Antigone

It was in the year 429 B.C.E. that the first performance of "Oedipus Rex" was held.

Specifically, the performance was held at the Theatre of Dionysus in Athens, Greece. It is assumed that the play was written in the previous year. But very little information is available about any of the handful of surviving plays by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Yes, Theban King Creon is tragic. But no, he isn't a hero. The adjective 'tragic' refers to an unhappy ending or outcome. Creon indeed ends up unhappily. Except for his life, he loses all that gives his life meaning. Specifically, he ends up without reputation, possessions, job, home, friends or family.

But his suffering doesn't make him a hero. A 'hero' is someone who does great deeds and also may have great powers. Creon doesn't fit the position description. He does no great deeds. Neither does he show himself to be in the possession of any great powers.

Generous versus selfish, straightforward versus deceitful and wider versus narrower context are differences between Antigone and Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone articulates a generous spirit in her care for her brother Polyneices and her dead family members. She demonstrates straightfowardness in not disguising her emotions or hiding her deeds. She exhibits a commitment to the wider context of life by her devotion to cherished traditions, divine will and family ties.

In contrast, Antigone's uncle King Creon expresses selfishness in his disregard for the suffering of his people. He manifests deceit in his punishment of his nephew Polyneices, who dies asserting his legitimate royal claim against his usurping twin brother Eteocles and uncle Creon. He shows a commitment to the narrowest context in thinking only of bolstering the longevity of his rule.
That one thinks of others and that the other thinks only of himself is a way in which Antigone and Creon are different in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone considers herself part of a team. She is there for her family, her gods and her traditions. The same may not be said of her uncle King Creon, who thinks only of lasting as long as possible in power.

Yes, Antigone hangs herself in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone does what her uncle, King Creon, hopes that she will do. She decides to kill herself rather than face a lonely, miserable death from starvation in the dark, remote cave in which she is walled up. Prince Haemon, Antigone's betrothed and Creon's son, climbs the long walk to the cave, but gets there too late to save his beloved from death's clutches.

Because they are caught up with fighting the monstrous Sphinx and then with the new royal couple Thebans do not avenge Laius' death in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Laius and four of his five-member escort party are murdered in the land of Phocis en route to a consultation with the Delphic oracle. The sole eyewitness gives some information, but manages to get transferred from palace duty to shepherding once he sees Oedipus marrying Laius' widow and getting Laius' job. Additionally, Thebans are distracted by the role model of personal happiness and professional success that they find in the new, exciting, young royal couple.

Yes, Eteocles kills Polyneices at the same time that Polyneices kills him in the Oedipus trilogy.

Specifically, the struggle between the twin brothers takes place between the plays "Oedipus at Colonus" and "Antigone" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.). The two are supposed to alternate years of rule on the Theban throne in the aftermath of the disgrace and exile of their father, Theban King Oedipus. But Eteocles refuses to hand the thone over after his first year ends, Polyneices is exiled, and the two brothers end up leading rival forces in the struggle over the throne of Thebes.

That she is a survivalist is the reason why Ismene supports Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene does not see how she can win against the superior force of the state. She envisions King Creon as experienced in leading and ruling. She sees no possibility of getting away with breaking a law issued by an authority figure such as her uncle.

That his death place is sacred to the Furies is what the oracle says to Oedipus about the end of his life in "Oedipus at Colonus" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Oedipus is in exile with his daughters, Princesses Antigone and Ismene. They come to a grove that is sacred to the Furies. Oedipus calls to mind that the Delphic oracle prophesied that Oedipus would kill his father, marry his mother, and merit a good death at a place sacred to the Furies of fate.

Caution when dealing with power is the message of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone shows caution in respecting divine power but a complete lack regarding royal power. She actually needs to show respect for both since the gods demand courtesy and obedience to them and to their earthly relatives, the royals. Just as she disrespects King Creon, her uncle and intended father-in-law, so does Creon disrespect Antigone and the gods. In ancient Greece, it is not serious to disdain a female even if she is royal, but it is a serious offense to disdain the gods.

That she will bury her brother is Antigone's decision in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone sets in motion a series of decisions when she decides that she will bury her brother Polyneices. In so doing, she decides to obey a divine law and disobey a royal edict. She then decides not to be nice to Creon and thereby to make sure of receiving the death sentence for her crime.

That it is dangerous is what Antigone believes to be important about Creon's values in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone dislikes her uncle King Creon's values. She is oriented toward the old ways of family, gods and traditions. She maintains that what Creon values is destructive to whoever is different from him and gets in his way.

Failure to identify and punish the guilty as well as to carry out cleansing rituals is the cause of the plague that strikes Thebes during Oedipus' kingship in "Oedipus Rex" by Sophocles (495 B.C.E. -- 405 B.C.E.).

Specifically, the cause of the plague is unknown to Thebans and the Theban monarchs. But the cause is determined by consulting the oracle at Apollo's shrine. Theban King Creon is told that lack of appropriate action in the aftermath of the unsolved murder of Theban King Laius is the cause.

That there is only one set of duties as defined by the gods and that duties are defined by the state is the respective difference between Antigone's and Creon's views of private versus public duties in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone considers all duties of Thebans in their private and public lives to be pre-defined by the gods. She therefore decides that a conflict between the private need for proper closure and the public need for governmental stability does not exist. This is in contrast to the views of her uncle King Creon. Creon maintains that private duties are controlled by the father figure as modeled on the king's role in the royal household and that public duties are controlled by the king who is answerable to no one.

Character flaws and divine will are two reasons that the chorus gives for Antigone's suffering in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus characterizes Theban Princess Antigone as disrespectful, passionate, stubborn, temperamental, uncontrolled and wild. The members also describe as very much like her father, disgraced Theban King Oedipus. They indicate that she is the cursed descendant of the royal house of Labdacus that the gods intend to destroy with generations of cumulative cursing.

That he finds what he looks for and that he symbolizes change is Creon's preoccupation with bribes and money in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon disparages the motives of others. He insists that a few powerful people oppose him and have money to fund their oppositional activities. He also maintains that most people need money and can be bought to do the despicable deeds that the powerful few are too cowardly to do on their own. Additionally, Creon symbolizes the transition from Antigone's society of interactions based on family, gods and traditions to the modern society of achievement in business and governmental work.

That he is bureaucratic, practical, suspicious and transitionally symbolic are reasons why money is Creon's prime motivation in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon behaves bureaucratically when he is all caught up with his laws and policies. Creon demonstrates practicality when he speaks of the security of his people and the stability of his state. He expresses suspiciousness when he interacts with every single character and chorus member in the play. He symbolizes in his bureaucratic, practical and competitively suspicious nature the transition from the traditional society of Princess Antigone's family ties, gods and traditions to the modern state of cut-throat competition, godlessness and workaholicism.

That they oppose him is what Antigone tells Creon about other townspeople in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone dislikes her uncle King Creon's edict of non-burial of the disloyal Theban dead. She insists that she is not alone in defending divinely ordained rights of all Thebans to below ground burials. She says that other townspeople feel as she does but are so afraid of Creon that they keep quiet.

By hanging and by stabbing are the respective ways in which Antigone and her fiancé die in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is sentenced to die walled up in a remote cave. She chooses to hang herself with the halter of her own dress. When her fiancé Haemon comes to rescue her, he is so distraught at the suicide and over a failed attempt at killing his father that he stabs himself with his own sword.

That the chorus leader questions his decisions regarding Ismene hints that Creon is starting to lose the trust of those around him in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon characterizes his niece, Princess Ismene, as showing nothing but wisdom her entire life. But he charges her with helping Antigone break the law based on one incident of distraught behavior. The emotionalism may be explained by concern over the imminent death of her sister Antigone. But Creon pushes on with arrest, interrogation and sentencing. Creon's people respond with distruct, which is shown in the chorus leader daring to question what Creon plans to do about Ismene, but not about Antigone.

That she is a young, unsure survivor who takes no risks and lacks self-confidence is what Ismene's refusal reveals about herself in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene refuses to help her sister Antigone bury their brother Polyneices. Ismene's refusal reveals her lack of self-confidence and of risk taking. For example, her uncle King Creon says that god-given rights of all Thebans to below-ground burials and proper funeral rites will be honored for his supporters and denied to his opponents. Ismene takes the threat at face value and decides to accept this violation of individual rights without even trying to figure out how she mitigate the punishment or circumvent the controversy and the conflict altogether.

No, Creon cannot be called a good disciplinarian in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, good describes a quality of attractiveness, effectiveness or wholesomeness. Not one of those qualities is evident in Theban King Creon's disciplinarianism. In fact, he operates in such an oppressive, repressive, suppressive way that his disciplinary approach does not make it through even one day in the life of Thebes.