Antigone

Guardian to ward, king to subject and uncle to niece is the way in which Creon is related to Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon has custody of his niece, the orphan Princess Antigone. He also is the father of Antigone's husband-to-be, her first cousin Prince Haemon. Additionally, he is Antigone's sovereign.

The disobedience by Antigone of the non-burial edict and by Haemon of two royal commands are examples of civil disobedience in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term civil disobedience describes non-violent opposition to the current government as well as its laws and officials. The description fits three instances of disrespect to the reigning monarch, Theban King Creon. In the first instance, Princess Antigone goes against the royal edict of non-burial of the disloyal Theban dead. The law clearly indicates that non-burial is the fate of dead Theban traitors and that capital punishment is the unvarying sentence. In the second and third instances, Prince Haemon is ordered to repudiate Antigone, his first cousin and bride-to-be. He then is ordered to watch her die a miserable death. Haemon's father makes it clear what he expects and that is not at all what he gets from his son, who also is his subject.

The deaths of Antigone and Haemon are foreshadowed at the end of the scene between Creon and Haemon in "Antigone" by Sophocles(495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon sentences Princess Antigone to death for breaking his law against burial of the disloyal Theban dead from the recent civil war over the royal succession. Prince Haemon, Creon's son and Antigone's betrothed, makes an effort to get his father to allow the burials and to pardon and release Antigone. He does not succeed and ends with the fateful comment that the death of one life (Antigone) will cause the destruction of another (his own).

That the city's survival may be compromised by disgruntled Thebans is a reason why Creon is right in his decision in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon is responsible for the security of his people and the stability of his government. He may need to issue a harsh edict in the aftermath of a bloody civil war that leaves Thebes deeply divided. Those who oppose him and his rule may need to be reminded that Theban citizenship is an honor and privilege that can be lost through disloyal, divisive behavior.

That he is repentant and very, very sorry is Creon's attitude at the end of "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon accepts that he is the cause of the widespread pain and suffering of his people, the environmental pollution and the deaths of three close family members. He feels all alone without his son Prince Haemon or his wife Queen Eurydice. He knows that he causes the disfigurement and dismemberment of the bodies of his nephew Polyneices and other disloyal Theban dead. He also knows that he causes the environmental pollution of Thebes' sacred altars. He also knows that three family members take their lives rather than share space one second more in a world dominated by him.

By summarizing the actions and words of the characters, presenting the politically correct view, givingbackground information as well as cultural parallels, emphasizing dramatic impact and encouragingparticipant interest and involvement, the chorus' participation increases the audience's understanding and enjoyment of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus is present for all onstage interactions. It regularly comments on the characters' conversations and explains each interaction's significance. It in fact is the constant to which the audience turns for insight into offstage and onstage actions, interest in the character's interactions and involvement int he play's outcome.

Polyneices is the person whom Antigone buries in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Polyneices is Theban Princess Antigone's brother. His body is left above ground at the end of the recent civil war over the Theban royal succession. Antigone decides to give her brother's body the below ground burial to which he is entitled as a Theban native.

"Exodus" is the what the final scene is called in the play "Antigone" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the English word is a loan word from the ancient Greek. In ancient Greek, the word is written "ἔξοδος." The meaning of the word translates into English as "departure, expedition, procession." The play's final scene indeed is a departing procession which will culminate in Theban King Creon's exile.

That Antigone acts like a mother bird, curses andre-does the burial is what the guard reports in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone comes upon the re-exposed body of her brother Polyneices. She cries like a mother bird who finds her chicks stolen from the nest. She goes through the burial and anointing once again.

It is Antigone's very last lines that represent the climax and the anagnorisis in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone characterizes herself as suffering precisely because she obeys divine will and respects the gods. That statement constitutes her discovery (anagnorisis). It also identifies the climactic point of greatest tension during her interrogation and sentencing.

The main characters in 'Oedipus Rex' are Oedipus, Jocasta, Creon, and Teiresias. Oedipus is the King of Thebes. Theban Queen Jocasta is Oedipus' wife and mother. Theban King Creon is Oedipus' brother-in-law and uncle, and Jocasta's brother. He shares royal powers with Jocasta and Oedipus. Teiresias is a blind seer who uses his prophetic skills and talents for the well being of Thebes, by reconciling the actions of mortals with the will of the gods.

The Chorus may be considered among the main characters. It represents a grouping of Theban elders. One of its members is considered the Leader. The Chorus and the Leader switch back and forth in commenting on the play's action.

Minor characters are Antigone and Ismene, who are the daughters of Oedipus and Jocasta. They're the sisters of Eteocles and Polyneices, who are twins and remain nameless, grown sons in the play. They're the granddaughters of Theban King Laius, who is Jocasta's first husband and Oedipus' father.

Other minor characters remain nameless in the play. The first such character is the High Priest of Thebes. He's the second person to speak in the play's prologue. There's also the boy who guides Teiresias into his meeting with Oedipus.

There are other minor characters in the form of attendants and servants, who care for the royal family. One such servant is Oedipus' messenger. Another such servant, whom Jocasta particularly trusts, makes job changes back and forth between palace duties and shepherding. He's the sole survivor of the street brawl that leaves Laius and three others dead. He also is the acquaintance of another shepherd, who changes careers later in life to become a messenger for King Polybus and Queen Merope of Corinth.

It's unknown as to whether Theban King Oedipus was a living, breathing, real life hero. Some experts and specialists consider Oedipus to be a character who was made up, to prove a point and provide entertainment to ancient theater going audiences. A basis for such an opinion is the lack of the telling of the Oedipus story anywhere else.

But on the other hand, it indeed is possible that Oedipus really did exist. His story may not have been repeated, because of the heinousness of his offenses against the gods and against his fellow mortals. A basis for such an opinion is the birthplace of the story's most famous author. Sophocles [c. 496 B.C.E. - c. 406 B.C.E.] was born into a family who were longtime residents of Colonus. Colonus was reputed to be the final resting place of Oedipus.

Knowing Oedipus in Thebes and in Corinth is how the messenger knows what he does about the Theban King. Long ago, the messenger works as a shepherd in Thebes. Heis entrusted with Oedipus' care by a fellow shepherd who's supposed to leave the three day old baby to die. The messenger takes Oedipus back to Corinth with him. He gives the baby to the childless Corinthian monarchs, King Polybus and Queen Merope.

That's why the messenger knows that Oedipus is the adopted son of the Corinthian monarchs. That also is why he knows that a man who's fated to kill his father and marry his mother safely can go back to Corinth. And that's why he knows that Oedipus' real hometown is Thebes.

That Teiresias offers an expert opinion and that the predictions are bad for the royal family and all Thebes is the reason why Creon needs to heed Teiresias' advice in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet carries past, present and future knowledge of Thebes within his brain. He functions as royal advisor to every Theban king since the city's founding by his friend, founder King Cadmus. He insists that the pain, pollution and suffering that goes around from Theban King Creon's non-burial edict will come back around to devastate the royal household.

Yes, the audience is supposed to agree with Antigone's actions in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone behaves with courage, integrity and sensitivity. She demonstrates courage in breaking an unjust law whose punishment is the death penalty. She exhibits integrity in refusing to share the blame with her sister, Princess Ismene. She manifests sensitivity in defending fragile Theban traditions and vulnerable family members.