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Yes, the author shows sympathy in "Antigony."

Specifically, Sophocles (495 B.C.E. - 405 B.C.E.) is the play's author. He portrays Princess Ismene sympathetically as a young girl torn between a death that she does not seek but that her older sister, Princess Antigone, does. He likewise presents Prince Haemon as a young man very much in love with the passionate, strong-minded, uncontrollable Antigone. He tries to be sympathetic to Antigone, but clearly dislikes her emotional outbursts and inconsistency in disrespecting her uncle King Creon while claiming to respect divine will.

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Q: Does the author show sympathy in 'Antigone'?
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How does the sentry's speech create sympathy for Antigone in 'Antigone'?

It is by describing her vulnerability and cooperativenessthat the sentry's speech creates sympathy for Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the sentry likens Antigone finding Polyneices' body exposed once more to a mother bird finding her chicks taken from the nest. He mentions her devotion to carrying out burial procedures and funeral rites as best she can. He stresses that Antigone does not put up a fight or make his job any harder than it already is.


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Yes, sympathy lies with Creon at the beginning of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the direction of the sympathy is indicated by the chorus and its leader. Theban King Creon is admired for seeing Thebes through the recent civil war over the royal succession. But the ultimate dissipation of that sympathy is foreshadowed by Creon's own admission that he has opponents who plot in secret against him.


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That the gods are angry is the reason why the chorus' sympathy changes in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus is made up of Theban elders. The members therefore express loyalty to and sympathy for Theban King Creon. But they change their sympathy during the scene between Creon and Teiresias the blind prophet. They cannot accept Creon's actions resulting in the pollution of sacred altars and the inability of priests and prophets to interpret divine will through the reading of ritual sacrifices.


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