Antigone

That it makes him overconfident in this thoughts, rash in his words and reckless in his actions is the way in which the flaw of pride affects Oedipus in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Oedipus shows overconfidence and pride in thinking that he can outsmart the gods, escape a miserable fate and avoid the consequences of such divine disrespect. In fact, he is rash in speech and reckless in deed. For example, he does not mince words when he waxes eloquently about what he will do not only to the guilty but to any accessories to the guilty in the murder of Theban King Laius. But he cannot make that call since the gods alone who gets what on earth. Additionally, he acts disrespectfully to his royal advisor Teiresias and his royal colleague Creon; insensitively to his wife, Queen Jocasta; and threateningly to his information sources, the Corinthian and Theban shepherds.

That it goes from support for to criticism of Creon is the way in which the chorus changes from the beginning to the end of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus draws its membership from the most accomplished, eldest and wisest of Thebes' senior citizens. They operate from a position of support for royalty and of the currently reigning king. But they switch sides when divine will clashes with royal despotism in the form of Theban King Creon.

That she deliberately breaks a Theban law and that the punishment is death is the reason why Antigone is to be put to death in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the Theban law forbids the burial of those disloyal to Thebes in the recent struggle between the twin brothers Eteocles and Polyneices. Antigone buries Polyneices, whom Theban King Creon considers disloyal to Thebes in life and in death. Antigone knows the consequences of her disobedient acts and makes no attempt to save her life once caught by the guards and interrogated by Creon.

It is a direct, practical, sympathetic nature that characterizes the sentinel in "Antigone" by Sophocles (495 B.C. - 405 B.C.E.).

Specifically, the sentinel expresses himself directly and honestly. He gets straight to the heart of the matter. But at the same time, he is not devoid of compassion in the way he describes Antigone's painful burial and reburial of her brother.

That he marries his own mother is one thing that is so surprising about Antigone's father in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus hears the prophecy that he will kill his father and marry his mother. He plans to outrun the Furies of fate and to outwit the gods. But he slips up in marrying a beautiful, powerful, rich widowed queen who is old enough to be his mother. She indeed turns out to be his biological mother.

The chorus leader is Koryphaios in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Koryphaios is a Greek word that translates into English as "chorus leader, leader of the chorus." It is written in Greek as "κορυφαῖος." Its origin traces back to the ancient Greek phrase "κορυφή koryphḗ́," which means "the top of the head."

Issuance of the non-burial edict and burial and re-burial of Polyneices' bodiesare major events that take place before scene 2 opens in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon makes a public announcement issuing his non-burial edict of the disloyal Theban dead in scene 1. But the law already is broken immediately before, during or after the issuance. The law again is broken in scene 1 when Princess Antigone returns and reburies the re-exposed body of her brother Polyneices.

That the disloyal Theban dead will be treated as any enemy dead is Creon's declaration after the battle for control of Thebes in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon makes an announcement the day after the final battle in the first civil war over the Theban royal succession. He notes that the disloyal Theban dead will be left in the same unburied condition as any enemy dead. He says that the god-given rights of all Thebans to below ground burials will be honored only in the case of Theban loyalists.

That she wants to be known and punished for breaking a law that she heartily dislikes are the reasons why it is important for Antigone to confess her action to Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone tells her sister Ismene that she will break their uncle Creon's law of non-burial, call as much attention to herself as possible in burying their brother Polyneices and hope for the death penalty. The key is in getting caught, because she wants Creon to know how repelled she is by a law that contradicts divine will and Theban traditions. She gets what she wants.

It is with respect that Creon addresses the elders in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon begins his public announcement of his non-burial edict with respectful acknowledgement of the presence of the chorus of Theban elders. In some English translations, he chooses to begin with a respectful "sirs." In others, it is "gentlemen."

Yes, Antigone and Creon are the most important characters in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone and King Creon determine the course of events in the play by their individual acts and their combined interaction. All other action is affected by and reactive to the struggle between the niece and her uncle. That makes them the most important characters and their struggle the most important theme in the play.

It is as Apollo's fault that Oedipus views his disaster in the exodus of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus blames the gods in general and Apollo in particular for the horrible fulfillment of his fate. Apollo is the god of prophecy. His oracle at Delphi lets Oedipus know that he will kill his father and marry his mother. Both events occur despite Oedipus' efforts to the contrary.

It is disobedience that Creon says is the greatest evil that society faces in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon expects to be obeyed. He lets Princess Antigone, the chorus leader, Prince Haemon and Teiresias the blind prophet all know his expectations. He spells out his feelings on disobedience and obedience most clearly and fully in the third scene when he interacts with his son Haemon.

Thebes is the city in which the play "Antigone" is set.

Specifically, the city is located in Greece. It is still in existence. Its ruins testify to an ancient past, during which the city played a prominent part in ancient Greek civilization. In fact, the play "Antigone" focuses on a critical stage in the history of ancient Thebes.

The recent civil war over the royal succession are the storms threatening to destroy the ship of state according to Creon's first words to the chorus in "Antigone" by Sophocles (B.C.E. - 405 B.C.E.).

Specifically, the civil war's last battle is fought the day before Creon addresses the chorus of Theban elders. Its origins lie in Theban King Creon's nephew Eteocles refusing to honor the joint power sharing arrangement by which he is to alternate years of rule with his twin brother Polyneices. Polyneices loses the battle, but his legitimate claim subsequently is vindicated when his line triumphs once and for all over Eteocles' line.

That she is caught violating the law is the reason why the sentry leads Antigone into Creon's presence in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone breaks her uncle King Creon's law of non-burial of the disloyal Theban dead. She buries her brother Polyneices' body before guards are posted. She comes back to check on her work and is captured. The sentry escorts to be interrogated and sentenced by Creon.

Yes, the head of state is synonymous with the law to Creon's way of thinking but not to Antigone's in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, there are two kinds of law. One is royally issued edicts that are supposed to harmonize with divine law. The other is divine law, which also shapes Theban traditions. According to Theban King Creon, royal law is what matters and is synonymous with his rule as head of state. But according to Antigone, divine law is what matters and must not be contradicted by the head of state or disobeyed by any mortal.

That a royal edict forbids the burial of the enemy deadis the reason why Antigone's brother is not buried in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, all Thebans are guaranteed below-ground burials and proper funeral rites. But Theban King Creon decides to contradict divine will and issue an edict that honors those rights only in the case of Thebans who die fighting for their hometown. Polyneices dies fighting for his legitimate claim to the Theban crown and throne. His uncle Creon therefore labels him a traitor and forces Polyneices' body to be left above ground and exposed to weather and wildlife.

Apostrophe, metaphor, personification, simile and synecdoche are examples of figurative language in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, an apostrophe addresses the absent, dead or non-human as though they are alive and present, as in the chorus addressing the parados to "Beam of the sun." A metaphorcompares unlike things, such as Creon's phrasing "the vessel of our State" in the first scene. Personification gives human qualities to animals, ideas or objects, as in the chorus leader's singing of "spears athirst for blood" in the parados. Simile likens through the use of "as," "like" or "than," as in the chorus leader's singings of Polyneices' attacking "like shrill-screaming eagle" in the parados. Synedoche mentions a part in representation of the whole, as in the chorus leader's singing of the "boasts of a proud tongue" in the parados.