Antigone

Give him a proper burial and Theban-stylefuneral rites is what Antigone plans to do with Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the gods guarantee all Thebans of below-ground burials and funeral rites. Theban Princess Antigone's brother Polyneices is being denied these rights by a law recently issued by Antigone's uncle, King Creon. Antigone plans to give Polyneices a below-ground burial if her sister Ismene helps or a partial burial if Ismene refuses. Either way, Polyneices' body will be considered buried in compliance with Theban traditions.

No one knows anything about Haemon's life in general or accomplishments in particular in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon is the only surviving child and heir apparent of King Creon. He also is the first cousin and betrothed of Princess Antigone, Creon's niece. Nothing else is known about him other than his courage in defying his father and his love in defending 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.

Stubbornness is the reason that Antigone and Creon cannot resolve their conflict in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, stubbornness refers to a refusal to modify an opinion. This description fits Theban Princess Antigone and her uncle, King Creon. Neither one accepts contrary opinions, and in fact neither one has any interest in information contrary to the emotions and facts upon which they base their opinions.

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.

Readers can sympathize with Antigone because of her compassion. Antigone doesn't see the ties of blood, love, and respect as ending with life. She asserts that she has no chance of having another brother, because both her parents are dead.

Antigone also considers that she will spend much more time dead than alive. So she must think of how she treats death and the dead. She feels the additional responsibility of being the great great great granddaughter of Cad mus, who founded the city of Thebes in about 2000 B.C.E.; and the great great great great great granddaughter of Poseidon, the sea god.

With such an ancestry, it isn't surprising that she wants to be in compliance with the enduring legacy of the gods, and the equally enduring traditions of Thebes' founder.

That they do not rule harmoniously and that they kill each other are the punishments for Antigone's brothers in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone's twin brothers Eteocles and Polyneices inherit the Theban crown and throne from their parents, disgraced Theban monarchs Oedipus and Jocasta. The brothers expect to alternate years of rule in a joint power sharing arrangement. But Eteocles does not give up the royal powers at the end of the first year. The brothers decide to fight when Eteocles exiles Polyneices and he and his uncle Creon indicate that they never will recognize Polyneices' legitimate claim. During the final battle of the first civil war over the Theban royal succession, the brothers become engaged in a bloody duel that ends in both their deaths. They are cursed, and their discordant years between Oedipus' overthrow and their deaths are true to that curse.

That she usually is wise but now is distraught is the reason why Creon thinks that Ismene is involved in burying Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon describes his niece Ismene as having a lifelong track record of wisdom compared to that of folly by his niece Antigone. But he finds Ismene looking, moving and talking as though she is very, very upset. The atypical behavior leads him to consider that other atypicalities may be possible with her, such as burying her brother despite the law of non-burial of the disloyal Theban dead.

Just outside the front entrance is the part of the palace that is involved in the setting of the play "Antigone."

Specifically, it is the open space where the royal family interacts with each other and with their subjects regarding city issues. Different characters are described as going in or out of the palace. But no action of the play actually takes place inside the royal palace of Thebes. In fact, bit by bit, the secrets of the royal family are revealed in the space outdoors where Theban royals and Theban citizens meet.

Yes, Haemon kills himself over Antigone's death in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is Prince Haemon's beloved first cousin and bride-to-be. She hangs herself after she is buried alive for breaking a royal edict issued by King Creon, Haemon's father and her intended father-in-law. Haemon kills himself with his own sword after he finds Antigone's lifeless body and unsuccessfully tries to kill his father.

That Polyneices' body otherwise will be consumed by wildlife and that there are consequences for withholding god-given rights are the reasons why it is important for Antigone to bury her brother in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Polyneices' body will not be complete for entering the Underworld of the afterlife if it is left excposed above ground to ravaging weather and scrounging wildlife. Additionally, it is a serious offense against the gods to deny god-given rights of above-ground burials and proper funeral rites to all Thebans. Antigone therefore can expect suffering in the here and now as well as shunning throughout all eternity if she does not bury her brother.

It is because of love, promises and religious beliefsthat Antigone cares for her brother in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone loves her family, particularly her disgraced father Oedipus and brother Polyneices. Beyond the information within the play, and from other sources such as "Oedipus at Colonus," Antigone promises Polyneices that she will see to his burial if his legitimate claim to the Theban throne fails. From her religion, she recognizes that she will spend far more of her existence in the Underworld of the afterlife than in life.

It is in the choral comments and odes that the chorus introduces the importance of history and fate in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus leader comments on the way in which Theban Princess Antigone's life is going because of her fateful behavior. The odes draw cultural parallels to ancient Greek literature. The comments and the odes emphasize the mysterious and non-mysterious workings of fate through the equivalent of historical examples.

Creon is not the character who suffers most in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone has the worst happen to her because she loses her life for her brother, her gods and her people. Creon still lives at the end of the play. He in fact loses everyone and everything that gives meaning to his life, which he gets to keep but which he disdains.

Those of royal birth, native intelligence and divine favor are the advantages that Oedipus has in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Oedipus is the presumed son and heir apparent to Corinthian monarchs Polybus and Merope. He figures out how to defeat the monstrous Sphinx when all other mortals fail. He marries into the royal house of Thebes and has a family life with a loving wife and four children that is a role model for all Thebans. He therefore owes his personal happiness and professional success to a combination of the advantages of birth, the application of his own abilities, and the help of the gods.

Bury Polyneices and release Antigone is what Creon is advised to do in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon denies god-given burial rights to his nephew Polyneices. He gives his niece, Princess Antigone, the death sentence for breaking his non-burial law and burying her brother. But his son Haemon, his royal advisor Teiresias the blind prophet and his supporter the chorus leader all suggest that he needs to give Polyneices' body a proper below ground burial as well as release Antigone from her live burial.

It is Haemon who tries to reason with Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon dares to meet with King Creon over the upcoming execution of Princess Antigone. He makes an impressive but unsuccessful attempt to get his father to abandon his non-burial edict and to free Antigone. Princess Ismene, his first cousin and the sister of his bride-to-be, precedes him in a brief and likewise unsuccessful attempt to change Creon's mind.

Creon is not the tragic hero in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a hero is the main character, the holder of great powers, and the doer of great deeds. That hero is tragic when his life takes an unfortunate turn. The description of the hero does not fit Theban King Creon, who is capable of no great deed or power. But the description of tragic does fit Creon, as a tragic figure in a tragic play about the tragedy of the tragic heroine Antigone.

To tell them about his edict of non-burial of the disloyal Theban dead is the reason why Creon summons the Theban elders in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues a law that withholds god-given below-ground burial rights from Thebans who die fighting against Thebes. He expects to enforce the edict to the letter and to punish all violators. He therefore accepts no claim of ignorance of the law and its penalties.