...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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...If we talk about Egypt. What would you think about it? Maybe, Cairo. Right? Now, Cairo is the capital of Egypt. But today I’m gonna talk about one of the capitals of Egypt in the past which is Thebes. Thebes also known as Waset in ancient Egypt. The word Waset means "City of the Was”. The Was was the scepter of the pharaohs. Thebes became important because it was chosen to be a capital four times during the Middle Kingdom and the New Kingdom. Thebes was a No-Amon or a city of Amon. The Amon was King of the gods and fertility god. Egyptians believed in the god so they build a lot of building to show their respect and belief such as Luxor temple and Karnak. There were the other great architectures such as sphinxes, necropolis and monuments....
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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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...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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...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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...Even though through this specific event the people took violent action against his property, it conveyed the idea of the citizen displaying an obligation to their community to be respected and honor their own Greek city-state. In addition, the connection of the Greek city-state served as a strong affair to be righteous and good people. But also, it led to forming a strong association with the polis state by being active citizens to the community. As influential and authoritative the Games were, these events also provided athletes with support from fellow citizens. Pindar, a famous lyric poet from Thebes in ancient Greece, wrote about many victors and triumphs of many competitors during the Greek Olympic games. From his Olympian Ode 5 he claims,...
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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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...devastating battle that resulted in the brutal death of my brothers. The aftermath of their fraternal conflict left Thebes devastated, with numerous buildings destroyed and the citizens left without a ruler. Consequently, my uncle Creon was the only acceptable replacement, so he ascended to the throne of Thebes. Soon after his coronation, Creon vowed to become a benevolent ruler that would ensure justice throughout Thebes. However, despite his promise to be a gracious king, Creon issued a decree that prohibited me from burying my beloved Polyneices which violated my familial duty and divine law. As the daughter of Oedipus, I witnessed firsthand the catastrophic impacts that defying the will of the gods can have on people as their wrath inadvertently killed my father and mother. Therefore, I was terrified that Creon’s decree would enrage the gods, which would threaten the entire city of Thebes. So I was forced to bury my brother, even if it cost me my life. Although Creon succumbed to hubris, tyranny, and defiance of the will of the gods, I was driven by the noble pursuit of upholding the gods’ divine will, rebelling against tyranny, and altering an unjust decree...
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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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