Antigone

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.

That she breaks a human law and insults her judge is Antigone's downfall in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon, Princess Antigone's uncle and future father-in-law, issues an edict that contradicts a divine guarantee of below-ground burials and funeral rites for all Thebans. Antigone chooses to disobey Creon's law and respect the divine law by burying her brother Polyneices. The penalty is death, and Antigone's disrespectful, insulting treatment of Creon during the trial ensures that there will be no commuted sentence or pardon.

An attempt to learn the truth regarding an upsetting rumor about his parentage is the reason why Oedipus goes to the oracle as a young man in "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, a dinner guest who remains nameless says that Oedipus is not Corinthian King Polybus' son. Oedipus is shocked and distressed, because he feels very loved by his father and his mother, Queen Merope. When his parents fudge on answering his questions, Oedipus does what any royal would do in a similar situation in ancient Greece: he consults the nearest oracle.

To represent the chorus and to summarize events is the chorus leader's job in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the leader represents the chorus of Theban elders in direct interactions with Theban King Creon. The interactions show that the leader understands royal will and provides advice if need be. The leader also summarizes events and interactions throughout the play and at the very end.

"What living being gets around on fours in the morning, twos in the afternoon and threes in the evening?" and "This day shall be thy birthday, and thy grave" are the two (2) riddles to be found in the play "Oedipus Rex."

Specifically, the first riddle is the one that Oedipus must solve in order to become King of Thebes. He realizes that it is a human that crawls on fours in the morning of youth, walks on both feet in the afternoon of maturity, and on both feet through the help of a cane in the evening of life. But it is not so easy for him to understand and solve the second riddle.

The second riddle is presented by the blind prophet Teiresias, who refers to Oedipus having an incorrect self-image. The day that Teiresias make his enigmatic statement Oedipus is born into the knowledge that those whom he considered his parents were not biologically so, that he whom he so casually murdered was his father and his sovereign, and that she whom he considers his wife was first and foremost his mother. On that same die, Oedipus becomes a dead man to decent society and to divine favor because of his serious offenses as murderer and sex offender.

An unidentified individual in a flashback and the Corinthian messenger during the play tell Oedipus that he is adopted in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a nameless individual says that Oedipus is not the biological son of his presumed parents, Corinthian monarchs Polybus and Merope. He receives evasive answers from the royal couple and a disturbing prophecy from the Delphic oracle. So he runs away to Thebes, where he becomes the happily married King of Thebes. But years later, a Corinthian messenger brings the news of Polybus' death and in the process says that Oedipus is the monarch's adopted son.

The burial and final reburial of Polyneices are examples of the first and last happiness in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term happiness describes a mental state that may range from contentment to joy. The description fits the way in which Theban Princess Antigone undoubtedly feels when she buries her brother Polyneices for the first time. But it also is possible that she feels contented and at peace before that, when she tells her sister Princess Ismene about the planned burial.

Dramatic irony

apex :)