Antigone

Polytheistic belief in Olympic gods is Creon's religion in the plays "Oedipus Rex" and "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term polytheism describes the belief in many gods. The description fits the religious beliefs that Creon is assumed to hold regarding the ancient Greek gods of Mount Olympus. Creon seems more religious in "Oedipus Rex" and less so in "Antigone."

That the topic is Polyneices is the connection between the Parados and Antigone's and Ismene's conversation in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, sister Theban Princesses Antigone and Ismene discuss the unburied status of their brother Polyneices' body. It distresses Antigone, but not Ismene, that their uncle King Creon denies their brother's body god-given rights of all Thebans to below ground burials. The chorus then enters and offers their biased justification for Creon's denial of Polyneices' rights. The members point the blame at Polyneices as a traitor who joins up with Argives to attack his own hometown of Thebes. They reveal just what they want to since Polyneices in fact is in the right for being denied his legitimate royal claim by the usurpers, his own twin brother Eteocles and his uncle Creon.

To create dramatic tension and to increase audience interest are functions of irony in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term irony describes an incomplete or incorrect understanding of characters, situations and words. The audience ends up knowing more than the characters. This focuses audience attention on interactions, processes and themes.

It is unknown how old Ismene is in "Oedipus Rex" and "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, no information is given as to dates or ages in either play. But it may be assumed that Theban Princess Ismene is younger than her sister Antigone, who is betrothed to Prince Haemon by the time of "Antigone." No one makes any reference to Ismene as being engaged, which tends to be sorted out by the time a girl is 14 or 15 in ancient Greece.

Definition: Dramatic irony is when the words and actions of the characters of a work of literature have a different meaning for the reader than they do for the characters. This is the result of the reader having a greater knowledge than the characters themselves.
Examples:

In Hawthorne's "The Scarlet Letter," when Hester is in the governor's garden to see to it that Pearl is not taken away from her, she asks the Reverend Dimmesdale to support her position. This is an example of dramatic irony as the reader knows that Dimmesdale and Hester are partners in sin, but the characters do not

That people can be bribed, contradictory or full of hateis what Creon assumes about the motivations of others in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon assumes that people who need money can be paid to do despicable deeds. He also believes that people can be contradictory and foolish, such as the way in which he views his niece Princess Antigone. Additionally, he thinks that people can be full of hate, such as his enemies who pay people to do things to jeopardize his rule.

That Antigone is the protagonist is the reason why the play by Sophocles (495 B.C.E. - 405 B.C.E.) is entitled "Antigone."

Specifically, the protagonist is the hero who does great deeds and holds great powers. The protagonist also is the main character around whom all action centers and who affects the course of all action in the play. Both descriptions fit Theban Princess Antigone. She impacts all characters and subsequent events through her great deed of burying her brother Polyneices and her great powers of devoted love for her family, her gods and her people.

Wisdom is the most important word in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, wisdom is absent when Theban Princess Antigone verbally bullies her sister Princess Ismene and verbally disrespects her uncle King Creon. It is lacking when King Creon comes up with his edict of non-burial of the disloyal Theban dead. It is present when Prince Haemon and Teiresias the blind prophet respectively offer their insights and their predictions.

Cooperative is the word to describe Antigone's reaction to being captured by the sentries in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the sentry indicates that Theban Princess Antigone does not try to hide what she is doing when she finds her previous burial work undone. It is broad daylight, and she begins the partial re-burial and the anointing with oil from the sacred ewer. She lets herself to be placed under arrest and makes no attempt to escape or be offensive to her captors ... until she meets up with her uncle, King Creon.

That she buries one of the disloyal Thebandead is the way in which Antigone violates Creon's decree of non-burial of Theban traitors in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon announces that the god-given rights to burial and funeral rites will be respected only for those who die fighting for Thebes in the recent civil war over the royal succession. Princess Antigone, Creon's niece and intended daughter-in-law, buries her brother Polyneices, who dies fighting against Thebes and defending his claim to the Theban throne. She therefore is in compliance with divine law but in violation of Creon's edict.

Admiration for her and opposition to him are the ways that the people of Thebes feel about Creon's decision about Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon decides to sentence his niece, Princess Antigone, to death for burying her brother Polyneices. He does not care or know how much the people of Thebes take sides in the matter of the edict of non-burial of the disloyal Theban dead. He has no idea that his people fear and silently oppose him and admire and silent support his niece.

"Which living being gets around on all fours in the morning, on twos in the afternoon, and on threes in the evening?" is the riddle that Oedipus must answer in order to become King of Thebes in the play "Oedipus Rex."

Specifically, Oedipus correctly guesses that morning refers to infancy, afternoon to adulthood, and evening to old age. So he gives the correct answer: Man. As a result, the Sphinx jumps over the cliff to death, Oedipus is saved, and the people of Thebes are released from fear and taxes.

Antigone is the character who is grouped best with anarchists in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, anarchists do not accept human made laws. Theban Princess Antigone does not honor the royal laws of King Creon, her uncle and intended father-in-law, in their own hometown of Thebes. She obeys only the unwritten laws of expressed divine will and cherished Theban traditions.

It is in the choral odes and Antigone's procession to her death that examples of imagery are found in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the term parados describes the first onstage appearance of the chorus of Theban elders. The chorus enters with a song of striking imagery. The song likens Polyneices' attack on Thebes to the flight of predatory eagles and the struggle of smoldering dragons.

Death, disease, famine and pestilence are what the priest of Zeus tells Oedipus about the plague in Thebes in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the priest points to the declining birth rate due to the delivery of stillborn children and infants who die shortly after birth. The livestock are diseased and dying. The crops are diseased, and the harvests are failing.

That Creon is consulting with the oracle at Apollo's shrine is the initial step that Oedipus indicates as already having been taken in "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, this is the information that Theban King Oedipus shares with the priest of Zeus and the Theban citizens gathered outside the royal palace. He already knows of the pestilence that is bringing on ailing livestock, declining birthrates, and failed harvests. So he does what any royal would do in ancient Greece: he sends an important, trusted person -- in this case, Creon, his brother-in-law and co-ruler -- to consult the nearest oracle.

That he wants his father to change his mind about Antigone is the reason why Haemon says not to be unchangeable in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon is engaged to his beloved first cousin, Princess Antigone. Antigone is sentenced to die by her own uncle, King Creon. Haemon loves his bride-to-be. He makes an effort to get his father to annul the edict of non-burial of the disloyal Theban dead and to pardon Antigone for breaking that edict in burying her brother Polyneices.

That he considers his nephew an enemy in life and deathis the reason why Creon refuses to bury the body in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon and his nephew Polyneices are on opposite sides in the recent civil war over the Theban royal succession. Creon's hostility does not cease with his nephew's death. He feels that giving a dead Theban traitor the same above ground exposure as dead non-Theban enemies will discourage future challenges to his rule.

It is when the members suggest divine involvement in the proscribed burials that Creon becomes angry with the chorus in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon hears that his law is broken and his nephew Polyneices' body is given a partial burial. The chorus offers the suggestion that the gods are behind this since divine will demands below ground burials for all Thebans, be they loyal or not to their hometown. Creon angrily rejects the very notion.