Antigone

"...or the Fire-god's pine-fed flame had seized our crown of towers" and "For seven captains at seven gates, matched against seven..." are two examples of assonance in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, assonance describes the repetition of vowel sounds to create internal rhymes. The above mentioned examples draw upon English translations available on the Internet. The first example is found in the first antistrophe of the parados. The second example is found in the third systema of the parados.

The divine curse on the royal house of Thebes is the base of the prophecy concerning Oedipus' birth in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the gods become angry with Cadmus, founder and first king of Thebes and grandson of the sea god Poseidon. They give his wife Harmonia as a wedding present an unlucky necklace that brings misfortune to Thebes in general and the royal family in particular. Additionally, the wine god Dionysos, who is Cadmus' nephew, becomes angry with Cadmus' son Polydorus and grandson Labdacus, both of whom die young and violently. So it is not unexpected that the gods choose an unenviable fate, as revealed by prophecy, to Cadmus' great-grandson Laius.

Another base that is identified by psychology is a stage in a boy's development in which he is drawn less to the father and more to the mother as the source of information and emotional support.

No, Antigone does not have a dignified character, but she does have a superior one, in the play "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone always is described in terms of her emotions and her hard-headedness. For example, the chorus speaks of her stubborn passion. Her sister Ismene fears her refusal to do things quietly and her insistence upon speaking honestly about what she thinks is right and wrong. Her uncle Theban King Creon characterizes her as letting her emotions run wild and acting foolishly her entire life. So Antigone definitely is more passionate than dignified in her behavior and less conciliatory than superior in her communications and expressions.

No, Teiresias isn't an oracle. The word 'oracle' refers to both the medium by which the future is learned and to the specific place where the medium is to be consulted. For example, the oracle that's mentioned in 'Oedipus Rex' is the Delphic oracle. In other words, the oracle is found at Delphos.

Teiresias is blessed with the gift of and skill at seeing the future. But he isn't a medium and doesn't live apart from Thebans. Instead, he lives in Thebes as a prophet.

That it starts up Creon's reversal process and that it foreshadows Creon's downfall is the significance of Teiresias' prophecy against Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet sets in motion what no one else can. He prophesies that what goes around in Thebes will come back around to Creon and his family. Creon is so upset that he reverses his policy of non-burial of the disloyal Theban dead and Antigone's death sentence.

The non-expression of divine will and the spreading of a pestilence are the signs from heaven that tell Teiresias that Creon is to blame for the tragedy in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet announces that divine will is not being expressed. He cautions that the altars are polluted with foul liquids and odors as well as with the mixed animal and human body parts found inside ritually sacrificed birds. He identifies the cause as birds and dogs consuming the blood and flesh of the unburied bodies of the disloyal Theban dead.

Await the decision of the gods and Reverse his previous actions is what Creon respectively needs to do in "Oedipus Rex" and "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon has to decide what to do with disgraced King Oedipus. Oedipus is pushing for a decision that is not Creon's to make as to the form of punishment. Creon must await divine expression of whether to execute or exile Oedipus for criminal acts and immoral behavior.

Subsequently, Creon needs to decide what to do with his niece Princess Antigone's breaking his law of non-burial and burying her brother Polyneices. Creon reacts in the wisest fashion if he honors the gods and Theban traditions by annulling his edict, burying Polyneices and pardoning Antigone.

Yes, Creon finally realizes his responsibility for his tragedy in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon blames himself for the change from personal happiness and professional success in the play's prologue to the loss of everything that gives his life meaning by the time of the play's exodus. He describes his mistakes as those of foolishness and stubbornness. He identifies the non-burial of his nephew Polyneices and the live burial of his niece Antigone as the city's tragedies and to reverse his two actions and their consequences.

It is because she disobeys a royal edict that Antigone gets in trouble with the king in "Antigone" by Sophocles 9495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon denies to the disloyal Theban dead their god-given rights as Thebans to below ground burials. His niece Princess Antigone disobeys the edict when she buries her brother Polyneices. Creon does not like disobedience or disrespect and sentences Antigone to death.

Yes, Theban King Creon displays hubris.

Specifically, the Greek word "hubris" means "exaggerated pride or self-conceit." Theban King Creon believes that as Thebes' ruler he can come up with laws that violate basic, god-given rules of civilized behavior. For example, the underworld god receives the dead, whose bodies he expects to be buried in the proper way. But Creon decrees that only the dead who were loyal to Thebes in life may be given proper below-ground burials and funeral rites. The bodies of whomsoever fights against Thebes must be left above ground and exposed to the elements, dogs, and birds.

That mortals must respect the gods and obey divinely expressed will seems to be Teiresias' philosophical attitude in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias as the long-lived advisor to all of Thebes' kings since that city's founding makes not attempt to change his circumstances or those of others. He draws on a vast storehouse of past, present and future knowledge through his own intelligence and astute interpretation of divine will through ritual sacrifices. But he sits on what he knows unless and until he is sent for by the currently reigning Theban king. For example, he knows of Oedipus' true identity and does not share until his presence is requested and specific questions are posed. Also, he knows that Polyneices is denied his god-given rights to a below-ground burial and funerary rites, but makes not attempt to stop Creon from issuing his non-burial law or to help Antigone in burying her brother.

A bursting rain cloud is the imagery that is used when Ismene comes to confess in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene is upset over her sister Princess Antigone's arrest and trial for breaking their uncle King Creon's law of non-burial of the disloyal Theban dead. The chorus notes that her forehead is lined with worry. The members observe that her face is flushed and wet from crying.