Antigone

As the adopted son and intended heir to the throne, Theban King Oedipus also becomes King of Corinth in the play "Oedipus Rex."

Specifically, Oedipus is brought by a trusted shepherd from Thebes to Corinth. In Corinth, the infant is adopted by the childless royal couple, King Polybus and Queen Merope. Much later, as a young man, Oedipus hears of a prophecy that he is fated to kill his own father and marry his own father. He does not share that revolting news with anyone, instead choosing to flee what he thinks is his hometown of Corinth for Thebes, his real hometown. Decades after his flight, Oedipus learns that the man whom he always considered his father is dead. The Corinthian throne is his if he wants it ... until the twists and turns of the plot reveal themselves in their full horror.

Antigone is the person to whom Creon accuses Haemon of being enslaved in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon considers all opinions unwelcome other than his own and all people as replaceable. He particularly disdains the feelings and opinions of women. He therefore dismisses his son Prince Haemon's devoted defense of Antigone as a sign of weakness, as enslavement by a completely replaceable woman.

It is by burying her brother that Antigone breaks a moral law in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the phrase moral law describes the enforcement of right and wrong in society. The description fits the non-burial edict that is issued by Theban Princess Antigone's uncle King Creon. It is right for Antigone to respect Creon as her guardian, relative and ruler. It therefore is wrong for her to break his law.

"Nothing painful is there" is an example of a syntactic device in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the above mentioned phrase is an example of an anastrophe. The term anastrophe is applied to a situation in which the logical order of the parts of a sentence are changed, for effect, emphasis or rhythm. The above mentioned phrase is found in Theban Princess Antigone's opening lines to her sister Ismene.

The words of the Oracle at Apollo's Shrine and his own self protection get Theban King Oedipus to agree to avenge the death of Theban King Laius. There's a pestilence that's ruining harvests, reducing the Theban population, and ravaging livestock. The Oracle says that the pestilence will end with the identification and punishment of the person or persons who killed Oedipus' royal predecessor and father.

Oedipus says that he'll follow the Oracle's advice. But he appears to be at least as concerned, or more so, over protecting himself. He suggests that tracking down the culprit or culprits may save him from a similar fate.

Thebes is the place where Antigone is born in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is a royal. She is born in the royal palace of Thebes. Thebes is located in central Greece.

That the priest of Zeus achieves his purpose of getting Oedipus involved in ending the current suffering in Thebes is the meaning of "Let us get up, children. For this man has willingly declared just what we came for" in the play "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, line counts differ according to the particular edition being consulted. If this is the line in question, then it is what the priest of Thebes says at the end of his interaction with Oedipus. He is referring to those who come as suppliants of Oedipus' help in finding the cause of and solution to failing harvests, declining birth rates and ailing livestock.

Theban King Laius is murdered in 'Oedipus Rex'. He dies in a street brawl over the right of way at a crossroads. He thinks that he doesn't know his killer. His killer thinks likewise.

But the perpetrator and the victim should have known each other very well. In fact, Laius is the father of his killer, who becomes Theban King Oedipus. But neither one of them knows that.

Yes, Creon will be punished by the gods in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus warns that nothing so vast such as the gods enters a human life without cause for alarm. They indicate by their references to other events in and stories about ancient Greece that the gods are not the friends of humans. They conclude that irreverence to the gods is the biggest mistake that a human can make. Creon can be accused of deliberate irreverence and indeed is being led away for sentencing in the near future.

Suicide is what happens to Antigone, Haemon and Creon's wife in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E,).

Specifically, Theban Princess Antigone hangs herself with her own halter. Theban Prince Haemon, her first cousin and intended husband, kills himself with his own sword. Theban Queen Eurydice, Creon's wife and Haemon's mother, stabs herself with a dagger.

Whether or not to bury Polyneices is the external conflict in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, an external conflict takes place in the physical world. The description fits the disposition of the bodies of Polyneices and the disloyal Theban dead. For example, Theban Princess Antigone decides that she will take action and give her brother the burial that the gods guarantee to all Thebans.

The Chorus leader of the Theban Elders is the person who persuades Theban King Creon to rescue Princess Antigone in the play "Antigone" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Creon hears Teiresias the blind prophet trace the unhealthy environment prevailing in Thebes to the non-burial of the corpse of Polyneices. Creon contradicts and insults Teiresias until the seer suggests that the tragedy of all Thebes will extend to the royal household. But it is after Teiresias leaves that Creon finally asks what to do. It is the Chorus leader who says that Polyneices' body needs to be given a proper Theban burial and that Antigone needs to be released from her prison.