Antigone

It is because of previous advice that Creon owes Teiresias in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon meets with his royal advisor, Teiresias the blind prophet. Teiresias observes that Creon needs to listen and act upon what will be said during their meeting. He says that he has Creon's best interests at heart, as can be seen by previous advice.

Ultimately is the godsthat Antigone blames for her fate in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone does not seem to realize how abrasive and uncontrolled she can be. She seems to think that having correct convictions entitle her to express them in any disrespectful way that she wants to. Her last words validate this stance since she observes that she is dying precisely because she defends divine will and the gods over royal law and rulers.

That she respects divine authority but disrespects royal authority figures is an example of Antigone's hubris in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, hubris refers to pride. Theban Princess Antigone manifests pride when she chooses to obey a divine law and disobey a royal edict. She makes no attempt to respect Creon, her uncle and her sovereign. Choosing to respect the gods does not mean that she gets to disrespect royals, who are the gods' representatives on earth.

Yes, the chorus wears masks in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, all of the characters wear masks in the play if the staging is true to the rules of ancient Greek theater. The masks reflect the gender, personality and status of the character. But each member of the chorus dons a mask that is identical to those of the other members since the chorus of Theban elders holds one opinion and represents the Theban consensus.

Ismene refuses to help Antigone bury the body in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene is the younger sister of Princess Antigone and of twin brothers Eteocles and Polyneices. Eteocles and Polyneices kill each other, and Eteocles receives a below-ground burial and proper funeral rites, both of which are denied to Polyneices. Antigone wants to bury Polyneices and will have to do so alone since Ismene refuses to help.

A request to go back home, a reluctance to share, and a charge of royal guilt are what the prophet does when Oedipus asks him about the murderer in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus needs to identify and punish the killer of his royal predecessor, Laius. He requests the presence and counsel of Teiresias the blind prophet, advisor to every King of Thebes since the city's founding by Oedipus' ancestor, Cadmus. Teiresias does not appear to know why he is being summoned. When he finds out, Teiresias just wants to go back home since Oedipus is definitely not going to like what he will be told: the guilty person is Oedipus himself.

That a strong ruler rules alone and that women are evils that easily can be replaced are the major points that Creon makes in his speech to Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon brooks no opposition to his policies which he happily decides on his own. He dislikes second opinions. He has no interest in the impacts of his policies. He rejects as destabilizing influences the measuring of consequences or the participation of his people. He particularly takes no interest in the opinions of women and youth, whom he respectively considers as senseless and worthless.

It is affection and confusion that Ismene feels towards Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene shows affection when she claims to share in the blame of breaking their uncle King Creon's law. She also shows affection when she tries to talk Creon out of punishing Princess Antigone by describing the great love between her sister and Prince Haemon, Creon's only surviving child and heir. Additionally, she shows confusion when she tries to understand why Antigone is determined to be derelict in carrying out her civic duty but meticulous in carrying out divine will.

That they cannot live if they do not have things on their terms is a similarity between Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.) and Juliet in "Romeo and Juliet" by William Shakespeare (Baptized April 26, 1564 - April 23, 1616).

Specifically, Theban Princess Antigone concludes that divine will and family ties take priority over all else. Likewise, Juliet decides that love and Romeo mean more to her than everyone and everything else. The two heroines seek life on their terms or not at all.

A reminder of obedience to the gods is the purpose of the choral ode following Creon's edict in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the ode criticizes Polyneices for attacking Thebes in defense of his legitimate royal claims. The chorus describes Polyneices as offending Zeus with supposedly proud boasts and deeds. The members observe that no disobedience or disrespect goes unpunished by the gods.

That they rebel in male-dominated societies and that they commit suicide because of the short-term failure of their struggles is a way of comparing the struggles of the female character Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.) with that of the female main character Emma Bovary in "Madame Bovary" by Gustave Flaubert (December 12, 1921 - May 8, 1880).

Specifically, Theban Princess Antigone challenges the non-burial edict of her uncle, King Creon. She does the great but unthinkable deed of giving her brother Polyneices the god-given below ground burial rites that the edict denies. She endures interrogation and sentencing, but commits suicide before live burial and starvation can run their course.

Likewise, Emma Bovary looks her boring life straight in the face and dislikes what she sees. She makes attempts at personal happiness and professional success by having affairs and organizing a business. But economics and hostile male figures ruin her. She takes her life before personal and professional disgrace can take their course.

That he hears of death taking away members of his own household and fears the hatred of his people are the reasons why Creon relents in regard to Teiresias' warnings in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the fear that the death and mourning that go around come around makes Creon reverse his non-burial law against the disloyal Theban dead. It also makes him reverse the death penalty for his niece, Theban Princess Antigone. But it is only the fear that he will be left alone and without an heir that finally breaks his uncompromising stance.

That one will be buried and the other will not is Creon's proclamation concerning Oedipus' two sons in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon decides that hatred for enemies must be carried over into death. He therefore decides to respect god-given rights of below-ground burials only for Theban loyalists such as Eteocles. At the same time, he decides to withhold them for perceived traitors such as Polyneices.

That she is concerned about consequences for herself and her family is what motivates Antigone to behave the way that she does in the prologue to "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a recent royal edict denies to disgraced Theban Prince Polyneices his god-given rights as a Theban to a below ground burial. His sister, Princess Antigone, finds it difficult to stand by and let her brother's body be ravaged by weather and wildlife. The exposure has consequences in the Underworld of the afterlife. It means that Polyneices attempts to enter in a disfigured, dismembered way. It also means that Antigone will be less than welcome for allowing disrespect to a family member, the gods and Theban traditions.