Antigone

That at least one of them is illegal is Antigone's attitude toward the laws of Thebes in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone does not accept a conflict between a royal edict and divinely ordained Theban traditions. She expresses strongly supportive feelings for her family and the gods. It is not easy to understand her position regarding royals other than that their actions must be in line with divine will and that King Creon's non-burial edict does not do so.

Anger in terms of how he feels and treason in terms of what he does are Haemon's flaws in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon is young and understandably angry with his father, King Creon, over the arrest and capital punishment of Antigone, his first cousin and bride-to-be. He nevertheless holds his own in defending Antigone and trying to get her released until his father's self-glorification and disparaging comments wear away at the last vestiges of self-control. Haemon's anger is so intensified by Antigone's subsequent suicide that he tries to kill Creon. This botched assassination attempt is not only considered treason among mortals but also a serious offense among the gods. When he fails, the ever angry Haemon therefore kills himself.
The arrogance that leads him to believe that he can disrespect and kill his father is Haemon's flaw in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, arrogance describes an exaggerated sense of self, pride. Theban Prince Haemon is arrogant when he takes advantage of being King Creon's son by contradicting his father and making threats. He also is arrogant when he uses his position to make an attempt on his own father's life. It is supremely offensive to the gods to disrespect one's father and sovereign. Haemon knows this and quickly and successfully turns the sword on himself.

It is with an acceptance of blame and an expression of deep sorrow that Creon reacts to the deaths of his son and wife in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon accepts responsibility for the succession of suicides in his family. He attributes the cause to his foolish stubbornness. He likens the successive deliveries to dying and then dying again.

That his family dies is what happens to Creon's family as a result of Antigone's death in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone hangs herself. Prince Haemon kills himself with his own sword when he finds his first cousin and bride-to-be dead. Queen Eurydice stabs herself with a sharp knife when she learns of the suicides of her intended daughter-in-law and of her only surviving child.

That he bends to no one, not even the gods, is the way in which Creon's pride pits him against Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term pride describes a sense of one's own worth that may be justified in terms of achievements but inflated in terms of one's role. The description fits Theban King Creon who considers himself the ultimate authority in Thebes. This puts on a collision course with his niece, Princess Antigone, who believes that divine will, family ties and Theban traditions always take precedence.

No, the chorus is not the same as the Choragos in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus draws its membership from the Theban elders. They number twelve in all. One of them operates as the Choragos, or chorus leader. The chorus leader represents the other members in direct interactions with other characters.

Assertive is what Antigone's personality is like in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is not afraid of arguments, conflicts or debates. She knows what she believes in - family and the gods. She refuses to back down once her mind is made up.

That taking one's own life is a form of accepting responsibility and punishment may be what motivates Antigone and Haemon to act as they do in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, suicide is not a serious offense in ancient Greece. Instead, it may be considered a form of taking responsibility for one's life and accepting punishment for commissions and omissions. For example, Theban Princess Antigone takes her life because she has no reason to continue living and because she needs to be punished for disrespecting Creon, who is her guardian, king and uncle. Prince Haemon likewise takes his life because he has no reason to live without his betrothed and because he needs to be punished for trying to kill Creon, who is his father and his sovereign.

Antigone is the person whom the chorus blames for her trouble in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus blames Theban Princess Antigone's stubbornly passionate contrariness in showing no respect to King Creon in terms of his laws and in terms of his person as her uncle, sovereign and intended father-in-law. But at the same time, the chorus charges Antigone's parents with serving as improper role models. The chorus also concedes that Antigone's personality is hardened by her family's uphill struggle against multiplying, relentless divine curses against the Theban royal house.

Wild eagle is the simile that is used to describe Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term simile describes a comparison of two unlike objects by way of the linkage words "as," "like" or "than." The description fits the beginning lines in the parados by the chorus of Theban elders. The chorus members identify Polyneices as a proud, shrilly screaming and swooping eagle.

It is Oedipus who relieves Thebes of the Sphinx in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the Sphinx imposes a riddle and a tax on all Thebes. She particularly likes to ask a riddle to which incoming and outgoing Thebans must respond upon pain of death. Thebans remain clueless and so the Sphinx gets to feed her limitless appetite for freshly killed Thebans.

By 442 B.C.E. the play "Antigone" was written, and then by 429 B.C.E. the play "Oedipus Rex" was written.

Specifically, the plays are part of the tragic story of Theban King Oedipus made famous by Sophocles (c. 496 B.C.E. - c. 406 B.C.E.). In terms of the myth's unfolding, "Oedipus Rex" represents the first installment of the story. The second installment is contained in "Oedipus at Colonus," which was written shortly before the ancient Greek playwright's death. The third installment, which was released first, is "Antigone."

That he is his father's killer, his mother's husband and his children's half-brother is what Oedipus knows and that he may be punished by exile instead of execution is what he may suspect at the end of "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus believes himself to be a caring husband, devoted father, and just ruler. Instead, he discovers that the fate that he tries so hard to avoid holds true of him as son and killer to his own father and king, son and husband to his own mother, and therefore criminal and immoralist to his own people. The punishment for these offenses against the gods and mortals is exile or execution. The transfer of royal power goes to Creon, Oedipus' brother-in-law and nephew to Oedipus' twin sons. That Creon grants Oedipus' request to visit with his daughters and that Oedipus' sons will take over the throne when they are of age undoubtedly lead Oedipus to suspect that he will be allowed to live out his life in isolation and exile instead of meeting with imminent death.

Eteocles is given a hero's burial in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Eteocles dies a hero in defense of his hometown of Thebes. He is buried with full military honors. He receives a below ground burial and proper funeral rites, which actually are guaranteed to all Thebans.

That Antigone is likened to a mother and to a wife are examples of dramatic irony in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the sentry compares Theban Princess Antigone to a mother bird who finds her babies stolen from the nest. Antigone helps her brother, not her non-existent children, and has no children of her own. Despite her lack of a husband or children, she then is compared to a bride when she in fact is processing to her death by live burial and starvation.

As though he does not exist to his face and critical behind his back are the ways in which Antigone treats Creon as she is taken to her tomb in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon is twice in her path when Princess Antigone is escorted from the royal palace to her imprisonment in a walled-up cave. Both times Creon heckles her and smirks about her lonely, miserable death away from all light and all companionship. Both times Antigone acts as though he is not even there, but once outside his presence criticizes his offensive law and finally curses him with the same degree of suffering.

That that never will happen is Haemon's response when Creon says he will see Antigone die in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon says that he will not stand by and see Princess Antigone killed. He promises that this is the last that Creon, his father and Antigone's intended father-in-law, will see of him. He then goes running out.

One brother is buried and the other not is what happens to Antigone's and Ismene's family in the prologue to "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the Theban sister Princesses Antigone and Ismene meet outside the main entrance to the royal palace. Antigone needs to let her sister know what is happening now that the first civil war over the Theban royal succession is over. She refuses to stand idly by while their brother Polyneices's body is denied the below ground burial that is a divine guarantee for all Thebans.

Zero (0) is the number of acts in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the play complies with the rules of ancient Greek drama and theater. It therefore does not have acts or scenes. Instead, it has episodes and odes. In modern terminology, the episodes may be seen as scenes. The scenes run to a total number of five (5) and are sandwiched between the prologue in the very beginning and the exodus at the very end.

It is in his adjustment of policy to reality that Haemon is wise in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon manifests wisdom in recognizing that different opinions may be needed in order for one person to rule to the best interests of the many. He shows wisdom in recognizing that policies made by humans may need to be adjusted according to their impact on people. He suggests wisdom far beyond his years in recognizing that there may be boundaries that cannot be crossed in terms of divine will and cherished traditions.

That they are both Theban born and bred and that burial therefore is their god-given right is the reason why Antigone believes that both of her brothers need to be buried in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the gods guarantee to all Thebans the right to below-ground burials and proper funeral rites. Theban King Creon denies these rights to his nephew Polyneices, whom he considers a traitor for asserting his legitimate royal claim, at the same time that he approves them for his nephew Eteocles, whom he considers a Theban loyalist. Princess Antigone decides that there is blasphemous and unreasonable to buck divine law.