...tragic outcome of the play. Oedipus's investigation of the death of King Laius is the reason for the tragic ending. The scene where Oedipus opens the investigation is the first step toward his downfall. Oedipus covers up the murder and is nervous when he hears the news. It is Oedipus's continuous effort to find the murderer. He wants to find the murderers of the king, not knowing that he is the murderer. Oedipus is the head investigator for the murder of King Laius. Even though he tells the people of Thebes that, "I am ready to help." He promises the people that he would do anything to find the murderers of Laius. Trying to seek all knowledge of the situation, Oedipus request the presence of the servant that was pardoned. The servant not knowing the request has arrived to give Oedipus some shocking news about his royal family. Oedipus, seeing his responsibility, demands anyone who knows about the murder to come forth. The City of Thebes is weak and powerless after the death of the king Laius. Oedipus says, "My spirit grieves for the city, for myself and all of you." If Oedipus had not proceeded with the investigation no one would know anything about him. Not one moment does he begin to think about the real situation he faces with the death of...
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...The West-Thebes (WT) Archives, in Egypt Collecting Policy: The West-Thebes Archive was founded to be located in the city of Luxor, Egypt, for the purpose of establishing a repository for all materials and records that have a permanent historical value and document the history of the excavation process in Thebes, one of the ancient Egyptian necropolises on the west bank of Luxor, Egypt. Records must be in English language and must refer to the work of the different excavation missions relates to the archaeological site, in the period between (1890-1940), which may be contained in the following materials; - Black and white excavation photographs taken by the early archaeological missions and more recent color and digital images as well....
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...-CD Aeschylus The seven against Thebes of Aeschylus ?CO O -co Presented to the library of the UNIVERSITY OF TORONTO by Mr. Edgar Stone J£Vf<- J£ The Nelson Playbooks Edited by JOHN HAMPDEN, M.A. THE SEVEN AGAINST THEBES No. 304 THE VILLAGE DRAMA SOCIETY In association with the British Drama League The Society sends out sets of plays for selecand gives advice on questions of production. It will arrange Drama Schools, and provides Lecturers and Adjudicators. The Costume Department makes a speciality of beautiful and accurate historical costume, tion, taking into account not only stage lighting for indoor plays, but distance and daylight on outWell-known portraits have door performances. The department been copied in many instances. can now undertake to dress Pageants, Mystery plays, Shakespeare, Restoration, Eighteenth Century, and early Nineteenth Century plays, as well as Greek drama. Further particulars may be had from : The Hon. 274 Secretary, Village Drama Society, New Cross Road, London, S.E.14. The Seven Against Thebes of iEschylus RENDERED INTO ENGLISH VERSE BY EDWYN BEVAN AUTHOR OF "THE HOUSE OF SELEUCUS" THOMAS NELSON AND SONS, Ltd. LONDON AND EDINBURGH LIBRARY ( All rights in this translation ai-e reserved 3§ PREFACE Out of the old festivals of the wine-god, Dionysos, in which songs had been sung by a chorus, dealing with stories of the legendary past, there was developed at Athens, in the fifth century B.C., the drama,...
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...In the Athenian society women are inferior to men both politically and socially, based on how they are treated and respected. The are many different pieces of evidence that have come up throughout this unit that support this claim, and some of the strongest pieces of evidence have come from literary and historical documents from around that time period. Some of the strongest pieces of evidence are found in the book Burial at Thebes. One of the main examples from this book is during Creon’s first encounter with Antigone, Antigone begins to challenge Creon’s actions and he quickly snaps back with “Go then and love your fill in the underworld. No woman will dictate the law to me” (34). This quote demonstrates the little respect that a power wielding man might hold for a woman of a very low status....
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...Antigone Antigone is very much her father’s daughter, and she begins her play with the same swift decisiveness with which Oedipus began his. Within the first fifty lines, she is planning to defy Creon’s order and bury Polynices. Unlike her father, however, Antigone possesses a remarkable ability to remember the past. Whereas Oedipus defies Tiresias, the prophet who has helped him so many times, and whereas he seems almost to have forgotten his encounter with Laius at the three-way crossroads, Antigone begins her play by talking about the many griefs that her father handed down to his children. Because of her acute awareness of her own history, Antigone is much more dangerous than Oedipus, especially to Creon. Aware of the kind of fate her family has been allotted, Antigone feels she has nothing to lose. The thought of death at Creon’s hands that so terrifies Ismene does not even faze Antigone, who looks forward to the glory of dying for her brother. Yet even in her expression of this noble sentiment, we see the way in which Antigone continues to be haunted by the perversion that has destroyed her family. Speaking about being killed for burying Polynices, she says that she will lie with the one she loves, loved by him, and it is difficult not to hear at least the hint of sexual overtones, as though the self-destructive impulses of the Oedipus family always tend toward the incestuous. Antigone draws attention to the difference between divine law and human law. More than any...
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...Character:Heamon | The Function of this character: Sophocles: The character on the side of the Gods, antagonist, the correct person in the play. Narrative: You as a director (How do you want the audience to feel about this character? I want the audience to disagree with Creon at the beginning but sympathise him afterwards | How would you cast this character? | I want Heamon to be a likeable character so he should be presented as early 20s and to be dressed quite smart, he will be formal and respectful. | Are there any dominating physical characteristics? What causes them? Wealth? Age? Social condition? | He isn’t really a character that should need any dominating characteristics, I wouldn’t want him of a higher status than Creon or his mother, and he is equal to Antigone (before she is a dishonoured traitor). Of course he could show his wealth and social status over common folk, but he isn’t a character that is meant to be special in anyway. | What are you wearing? What does this show?Think about | Quite rich colours for example red and gold this will show his status and his importance. | What is your overwhelming purpose in life? | Haemon’s character is strange in his purpose, ultimately he is trying to dissuade Creon from carrying out his actions, but this is confused by his kindness towards him in the start of the scene, again this changes near the end of the script to an angrier purpose, which is questionable – to kill his father? | What is said about you? By...
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...In scene three of Sophocles Antigone, there is a conversation between Creon, the king, and his son, Haimon. Haimon comes to his father to talk to him in grief and concern over Antigone, his bride-to-be. Creon questions Haimon and is unsure if he agrees with him or not. Haimon tells his father that he, Creon, is his guide and that no marriage is as important as his fathers continuing wisdom. Creon being satisfied with his sons answer, he tells his son that he is subordinate, and that is the way to behave towards his fathers will. He continues to tell his son that he should be loyal, hate his enemies; in the end an obedient son will turn out to be good leader. Creon also views Antigone inferior, and does not want to be put down or given rule over by a women, even if it is just and the right thing to do. After Creons chat with Haimon, Haimon gets a chance to talk about how he feels. Haimon tells his father that he might be wrong and mistaken about his decision. He thinks his decision is too harsh and unjust, and the people of the city agree. Creon says it is not up to the people and he can not pardon her or it will make him look weak. Creon makes all the decisions; he is the state, not the people. At this point he has become a dictator and what he says is all just and true. Haimon threatens his father that if he takes Antigone life, then another will be taken, being he. His father does not like the threat and demands Antigone to be bought out and killed in front...
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...indecisive decision-making constantly emerges in the “Antigone” because of the king of Thebes: Creon. After the brutal battle between Eteocles and Polyneices came to an end, Creon got elected king. Just like many other greek tyrants in the past, he made multiple foolish executive decisions in his first one hundred days. Out of possible stress or rage he ordered to prohibit Polyneices from having a proper burial. Antigone heard this outrageous law and she refused to stand by it. She told her sister Ismene to come with her to help bury their brother: Polyneices. Ismene wanted to help but she thought the recklessness would endanger her because Creon ordered not to, “O reckless one, when Creon spoke against it” (48). This law exposed the terrible side to Creon. The passage above shows the shocking extent a king will go to just to show his power and authority over everyone else. The Greeks’ strict religious belief to always make a proper burial for the dead got completely ignored by Creon, which showed a great deal of hubris as well. The strength of Creon’s terrible nature overrides his moral standards, mental stability, and the most outstanding of all: his religious beliefs. Creon did not get into this mess just to gain respect; however, he did it to protect his country as well. Creon believed if he allowed Polyneices’ burial to undergo or bypass Antigone after she went against his law might put Thebes in a feeble position. He viewed the scenario as a time he could either lack or gain...
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...It is several years after OEDIPUS was banished from Thebes, the city he once ruled. The play begins in the GROVE OF THE FURIES at Colonus, which is close to and ruled by the great city of Athens. Oedipus is now a sorry sight, blind and hobbled, dressed in rags, led by his daughter ANTIGONE. OEDIPUS tells ANTIGONE that acceptance is the lesson taught by his suffering. He then asks Antigone to find a place for them to rest, and wonders where they are. Antigone recognizes Athens in the distance, though she doesn’t recognize their precise location. But from the landscape she believes they are on holy ground. They decide to rest. A CITIZEN of Colonus approaches and demands that they move from their resting place, because it is holy ground, THE GROVE OF THE FURIES. OEDIPUS responds that this is a sign and that in fact he must not move from this place, which will be his refuge. He asks the citizen to send for the king, THESEUS, and promises that if Theseus does Oedipus a small service, great good will come of it. The citizen leaves. Oedipus prays to the Furies. In his prayer, he says that, in the same prophecy in which the god Apollo foretold Oedipus’s terrible fate, the god also spoke of the grove of the Furies as a place where Oedipus could rest, and where the last chapter of Oedipus’s life would take place. More citizens (the CHORUS) come looking for the stranger who has dared to set foot on the sacred ground of the terrible Furies. When OEDIPUS speaks to them, they tell him he...
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...that she will be executed, Kreon’s own son begs of his father to reconsider his decision, and all that Kreon responds is “Let him be gone to do or think, things greater than a man; he will not free those two girls from their doom,” (768-769). Even the prophet, Teiresias, tries to warn Kreon of the fate of the city, and Kreon responds, “Know that you’ll never use my thinking for your trade,” (1063). These examples show us that it doesn’t matter who did the crime or what power comes to try and convince Kreon to back down from his word, he will stand by his original law no matter what. As tragic as it may be, Kreon’s ability to stand so true to his word and offer no exceptions is a quality that makes for a strong leader, and a strong leader is Thebes’ only hope of regaining stability. The tragedy that is the end of the play leaves Kreon looking like the only one to blame for the death of Antigone, Haimon, and his wife. Kreon does not deserve to be blamed for the death of these characters, because he was not the one who directly ended...
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...Polyneices unburied and go against his family. When Polyneices went against Thebes, Kreon felt like he disobeyed his land and that he needed to protect Thebes. Kreon feels that because Polyneices disobeyed his land, he will leave him unburied. “Kreon has proclaimed that his body will stay unburied; no mourners, no tomb, no tears, a tasty meal for vultures” (22). Kreon firmly believes that because Polyneices disrespected his homeland of Thebes, they should not bury him and not allow him to go to the underworld. His commitment to state shows his willingness to protect his people and his willingness to disregard his family. Kreon’s loyalty to state causes him to ignore his family commitment, especially when he realizes that Antigone buried Polyneices. “My niece, or let her be closer than any who pray at my home hearth, she and her kin cannot prevent their doom” (40). He recognizes that she’s family, but that doesn’t affect him because that connection will not save her from death. “Just understand: you don’t insult me and go off laughing. Bring her here! Let me see her. Kill her here, beside her bridegroom” (51). After Haimon tried convincing Kreon to change his mind because Antigone is his niece, he becomes even more obstinate and responds with an angry command to kill Antigone immediately. He responds like this because he feels the responsibility to protect his state and he believes Antigone is disrespecting Thebes for burying Polyneices. Kreon made the decision to choose state over family...
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...in the act of saving her dead brother’s soul. Creon, the King of Thebes, ordered for no one to give Polynices a burial. Antigone broke this law and stole her brother’s body. Citizens of Thebes overheard a conversation between her and her sister, Ismene. Antigone was heard asking her sister a favor. She asked, “Would you help me lift the body…you and me?” (Page 127). In reply, Ismene was heard saying, “To fight against men; our rulers are stronger are stronger than we, and we must obey in this, or in worse than this” (Page 128). It is clear that Ismene was not involved in the crime. Though, Antigone did go through with it herself. She gave him a proper burial in order to save his soul from eternal doom. Many citizens are wondering- did Antigone do the right thing? Many citizens believe Antigone did the right thing. Polynices is her brother. No one should allow their brother to spend eternity in hell. She knew that she could do something about it, so she did. In no way does Antigone deserve to die. Creon has ordered her to be put to death because she broke his law; this is very extreme! Though Creon’s law was technically broken, she did it for a very good reason. The ruling Creon had over Polynices’ body was pointless, the only reason he set this order in place was to show off his power as king. He has the ability to control everyone, so he does, even if there isn’t any apparent reason. As a citizen of Thebes, I do not support the king’s rule. Creon’s ruling was extremely unfair...
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...“Antigone”, Antigone’s loyalty is exemplifying one’s perseverance to clear her family’s name of slander due to the mistakes of her ancestors. When her brother, Polynices, is refused a burial after dying in war, Antigone fearlessly challenges Creon to salvage her brother’s honor knowing the consequences that will follow for defying the Ruler of Thebes. In the Greek tragedy, “Antigone”, by Sophocles, the protagonist must overcome the challenges that lie ahead in order to give the proper respect her brother deserves. When the play begins, Antigone is talking to her sister, Ismene about the death of their brothers and how they are still suffering from the curse of Oedipus. This is the first indication of the family’s sorrow and the degree to which Oedipus’s curse still exist to this day. The two sisters are the only surviving children of Oedipus and Jocasta after their two brothers, Polynices and Eteocles, fought each other to the death to become King of Thebes. When they fought over this, Polynices decided to attack Thebes, making him a traitor. At the end of the war and both brothers’ deaths, Creon was the only person left to rule Thebes. Since Polynices was considered a traitor, Creon didn’t want his soul to pass to the afterlife, so he denied an appropriate burial for him. In Greek culture, it is believed that when people are properly buried, their souls are allowed to pass to the afterlife. When Polynices was denied a proper burial, with his corpse left on the field to rot...
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...when evils due to enemies/are headed towards those we love?"Line 8-12 | Antigone speak to Ismene about their brother Polyneices, that it is unfair to unbury him. Also she refers to the situation of the evil, cursed their father Oedipus who had been expelled outside from Thebes. | | 2. "Consider, sister, how our father died,/hated and infamous; how he brought to light/his own offenses.../Then, mother...did shame/violently on her life, with twisted cords [because she hung herself]/Third, our two brothers, on a single day.../Each killed the other, hand against brother'shand" Line 59-65. | Ismene explains to antigone that she’s afraid if they break the law they will suffering like the rest of their family, she remembers that her family filled with cursed. | | 3. "sought to taste the blood he shared with us,/and lead the rest of us to slavery--/You shall leave him without burial; you shall watch him/chewed up by birds and dogs and violated.../But he that is loyal to the state/in death, in life alike, shall have my honor" Line 220-229. | Creon ordered to leave Polyneices outside the Thebes unburied like a traitor and the animals would eat his body. He has no tolerance toward people who betray the Thebes. | | 4. "I did not believe/your proclamation had such power to enable/one who will someday die to override/God's ordinances, unwritten and secure./They are not of today and yesterday;/they live forever; none knows when first they were./These are the laws whose penalties...
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...Category 1: Throughout the course of the play, some characters undergo character change. One of these characters include Antigone. From the beginning of the story till the end, Antigone goes from a closed minded person to an open minded person. Despite what the law is, she goes with her own will, she does what she wants. At the beginning Antigone begins to dislike or you could say hate her sister. She was very different from her sister. Antigone was like the outskirts of the community. She was different in the aspect of she really did not fit in the community like her sister. After the death of her brothers, Eteocles and Polyneices, Creon became the ruler of Thebes. Creon decides that Eteocles will have a funeral because he...
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