than the shunning in the Underworld of the afterlife for violating a divine law.

Oppressive, repressive and suppressive is Creon's behavior in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon demonstrates oppression when he issues his edict of non-burial of the disloyal Theban dead. He expresses repression when he bullies, insults and threatens just about everyone with whom he has a conversation: Princess Antigone, Prince Haemon and Teiresias the blind prophet. He manifests suppression in sentencing his niece Antigone to death.

No, Antigone does not respect legislative law in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone accepts the authority of the gods and the weight of Theban traditions. She believes in respecting the expression of divine will. She does not approve of legislative law, particularly when it conflicts with divine will and cherished Theban traditions.

Whether to follow her conscience or her civic duty is the main conflict for Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone needs to decide whether she will be a devout worshipper or a dedicated citizen. She must choose between burying her brother Polyneices and obeying divine will or leaving his body unburied and obeying an illegal royal edict. Either way, she has to recognize whether the gods or the royals are her ultimate authority figures.