Antigone

The fall from respected to shunned, married to widowed, sighted to blind, employed to jobless, and wealthy to homeless represents the reversal of Oedipus' situation in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a reversal of situation refers to the turns that life takes in a completely opposite direction when a character suffers. In the case of Theban King Oedipus, the turns are unenviable when he becomes known as his father's killer, his mother's husband, and his children's half-brother. His life comes to a halt and turns in the opposite direction on all personal and professional levels.

The chorus leader has no impact on the characters - other than possibly Ismene - in Episode 3 of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus leader comments on the interaction between Theban King Creon and his son, Prince Haemon while doing nothing to stop its ultimate breakdown. Likewise, the leader comments on Princess Antigone's preparation for her death march, but does nothing to make Antigone feel better about, or escape from, her fate. But in contrast, he may make a difference regarding Princess Ismene.

In fact, Creon talks about the death sentence to whomsoever is guilty of burying his nephew Polyneices. The leader asks Creon if he indeed means death for both the guilty Antigone and the innocent Ismene. This is a clue that Creon picks up on, and he decides to spare the life of Ismene, whom he describes as wise since birth, but not to pardon Antigone, whom he describes as foolish since birth.

It is in the essential role of character witness and whistle blower that Eurydice plays in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Eurydice decides to take her life rather than give her husband, King Creon, any more chances or company in this life. Her final words and messy suicide doom her husband because of the consistent track record that she offers of Creon as the cruel cause of the suicides of all her sons. She uncompromisingly points the finger of blame for royal and municipal suffering at her husband.

Antagonistic best characterizes Antigone's attitude towards Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone's name identifies her as an antagonist, which she certainly is to King Creon, her uncle and intended father-in-law. For example, she defies Creon not only physically by burying her brother Polyneices but also verbally in her trial. Contradicting, denigrating, insulting, interrupting, judging and rejecting are all within the antagonist's arsenal and all too present in Antigone.

That she blames him for the deaths of all their childrenis the reason why Eurydice curses her husband in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Eurydice receives the news of the suicide of Prince Haemon, her last surviving child. Her other children with her husband, King Creon, die similarly violent deaths. Eurydice blames her husband for the deaths, curses him and takes her own life.

A choice to obey one law and thereby disobey another punishable by death is what causes the tragic events in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, divine law guarantees all Thebans the right to below-ground burial and proper funerary rites. But Theban King Creon issues a law that contradicts the will of the gods and makes burial and funerary rites the privilege of those he deems loyal to Thebes. Disobedience of the divine law incurs the wrath of the gods and problems in the afterlife. Disobedience to Creon's law is punishable with a death sentence.

Caution in regard to all authority figures is the life message in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone insists that the gods must be respected. But she is inconsistent in practicing what she preaches. For example, she offers nothing but contempt towards King Creon. In fact, she owes Creon respect as her king, her relative, and the representative of the gods on earth.

Death is what happens to Antigone's mother and father.

Specifically, Theban Queen Jocasta is Antigone's mother. She hangs herself during the last half of "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.). She is survived by King Oedipus, her son and second husband. Oedipus is there one minute and then gone the next according to "Oedipus at Colonus" by the same ancient Greek dramatist.

Creon and the chorus leader change their positions on the burial of Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues an edict of non-burial of the disloyal Theban dead, among whom is his nephew Polyneices. The chorus leader initially comments that Creon must do what needs to be done to rule. But by the end of the play, Creon backs down because the chorus leader takes a stand and advises that Polyneices' body be buried and that Princess Antigone be released from her live burial for trying to bury her brother.

Supportive is the way that the city feels about Antigone's crime in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone dares to break her uncle King Creon's edict of non-burial of the disloyal Theban dead. The edict denies to Antigone's brother Polyneices and his Theban supporters the god-given rights of all Thebans to below ground burials. The people of the city of Thebes seek healing, not further conflict, and feel exactly the way that Antigone does, but lack her courage.

That Creon needs to do what Teiresias tells him to is what the chorus leader tells Creon about Teiresias' predictions in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet announces that the mourning and suffering that goes around all Thebes will come back to the Theban royal household. He cautions that Creon needs to bury Polyneices' body and free Princess Antigone. King Creon does not stop his torrent of insults and threats. But he mentions the predictions to the chorus leader, who says to do what Teiresias says.

Whether to live but be unwelcomed by the dead or to die and be welcome is the conflict of the living versus the dead in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone has to decide whether to obey a royal edict and live or to obey a divine law and die. The new law involves contradictory measures regarding the disposition of the bodies of dead Thebans. She makes the decision that the gods rule in life and death and that far more of her existence is to be spent in the Underworld of the afterlife than in her earthly life in Thees.

Consequences, fate, family and the gods are the four main points in Antigone's goodbye speech in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone declares that because of her divine obedience and royal disobedience she will die childless, friendless and loveless. She identifies fate as leading her to such an ignoble death because of the curse on her parents and her great-grandfather. She indicates that family ties are strong because she has no competing allegiance to husband or children. She points to the gods as her guidepost and as the ironic cause of her death.

That she loves them, that she has no chance for biological replacements, and that she has to be able to look them in the face for all eternity are the reasons why Antigone is loyal to her family in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone loves her parents and says that their deaths prevent her having brothers to replace the twins who are dead. Antigone also says that mortals cannot escape death and that they spend less of their existence in the here and now and more in the Underworld of the afterlife. Additionally, Antigone states that there are post-mortem consequences for those who disrespect family ties.

That Antigone's death will bring about another'sdeath and that father and son never will see each other again are the threats made by Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon says that Princess Antigone will be executed. Prince Haemon, Antigone's betrothed, makes an effort to get Creon to change his mind. Creon does not understand that Haemon is foreshadowing his own death in saying that someone will die as a result of Antigone's death and that he never plans to be in his father's company ever again.

It is in defense of his legitimate claim that Polyneices leads the invasion of the "Seven Against Thebes" by Aeschylus (525/524 B.C.E. - 455/456 B.C.E.).

Specifically, twin brothers Eteocles and Polyneices are joint heirs to the Theban throne. They are supposed to rule in a joint power sharing arrangement of alternating years on the throne. But supported by their uncle Creon, Eteocles does not hand over the throne when his year is up. Polyneices, who is exiled, marries into the Argive royal house. He therefore receives Argive support to assert his royal claim by force.

That it is hired needy thugs whom Creon believes bury Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon hears about the forbidden burial of his nephew Polyneices' body. He immediately is suspicious that people who need money are the culprits. He thinks that his powerful but cowardly enemies are hiring financially strapped underlings to undermine royal authority by disobeying the edict of non-burial of the disloyal Theban dead.

Yes, Aristotle [384 B.C.E.-322 B.C.E.] would consider 'Oedipus Rex' a tragedy. First, Theban King Oedipus is a hero, because he does great deeds and has great powers or strength. For example, he delivers Thebes from the beastly, bullying Sphinx. He alone knows the answer to the Sphinx's unanswerable riddle.

Second, Oedipus is noble. He's the biological son of Theban royal rulers. On both his parents' sides of the family, he descends from Cadmus, Thebes' founder and first king around 2000 B.C.E. Additionally, he's raised as the royal heir apparent by adoptive/foster royal parents.

Third, Oedipus is tripped up by tragically fatal flawswithin his own character and personality. For example, he's so proud that he thinks that he can beat the gods and escape his horrific fate. But the more he tries to flee from his fate, the closer his flight takes him to it because of his own flawed decision making. He's warned that he'll kill his father and marry his mother.

So Oedipus flees what he thinks is his hometown, and the royal couple that he believes to be his biological parents. He then goes on to kill a man old enough to be his father and marry a woman old enough to be his mother. And so the prophecy is fulfilled. An inescapable fate becomes inescapable through the hero's free will in making bad choices and decisions. What Oedipus takes to be biological parents are his adoptive/foster parents, Corinthian King Polybus and Corinthian Queen Merope. What he takes to be strangers are in fact his true parents, Theban King Laius and Theban Queen Jocasta.

Fourth, a pestilence descends upon the city of Thebes. Harvests go bad, livestock die, and more Thebans die than are born. The reason is the unsolved killing of Laius by Oedipus, who is the victim's son and subject. Oedipus needs to be purified of his unknowing but nevertheless heinous crimes. He doesn't go through ritual purification after the killing of father and sovereign. So Oedipus' pollution becomes the pollution of all Thebes.

Fifth, there's a purification of the hero and therefore of his environment. That purification comes about through the hero's death, destruction or downfall. The hero commits an offense against the gods. All offenses must be punished be they the result of deliberate intent or unknowing action. Oedipus' cleansing by being identified and punished as the killer likewise becomes the cleansing of all Thebes.

Sixth, the hero's story is told in verse. That verse doesn't have to rhyme. Socrates [496 B.C.E.-406 B.C.E.] sets his play up as lines of verse. The lines don't rhyme. But the play is clearly a work of poetry, odes and music.

The aftermath of a civil war is the situation in Thebes as the play 'Antigone' begins. The young Theban King Eteocles dies in a bloody fight to the death with his twin brother, Polyneices. The cause of the bloodshed is Eteocles' refusing to honor the royal power sharing arrangement that he has with his co-sovereign, Polyneices.

Traditionally, Thebans respond to war by burying their dead and getting on with their lives. But there's a new twist here. The new monarch, Theban King Creon, decides to end the god given rights of all Thebans to proper Theban style burials. Without a word from the gods, or from their oracular representatives on earth, Creon decides only to respect the burial rights of those who die loyal to Thebes.

Such a decision splits families apart and puts neighbor against neighbor. But Creon is firm even though the decision affects his own royal household. To wit, Eteocles is buried with full Theban honors. But Polyneices is left to the criminal's fate of a corpse whose body is left, above ground, to the cruel workings of the weather and wildlife.