Antigone

That she is her sister's foil is the reason why Ismene is important in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, a foil describes a character who is the opposite of another. The description fits Theban Princess Ismene's character, which is the opposite of her sister Antigone's. For example, Ismene represents cautious, inexperienced, practical youth. In contrast, Antigone stands for passionate, rash, stubborn rebellion. Their names sum up the very way in which they serve as foils to each other, with Antigone meaning "antagonistic" and Ismene "knowledgeable."

It is in the words of the chorus leader and the prophetthat the playwright finds a role in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, ancient Greek theater aims to entertain and instruct. The chorus of Theban elders assumes the main role of entertainment in the play through its dancing and singing. The main role of instruction is assumed by the chorus leader as well as any oracle or prophet. Instructors represent the playwright in presenting certain takeaway themes to the audience.

No priest says anything about where Oedipus is found in the play "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the priest of Zeus appears in the play's opening scene. Instead, it is during the interaction with Theban Queen Jocasta's most trusted servant and with the Corinthian shepherd-turned-messenger that the above-mentioned question comes up. The Corinthian reveals that he received the three-day-old infant Oedipus from Jocasta's most trusted servant on the Cithaeron mountains outside Thebes.

For breaking his law Antigone is punished by her uncle in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon issues an edict by which Princess Antigone's brother Eteocles is buried as a Theban loyalist but by which her brother Polyneices's corpse is left above ground and exposed to ravaging weather and scrounging wildlife. Antigone has just enough strength to give Polyneices a partial burial. Partial or complete, burial of the enemy dead is a crime punishable by death, and that is exactly how Antigone's uncle punishes her.

It is what Teiresias predicts and what the chorus leader advises that cause Creon to change his mind about the execution in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet announces that Theban King Creon's edict of non-burial of the disloyal Theban dead causes the pestilential environment and polluted altars in Thebes. Creon becomes angry, insulting and threatening until Teiresias says that the mourning that goes around Thebes will come back to devastate the royal household. Teiresias repeats the prediction to the chorus leader. The chorus leader says to do what Teiresias says: Bury Polyneices and free Antigone.

That the leader who rules alone leads alone is a quote about leadership in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon declares that leadership depends upon respect for diverse viewpoints and perceived impacts. He insists that a leader who accepts input from others rules wisely and well. He observes "...no city...belongs to one man."

A squirrel is the animal that Antigone may remind the audience of in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, squirrels are conscientious about burying nuts. They prefer below-ground burials, but also will hide their stash under a layer of leaf litter. This is reminiscent of what Theban Princess Antigone does. She wants to give her brother Polyneices a below-ground burial, but only has the strength to cover his body with a layer of dust.

Because he rejects Teiresias' identification of Laius' killer and because he believes Creon alone stands to gain from the misidentification, Oedipus will not change his mind about Creon and accept his innocence in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet identifies Theban King Oedipus as the killer of his royal predecessor, Laius. Oedipus does not remember doing any such thing. He concludes that Teiresias is lying in an attempt to gather all royal powers into the hands of Creon, Oedipus' brother-in-law and royal colleague. Nothing else makes any sense to him since Teiresias' charges, if taken seriously, will cause Oedipus to lose his job, which will be taken over by Creon, as the closest relative who already knows how to do the job of ruling Thebes.

There are three main points of view in literature:

1. First Person: told as "I did," "I said," I saw" etc., from the viewpoint of the main character
2. Second Person: told as "you did," you said," "you saw" etc., from the viewpoint of the reader
3. Third Person: told as "he or she did," "he or she said" etc., from the viewpoint of an observer or onlooker

The most commonly used viewpoints are First Person and Third Person.
First Person, Second Person, Third Person or First Person, Third Person, Omniscient.

That it is conflicted with her sister, loving with one brother and unknown with another is a way of describing Antigone's relationships with her siblings in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the Theban sister Princesses Antigone and Ismene appear to have a conflicted relationship because of the former's inquiring mind and the latter's gender and self effacing beliefs. She expresses concern, love and respect for her brother Polyneices who dies defending his legitimate claim to the Theban throne against his usurping brother Eteocles and uncle Creon. She only indicates that her brother Eteocles gets the below ground burial that he deserves as a Theban.

That Creon's rule already is challenged is the dramatic irony of scene 1 in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, dramatic irony can be seen as an inaccurate or incomplete understanding of the speaker's situation or words. Theban King Creon describes his non-burial edict as a way of securing his rule over Thebes. But Theban Princess Antigone is breaking that edict by burying her brother Polyneices as Creon speaks.

To be out of his presence is what Creon really wants with Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon and Princess Antigone are not on friendly terms of mutual respect. In fact, Creon dismisses his niece as having a lifelong track record for foolishness. He never gives her a chance. He is all too happy to get her away from his son, Prince Haemon, and out of his presence.

Her mother, father and two brothers are the family members who precede Antigone in death in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Jocasta hangs herself in "Oedipus Rex." King Oedipus is there one minute, gone the next in "Oedipus at Colonus." Between "Oedipus at Colonus" and "Antigone," twin brothers Eteocles and Polyneices kill each other during the final battle in the civil war over the royal succession. Additionally, Princess Ismene also may precede her sister in death: variant versions and other sources say that Ismene is killed during the civil war, and Antigone does make a statement about being the only survivor from Oedipus' family in "Antigone."

It is through divinely ordained fate and flawed personalities that the chorus explains tragedy in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus considers as tragic the recent deaths in the Theban royal family. The chorus members define tragedy as the relentless working out of divine will and the Furies of fate. But they do not diminish the tragedy of Theban Princess Antigone's uncontrolled passions or of King Creon's foolish and stubborn arrogance.