Answer:
the answer is a due to the underlined word
The answer is D. all of the above, because while Antigone is the only one to openly defy Creon and disagree with him to his face, she is not the only one who has contempt for his laws. Ismene, Antigone's sister, also disagrees with the law, but she does not act upon it like her sister did. Haemon also disagrees with Creon, his father and Antigone's betrothed, because he honors the laws of the Gods above the laws of man, he does tell his father he ahs heard other people complaining about the edict. In the end, Haemon kills himself for being conflicted about his love and his father, his mother kills herself for losing her son, and Antigone kills herself to avoid being buried alive for disobeying Creon.
Answer: The supper they fed us was plentiful and abundant.
Explanation:
It cannot be A because this choice has a limited vocabulary and is very short.
It cannot be B because it also has a limited vocabulary and is a little short.
Hence, it is C because it is the most concise and precise with syntax and word choices.
Elie Wiesel's literary work prompted one reviewer to recall Isaac Bashevis Singer's definition of Jews as "a people who can't sleep themselves and let nobody else sleep," and to predict, "While Elie Wiesel lives and writes, there will be no rest for the wicked, the uncaring or anyone else." [1<span>] If uneasiness is the result of Wiesel's work, it is not a totally unintended result. Since the publication of </span>Night<span> in 1958, Wiesel, a Jewish survivor of the Nazi death camps, has borne a persistent, excruciating literary witness to the Holocaust. His works of fiction and non-fiction, his speeches and stories have each had the same intent: to hold the conscience of Jew and non-Jew (and, he would say, even the conscience of God) in a relentless focus on the horror of the Holocaust and to make this, the worst of all evils, impossible to forget.</span>
Wiesel refuses to allow himself or his readers to forget the Holocaust because, as a survivor, he has assumed the role of messenger. It is his duty to witness as a "messenger of the dead among the living," [2] and to prevent the evil of the victims' destruction from being increased by being forgotten. But he does not continue to retell the tales of the dead only to make life miserable for the living, or even to insure that such an atrocity will not happen again. Rather, Elie Wiesel is motivated by a need to wrestle theologically with the Holocaust.
The grim reality of the annihilation of six million Jews presents a seemingly insurmountable obstacle to further theological thought: how is it possible to believe in God after what happened? The sum of Wiesel's work is a passionate effort to break through this barrier to new understanding and faith. It is to his credit that he is unwilling to retreat into easy atheism, just as he refuses to bury his head in the sand of optimistic faith. What Wiesel calls for is a fierce, defiant struggle with the Holocaust, and his work tackles a harder question: how is it possible not to believe in God after what happened? [3]
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