Antigone

Creon's overthrow is the resolution to "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the resolution can be defined as the end to the main conflict. The main conflict revolves around the recognition of the ultimate earthly authority as gods or kings. The gods rule, and therefore Creon must lose as the king who trespasses into the divine domain of power.

That everyone except Creon and the chorus oppose it is the conclusion about sentencing Antigone to death in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues an edict that his niece, Princess Antigone, disobeys. The civil disobedience makes Antigone eligible for the mandatory death sentence. But just about everyone - her aunt Eurydice, her betrothed Haemon, her sister Ismene and Teiresias the blind prophet - oppose Antigone's death. Creon and the chorus basically stand alone in believing that her deed may be correct but that her uncontrolled passionate outbursts earn Antigone her death.

Strong is what Creon thinks that a ruler must be above all else in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon believes the weakness must be avoided at all costs. He feels that a strong ruler has job security. Strong rulers make all decisions without any influence, input or intervention from anyone else.

The royal palace of Thebes is where Antigone lives in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is the direct descendant of Cadmus, Thebes' founder and first king. She is engaged to Prince Haemon, her first cousin and the son and heir apparent of reigning King Creon. She and her sister Ismene live with the royal household because they are orphans under the protection of Creon, their mother's brother and their father's brother-in-law and uncle.

That Oedipus albeit unknowingly is attracted to his own mother is the example of the Oedipal complex in the play "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, the Oedipal complex gets its name from the story of Theban King Oedipus. It refers to a boy desiring his mother and hating his father. It is possible to outgrow the experience and move into mature, healthy, non-incestuous relationships. But it is not healthy to become stuck in the experience, as Oedipus does when he turns his fantasy into reality by killing his father, Theban King Laius, and marrying his mother, Theban Queen Jocasta.

That they each believe in making a point but that one does so with convictions and the other with none is what makes up a comparison and contrast of Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.) and Crito in the dialogue by Plato 424/423 B.C.E. - 348/347 B.C.E.).

Specifically, Theban Princess Antigone believes in giving her life for the family, the gods and Theban traditions. In contrast, Crito considers it more effective to make points outside of prison and without impending death sentences being carried out. He defends life as needing to be saved at all costs and convictions as important after the preservation of one's own life.

That he believes that a disloyal Theban is not a Theban at all is the reason why Creon passes a law regarding the disposal of human remains in "Antigone" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, Theban King Creon decides to dishonor divine will and Theban traditions. He chooses to treat Thebans the way the enemy dead is treated: no to below ground burial, yes to above ground exposure to weather and wildlife. He believes that disloyal Thebans cease to be Thebans and must be treated as enemies in life and death.

The names of her two dead sons and a curse on their father are what Eurydice says before she dies in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Eurydice calls out for Megareus and Haemon, her two sons who precede her in death. She blames their deaths on her husband, King Creon. So she accuses Creon of being the murderer of both her sons and curses him.

It is by burying her brother that Antigone plans to break the law in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the gods command that upon their deaths all Thebans will receive below-ground burials and proper funeral rights. But Theban King Creon decides to withhold those rights in the case of the disloyal Theban dead in the recent civil war over the Theban royal succession. His niece, Princess Antigone, therefore plans to break her uncle's law and to respect divine law by burying her brother Polyneices, whose body numbers among the exposed corpses of the enemy Argive and Theban dead.

Honest but insolent admission of guilt is the way in which Antigone answers to Creon's questions in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone breaks her uncle King Creon's non-burial edict because she believes in her family, the gods and Theban traditions. She buries her brother Polyneices because it is the correct thing to do. She confesses to her guilt because that too is the correct thing to do.But how she does it disrespects and insults Creon, the gods' earthly representative in Thebes.

Controlled by fate, dominated by the gods and eclipsed by death is Antigone's view of life in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone believes that the life of each mortal is custom designed by the Furies of fate. She concludes that the all knowing and powerful gods rule in life and in death. She feels that life is brief and dominated by the far greater part of human existence being spent in the Underworld of the afterlife.

Yes, "Antigone" is a full-length play by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, that assessment is made first and foremost in terms of the dramatic standards of the time of its writing. That time period is ancient Greece. A play was expected to last about 1-1/2 hours, to include a handful of main characters, and to have about twice that number in a chorus. The plot was to take place in one setting, where a problem would be presented and solved within no more than a day in the characters' life.

All of the preceding conditions are met in the play "Antigone."

Love is the emotion that most likely causes Ismene to want to join Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene argues against her sister Princess Antigone's burying their brother Polyneices out of fear of the lethal punishment. She ends their interaction saying that Antigone is dear to her. It is brave of her to want to join Antigone. She may be doing it because of the hopelessness of the situation. Or she may be doing it in the hopes of extenuating circumstances, leniency or outright pardon from their uncle, King Creon.

It is divine law that Ismene breaks in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, divine law and Theban traditions demand that all Thebans receive their god-given rights to below ground burials. The responsibility falls on family members to ensure that the rights are honored. Theban Princess Ismene makes no attempt to get her brother Polyneices buried. She therefore omits observing the mandatory requirements of divine law.

That everyone else dies is what happens to Theban King Creon's family by the time that the play "Antigone" ends.

Specifically, there are only three members left in Creon's family when the play begins: his wife Theban Queen Eurydice, his son and heir apparent Haemon, and himself. But Haemon kills himself because Creon sentences Antigone, his own niece and future daughter-in-law, to death. Then the Queen kills herself once she learns that the last of her four children is now dead. So Creon ends the play all alone since his family would rather commit suicide than spend one more minute in his presence.

That he is the city's savior is the reason why Oedipus remains important to Thebes in "Oedipus Rex," "Oedipus at Colonus" and "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Oedipus becomes the disgraced King of Thebes. But he cannot be dismissed or ignored historically. He rescues the city from the monstrous Sphinx and from a pestilence of ailing livestock, dying children and failing crops.

The Theban royal palace, just outside the palace's main entrance and inside a remote cave are where "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.) takes place.

Specifically, plays in ancient Greece are supposed to present a problem that is resolved in one main location within a 24-hour period. Events at other places and times may be referenced through the announcements of messengers, the conversations of the characters, and the observations of the chorus. In the case of "Antigone," the story takes place outside the main entrance to the Theban royal palace on the day after the end of the civil war over the royal succession.

That he has experience with disloyalty and that he intends upon change in the midst of stress are details in his speech that emphasize Creon's role as a tragic character in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon's speech can be seen as foreshadowing of troubles yet to come. He begins his speech with references to popular support for rulers during troubled times. He asks his listeners to support drastic change in the aftermath of a violent civil war and during a time of great stress. The speech acts as a flag of tragedy to come since it is not an inspiring pronouncement of present victory and future optimism.

Antigone and Ismene, Antigone and Creon, Creon and Haemon, and Creon and Teiresias are the opposing forces in the conflicts in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princesses Antigone and Ismene are on opposing sides in the conflict over whether or not to bury their brother Polyneices and whether to obey divine or human law. Antigone and King Creon also are on opposite sides in that conflict even though they both agree that Antigone will die. Creon opposes his son Haemon and then his advisor, Teiresias the blind prophet, on just about everything: burial versus non-burial, divine versus human laws, release or sentencing of Antigone.

No, the title cannot be "Creon and Antigone" for the play "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a change in title has to be accompanied by the introduction of new material. The play itself also has to be re-organized. Inclusion of Creon's name necessitates information on his good side, which is lacking in the current version.