Antigone

It is unknown when Sophocles (495 B.C.E. - 405 B.C.E.) wrote the play "Antigone."

Specifically, specialists in ancient Greek literature have ways of analyzing cultural references and stylistic devices. They then identify a range of possible dates. Given the preceding, and considering the political situation of the time, it is thought that the play dates to around 442 B.C.E. or 441 B.C.E.

Polyneices is still alive and therefore unburied in "Oedipus Rex." But that the gods may have buriedPolyneices is what the chorus leader thinks in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, in Episode 1, a guard tells Theban King Creon that the previously exposed body of Polyneices now is covered with dust. Even this partial burial contradicts Creon's recent law denying disloyal Thebans the god-given right of funeral services and below-ground burials to all Thebans. It is no wonder then that the chorus leader suggests that the carrying out of a divinely expressed guarantee may be the work of the gods.

The desecration of the bodies of the disloyal Theban dead and the suicides of Antigone, Haemon and Eurydice are the tragic results of Creon's stubbornness and pride in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon decides to issue a controversial, unpopular edict that denies to his enemies cherished, divinely sanctioned rights of all Thebans to below-ground burials and Theban-style funeral rites. He refuses to back down in the face of widespread suffering of the families of the unburied dead and despite civil disobedience by Princess Antigone, his niece and intended daughter-in-law. In fact, he sentences Antigone to be buried alive, an incident that brings about the successive suicides of Antigone; Prince Haemon, Antigone's betrothed and Creon's son; and Queen Eurydice, Creon's wife and Haemon's mother.

It is fear of false blame and undeserved punishment that makes the sentry afraid to tell Creon about Polyneices' burial in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the sentry is acquainted with Theban King Creon's narrow sense of right and wrong. He knows that Creon considers breaking his law wrong and punishing the offender right. He also knows that Creon may punish the bearer of bad news if there is no other person in sight to blame.

Be an evil wife and make him lose his power and his reason are what Creon says that a woman can do to Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon disrespects women as replaceable and capable of just one thing. He makes his feelings toward women in general and his niece Princess Antigone in particular known to his son Prince Haemon during their interaction in the third scene. He says that Antigone is an evil woman who will be an evil wife and the cause of Haemon's personal and professional ruin.

No, Ismene is neither the protagonist nor the antagonist in the play "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene is not the protagonist because she is not the main character around whom the play's action revolves. She is not the antagonist because she does not get in the way of or harm the protagonist. Instead, her sister Antigone is the protagonist, and her uncle Creon is the antagonist.

That he does not have the authority, that the law already is broken and that the perpetrator is in his own household are the ironies that underlie the scene in which Creon delivers his edict in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon acts as though he can issue the non-burial edict. But the below ground burial guarantee for all Thebans falls under divine decision making. He also indicates that his public introduction of the law intends to discourage its violation. But the edict already is violated since Princess Antigone has prior, inside knowledge of its existence. Additionally, Creon references opposition to him and his rule from within Thebes. But the opposition to him and his edict starts from within his very household.

The sister of Antigone is who the character Ismene is in the play "Antigone."

Specifically, that blood relationship also makes her the sister of the decreased twins, Theban Kings Eteocles and Polyneices. It also makes her the daughter of disgraced Theban monarchs Oedipus and Jocasta. It makes her the niece of currently reigning Theban King Creon. Finally, women do not rule in Thebes, but she is in the direct line of descent from Cadmus, Founder and first King of Thebes.

That it is reeling from the end to the recent bloody civil war, the pollution from unburied bodies and the proclamation of a controversial royal edict is what happens to Thebes in the beginnning of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, twin brothers Eteocles and Polyneices kill each other in the final battle of a civil war over the Theban royal succession. The battle is fought in and around Thebes. Theban King Creon decides to honor god-given rights of all Thebans to below-ground burials only in the case of Theban loyalists. He considers the disloyal Theban dead the same as enemies, whose bodies typically are left above ground for ravaging weather and foraging wildlife. The pollution from the unburied dead who are denied their divinely ordained rights becomes more and more pervasive and brutal in its effects as the play continues.

That it is important for mortals to change with circumstances is what Teiresias advises concerning flexibility in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet acknowledges that mortals have imperfect knowledge. He advises that decisions can be altered by consulting divine will and other wise sources. He cautions that policy needs to be reversed when it conflicts with the gods and yields negative consequences.

That she reminds him of everything that humiliates and pains him in his family background is the reason why Creon does not forgive Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone has the same fanatical devotion to her convictions and the same uncontrolled passionate outbursts as her father, disgraced Theban King Oedipus. The like father like daughter pattern is a sore point with King Creon, who looks to his own back. Creon also likes absolute obedience and unquestioning acceptance of his every word and deed. Antigone never offers either to anyone or anything other than to the dead members of her family and the gods. Additionally, Antigone provokes a split that never is mended between her groom-to-be, Prince Haemon, and his father, King Creon.

A stiff versus a flexible tree in a storm and a taut versus a slackened sail on a voyage are the metaphors that Haemon uses in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon advises that one uncompromising opinion is insufficient to rule an entire city. He brings up the example of trees that survive a storm because their branches go with the flow. He also cites the example of a voyager who reaches a destination by adjusting the sail to environmental conditions.

That she dies young and undefended by the gods that she defends is a reason why Antigone may be considered a tragic character in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone defies a royal edict that contradicts divine will and Theban traditions. She gets the death sentence for her civil disobedience. She hangs herself rather than prolong her death sentence of live burial and starvation. She has to endure humiliation, insults and pain even though she is defending the ultimate authority of the gods. The gods ironically and tragically remain silent and removed throughout Antigone's brief life and lonely death.

No, Oedipus can be no other than a tragic hero in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a hero is someone who is capable of great deeds. The tragic hero ends up suffering, usually because of his own errors and flaws. The phrase therefore describes Theban King Oedipus, who defeats the monstrous Sphinx, but then suffers great personal and professional losses because of hasty decision-making and spontaneous, passionate outbursts.

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.

Jocasta diesbefore Oedipus blinds himself in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.E.C.).

Specifically, Theban Queen Jocasta realizes first that Theban King Oedipus is not only her husband but also her son and the half-brother of their children. Incest is a blasphemous offense against the gods, and so Jocasta goes into the royal palace to kill herself. Shortly afterward, Oedipus realizes his true self-identity, goes into the palace, and finds Jocasta's body hanging from a noose made of the threads from her own robes.

Help her bury their brother is what Antigone asks her sister to do in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone asks her sister, Princess Ismene, to help bury their brother Polyneices. With Ismene, Antigone can give her brother the below ground burial to which he is entitled. Without her, Antigone can give no more than a partial burial under a layer of dust.

The seven main entrances to the city are what the seven gates are in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Thebes is one of the most famous cities in ancient Greece. The impressive design and number of Thebes' gates reflects the city's sheer volume of incoming and outgoing traffic. They also testify to the city's regional importance as a cultural and politico-economic center.