Antigone

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.

Bury Polyneices and free Antigone is what Creon decides after hearing the chorus' objections 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 and enforces the death penalty for its violation. His family and his advisor make efforts to get him to withdraw the edict. But the chorus leader alone succeeds in convincing Creon to annul the edict by burying his nephew Polyneices' body and freeing his niece Princess Antigone for violating that edict.

Burying Polyneices complies with divine law but conflicts with a royal edict is Antigone's predicament in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term predicament describes a difficult, embarrassing or unusual situation that presents itself. Theban Princess Antigone has to decide whether to bury or not bury her brother Polyneices. A below ground burial is divinely guaranteed to all Thebans, but recently denied to King Creon's perceived enemies by way of a royal edict.

Niece to uncle is Antigone's relationship to Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is the eldest daughter of disgraced Theban monarchs Oedipus and Jocasta. Queen Jocasta is Creon's sister. Antigone therefore is Creon's niece.

That Eteocles will receive a Theban-style burial and funeral rites but Polyneices will not is the decision made by Creon concerning Oedipus' sons in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the gods guarantee all Thebans, regardless of how they lead their lives, below-ground burials and funeral rites to send them properly off to the Underworld of the afterlife. But Theban King Creon decides that divine guarantees can be changed to privileges, instead of rights. Likewise, he chooses to respect the guarantees for those he considers friendly to him and to Thebes and to deny them to those whom he concludes are unfriendly to his rule and to his city.

A question over the kingship of Thebes is the reason why Polyneices and Eteocles fight each other in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, twin brothers Polyneices and Eteocles inherit the Theban crown and throne from their disgraced father, former King Oedipus. They are supposed to share royal powers by alternating years of rule. But at the end of the first year of rule, Eteocles refuses to honor Polyneices' legitimate claim to the throne and exiles him. In response, Polyneices leads an army of disgruntled Thebans and Argive invaders. In the last battle, the brothers end up in the same place at the same time and proceed to fight each other to the death.

It is by setting in motion and bringing about Creon's reversal that the characters in scene 4 contribute to the plot of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet and the Chorus leader are the characters who interact with Theban King Creon in the fourth scene. Teiresias makes Creon's reversal possible by warning him that the mourning that goes around Thebes will come back around to Creon's own household. The chorus leader then puts the reversal in effect by successfully counseling Creon to annul the non-burial edict, bury Polyneices and free Princess Antigone.