Antigone

Pestilence is the new calamity brought by Creon to Thebes according to Teresias in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, birds consume the blood and flesh of the unburied bodies of the disloyal Theban dead. They drop pieces of bloody flesh on the altars, which are left an oozing, smelly mess. They so pollute the altars that divine will cannot be interpreted as well as the streets that pestilence threatens all Thebes. These calamities trace back to Theban King Creon's refusal to honor for the unburied bodies of the disloyal Theban dead their god-given rights as Thebans to below-ground burials.

That she is practical but fearful and young are reasons why Ismene says that impossible things should not be tried at all in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene acts like a young person who is used to dealing with limited options doled out by a domineering authority figure. Sheknows exactly how far she can go before that authority figure makes things intolerable. She therefore operates within a safe range of behavior choices and always is mindful of her very real fears.

That she is the main character and carries out great deeds despite the unfortunate turn that her life takes is the reason why Antigone is considered a tragic hero in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a hero tends to be the main character, hold great powers, and do great deeds. That hero is tragic when the character's life takes an unfortunate turn or has an unfortunate end. The descriptions fit Theban Princess Antigone. Her actions decide the course of all other actions, she does the great deed of burying her brother Polyneices, she gets sentenced to death and she hangs herself rather than draw out her death by live burial and starvation.

It is with disrespect, insults and threats that Creon reacts to what Teiresias says in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Creon dislikes what his royal advisor, Teiresias the blind prophet, says to him about Antigone, pestilence and Polyneices. Teiresias mentions that divine will cannot be interpreted because altars are polluted with human body parts consumed by ritually sacrificed birds. Teiresias observes that the body of Creon's nephew Polyneices needs to be buried and that Creon's niece Antigone needs to be free from her live burial in a remote cave. Creon verbally pummels Teiresias with insults of being bribed to give false information and sabotage royal rule.

That he deserves it as his brother and as a Thebanand that it is divine will are Antigone's arguments to Creon about burying her brother in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone believes in the old ways of cherished traditions, divine will and family ties. She feels that the gods must be obeyed since they rule life through codes of conduct and customized fates for all fates. She is convinced that her brother Polyneices must be buried because that it is his fate as a Theban to whom the gods guarantee a below ground burial and proper funeral rites.

It is not relevant to compare Antigone to thehero-impersonator in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a hero-imperonsator is an individual who looks like a hero, quacks like a hero, walks like a hero, but is not a hero. The hero impersonator may be a main character who does great deeds and has great powers, but lacks the heroic flaw, impact or selflessness. Antigone's life story represents that of a main character who does the great deed of burying her brother, has the great power to inspire an entire people to her cause and lives to defend her gods, her people and her people's most cherished traditions.

Death is what happens to Antigone's and Ismene's parents in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, disgraced Theban monarchs Oedipus and Jocasta are the parents of the Princesses Antigone and Ismene. Jocasta commits suicide when she realizes that her second husband, King Oedipus, is her son from her first marriage to King Laius. Oedipus dies after blinding himself and living in exile.

That he likes to interact directly and openly with his people and keep them informed is what the line "Speak out to all" reveals in "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, the statement is Theban King Oedipus' answer to Creon, his brother-in-law and royal colleague. Creon offers to go inside and in private tell Oedipus about the results of his visit to the oracle at Apollo's shrine. Oedipus prefers to have his people hear the news now instead of later.

That the gods rule is what Antigone proclaims in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone accepts the gods as the ultimate authority in life and death. She therefore chooses to be in compliance with divine law. She knows that when two authorities conflict, royalty must yield to divinity.

Theban King Oedipus appears to be the kind of sovereign who's popular with his people. He appears to be an effective problem solver and a protector of his city and its inhabitants. He also appears to be an open communicator. For example, he wants to hear what his brother-in-law and uncle, Theban King Creon, has to say at the same time as Thebans, and not in advance or in private. At the same time, he appears to like to dominate in a power sharing arrangement with Theban Queen Jocasta and Theban King Creon.

So perhaps Oedipus' type of rule over Thebes and Thebans is described best as benevolently despotic. In fact, such a description fits well with the original Greek title for the play by Sophocles [496 B.C.E.-406 B.C.E.]. According to the original Greek, Oedipus is a tyrant. Tyrannical rule in ancient Greece refers to the taking of power by illegal means. And that's what Thebans learn: Oedipus takes power by killing previous Theban King Laius, who is his sovereign and his father. The taking of power by even the unknowing killing of father and king is considered heinously illegal in Greek political thought, religious beliefs, and dramatic literature.

That the king leads is what the chorus says about leadership in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus of Theban elders accepts that the king must do what he sees fit. But the members caution that the king does not rule alone. They indicate that a king needs to consider different viewpoints and policy impacts. But what they prioritize is harmony with divine will.

An end to the plague that devastates their city is what Thebans gather to beg of Theban King Oedipus. The Theban townspeople see Oedipus as a brave individual who solves challenging problems. It's a conclusion that's based on their first interactions with their future king.

Specifically, Oedipus arrives at Thebes, to find the city groaning under a heavy tax burden that the Sphinx demands. Additionally, the Sphinx is causing an alarming population decline and giving the city a bad reputation in the process. She subjects all those who try to go back and forth from Thebes to a riddle. The lack of an answer or an incorrect reply results in the person's death. It's only Oedipus who correctly identifies humans as the only life forms that get around on fours in the morning of life, on twos in the afternoon, and on threes in the evening.

That one is worthless and the other is worthwhile is what Creon thinks about Antigone's brothers in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon expresses different feelings towards his twin nephews. He feels that Eteocles is a worthwhile person who deserves to be buried below ground. But he is so antagonist towards Polyneices that he denies him his god-given rights as a Theban to a below ground burial.