Antigone

That his rights are disrespected is the way in which Polyneices suffers in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Polyneices dies during the final battle battle in the first civil war over the Theban royal succession. He has a legitimate claim to the Theban throne, but his army loses to that of his twin brother Eteocles and his uncle Creon. Creon is vindictive in denying to Polyneices' body the god-given right of all Thebans to below ground burials. Polyneices therefore suffers the disfigurement and dismemberment of his body by birds and dogs until Creon relents and approves the burial.

That Haemon will take his own life if Antigone is dead is the meaning of the quote "Death will cause another" in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon is in a conversation with his father, King Creon. Creon plans to execute Princess Antigone, Haemon's beloved first cousin and bride-to-be. Haemon warns that Antigone's death will bring on another.

That she must not break the law but to be secretive if she does break it is the advice given by Ismene to Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene believes in respecting the laws of her uncle, King Creon. She therefore does not want to break his law of non-burial of the Theban dead by burying her brother Polyneices. When she realizes that her sister Antigone is intent upon breaking the law, Ismene then recommends that the law-breaking be carried out as secretly as possible.

Find and punish the guilty in Laius' murder and bury Polyneices and free Antigone are what respectively will lift the pestilence in Thebes in "Oedipus Rex" and "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a pestilence afflicts Thebes by the last day of Theban King Oedipus' rule. The Delphic oracle announces that the pestilence will end only with the identification and punishment by execution or exile of the guilty in King Laius' murder. That pestilence is ended, but succeeded by another during the last day of King Creon's rule. Teiresias the blind prophet states that the pestilence will end only with the burial of Polyneices' body and the release of Princess Antigone from her live burial.

That laws must promote governmental stability and societal security and that punishment must deter criminals are the main ideas of Creon's speech before the sentry arrives in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon introduces to the chorus of Theban elders his edict of non-burial of the disloyal Theban dead. His edict modifies Theban society because it turns god-given rights and cherished traditions into privileges to be conferred upon his supporters and denied to his opponents. Creon notes that the harsh measures and the capital punishment are necessary in order to protect Thebes from future civil war and to set an example of the grim fate awaiting those who challenge him and his royal rule.

The loss of his family, his job and his reputation are the punishments of Theban King Creon for the death of Theban Princess Antigone in the play "Antigone" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon and Theban Queen Eurydice commit suicide in the aftermath of the suicide of Antigone, Haemon's bride-to-be and and first cousin and Eurydice's niece. Antigone hangs herself after the death sentence of walling up in a remote cave is carried out by her uncle Creon. The death sentence is imposed for Antigone having dared to bury the body of her brother Polyneices, in compliance with divine law and in contradiction of Creon's recent law.

All of the deaths foretold by the blind prophet Teiresias indicate that Creon is not fit to continue as King of Thebes. He loses his job, the respect of colleagues and subjects, and his right to continue living in his hometown of Thebes.

The partial burial and re-exposure of Polyneices' body is an example of a complication in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a complication can be described as a hindrance, an inconvenience. For example, Theban Princess Antigone does not have the strength to bury her brother Polyneices' body below ground. She instead has to give him a partial burial whereby the body is left above ground but covered by a dusty layer. The body is found by her uncle King Creon's guards and re-exposed. Antigone must re-bury the body and is caught in the process.

Polyneices and the dead from his army of disgruntled Thebans and Argive invaders are not buried in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the bodies of dead enemies tend to be left above ground and exposed to weather and wildlife in ancient Greece. Such is the practice in Thebes, except in the case of dead Thebans. So it fits with ancient Greek and Theban traditions to leave the Argive dead unburied. But leaving Theban dead, even though they be disloyal to their hometown, does not fit with divine will and cherished Theban traditions. It therefore becomes a source of controversy and a base for royal opposition that Polyneices and his disgruntled Theban supporters are denied the god-given rights of all Thebans to below-ground burials and proper funeral rites.

Nothing indicates that differences are settled between Antigone and Ismene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene does not appear in the play after her explosive interaction with her sister Antigone during the latter's trial. Subsequently, Creon indicates that he will release Ismene, as innocent of wrongdoing, and punish Antigone, as the lone perpetrator.

That she fears divine wrath and that family is irreplaceable are the reasons why Antigone is so determined to bury her brother in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone recognizes that divine wrath can makes a mortal miserable in this life and the next. She knows that burial and funeral rites are guaranteed by the gods and therefore not to be fooled with. Additionally, she says that both her parents are dead, and so she only has the siblings that she already has. No more siblings are forthcoming, and she is going to have to be able to look her family in the face when they all meet in the Underworld of the afterlife.

Death is what Creon wishes for at the end of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon is all alone. He loses everyone and everything that gives meaning to his life. He thinks only of death to end the heartbreak and humiliation of friendlessness, homelessness, joblessness and powerlessness.

That he is an Athenian citizen is the decree that the king makes regarding Oedipus in "Oedipus at Colonus" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Athenian King Theseus knows who disgraced Theban King Oedipus is. He makes Oedipus an Athenian citizen and puts him under his protection. In exchange, he receives the promise that Oedipus will die in a place that brings Athens and Athenians luck.

Creon and Ismene are the dynamic characters in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term dynamic character describes an individual who changes in behavior or outlook. For example, Theban King Creon goes from a stance of disdain for his people and disrespect for his gods to recognition of the error of his ways and to reversal of his policies. The same change may be evidenced on smaller scales and to lesser degrees by Antigone's sister, Princess Ismene. Ismene moves away from being a silent bystander to an illegal edict and a mistreated relative.

Allegiance to the dead is Antigone's prime duty in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone says that she will spend more of her existence in the Underworld of the afterlife than in this world of the here and now. Disrespect to dead family members and Thebans may not be punished in this short lifetime if so sanctioned by the illegal edict of her uncle, King Creon. But it is punishable for all time in the next world because below-ground burials and funeral rites are guaranteed by the gods.

That he believes himself her superior and that he cannot believe that anyone will give up a life for a cause are reasons why Creon underrates Antigone's courage and determination in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon disdains his niece Princess Antigone for her lack of control over her convictions and feelings. He also disparages her ability to stand up under pressure when he likens her to hardened steel that snaps and to a horse or slave that is curbed or whipped. He feels that the fact if not the thought of being buried alive in a cave will be enough to make her change her mind and plead for release.

No, Antigone is not a tyrant in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a tyrant refers to a ruler who holds power by an illegal seizure. Theban Princess Antigone holds no power and aspires for none. She therefore is not a tyrant.

The Theban elders is what the chorus represents in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus represents the consensus of the city's most accomplished and respected citizens. They have a reputation for wisdom and for support of the monarchy in general and of the monarch in particular. They express the view that all Thebes is supposed to hold.

That she comes back to check up on her brother's body in broad daylight is the way in which Antigone is caught in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone buries her brother Polyneices once. But she can give him just a partial burial whereby the body is left above ground but covered with a layer of dust. She therefore comes back to check on him. But Antigone's uncle King Creon has guards posted within sight of Polyneices' body. So Antigone is seen going through a second round of partial burial and anointing.

Teiresias does not persuade Creon to change his mind in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet warns Theban King Creon that the royal household will suffer the same death and sorrow as Creon inflicts hardheartedly upon Thebes. But Creon continues to insult and threaten his sightless seer and royal councillor. It is after Teiresias leaves and the chorus leader says that Creon needs to bury Polyneices and release Antigone that Creon changes his mind.

Antigone is not the antagonist nor is Creon the protagonist in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the antagonist is the opposite of the protagonist. The protagonist is the main character, the hero and the doer of great deeds. Theban Princess Antigone meets the criteria of a protagonist what with the course of all action being determined by her great deeds. She sets the stage for the conflict over the separation or union of church and state by breaking Creon's illegal edict of non-burial, burying her brother Polyneices, enduring her death sentence and inspiring an entire city with her courage and perseverance.

Antigone does not try to steal anything in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Antigone is a Theban princess, not a thief. If she is so inclined, she does not have the opportunity to steal anything. She just has time to try to bury her brother Polyneices, twice, and then spends the rest of the play either under house arrest or on her way to, and inside, her walled-up prison cave.