Antigone is the person whom the chorus blames for her trouble in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the chorus blames Theban Princess Antigone's stubbornly passionate contrariness in showing no respect to King Creon in terms of his laws and in terms of his person as her uncle, sovereign and intended father-in-law. But at the same time, the chorus charges Antigone's parents with serving as improper role models. The chorus also concedes that Antigone's personality is hardened by her family's uphill struggle against multiplying, relentless divine curses against the Theban royal house.
No, the chorus does not blame just Antigone for her troubles in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus characterizes Theban Princess Antigone as foolish and reckless. They describe her as uncontrolled and wild, like her father, disgraced Theban King Oedipus. But they also mention that she is the cursed daughter of cursed parents and the cursed descendant of the cursed Theban royal house of Labdacus.
That she is to blame for her own predicament is the chorus' reaction to Antigone's plight in her final scene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus reminds Theban Princess Antigone of her own choices. They say that respect for the gods is important, but does not entail offense to royal rulers. They state that Antigone's willful spirit and uncontrolled passion put her on the road to her death by live burial.
Creon
A change from criticizing the other person to expressing concern over the outcome is the change in the chorus during Creon's scene with Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus members blame Theban Princess Antigone in her disastrous interactions with her uncle, King Creon. The focus on her perceived faults without doing the same in terms of Creon and his non-burial edict. But the chorus moves to warn of the outcome when Prince Haemon defends Antigone and then leaves upset. In essence, they suggest that Creon may not be in control and that the situation may be getting out of hand in the royal palace and throughout Thebes.
Yes, the chorus agrees with Creon's final statement in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, disgraced Theban King Creon accepts blame for the deaths of his son Prince Haemon and his wife Queen Eurydice. He blames his own reckless foolishness for an upcoming miserable fate. The chorus notes that foolish challenges to the gods catch and trip mortals up when they are old and will feel their divinely ordained miserable punishment the most.
No, the chorus does not blame just Antigone for her troubles in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus characterizes Theban Princess Antigone as foolish and reckless. They describe her as uncontrolled and wild, like her father, disgraced Theban King Oedipus. But they also mention that she is the cursed daughter of cursed parents and the cursed descendant of the cursed Theban royal house of Labdacus.
That she is to blame for her own predicament is the chorus' reaction to Antigone's plight in her final scene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus reminds Theban Princess Antigone of her own choices. They say that respect for the gods is important, but does not entail offense to royal rulers. They state that Antigone's willful spirit and uncontrolled passion put her on the road to her death by live burial.
Creon
A change from criticizing the other person to expressing concern over the outcome is the change in the chorus during Creon's scene with Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus members blame Theban Princess Antigone in her disastrous interactions with her uncle, King Creon. The focus on her perceived faults without doing the same in terms of Creon and his non-burial edict. But the chorus moves to warn of the outcome when Prince Haemon defends Antigone and then leaves upset. In essence, they suggest that Creon may not be in control and that the situation may be getting out of hand in the royal palace and throughout Thebes.
Yes, the chorus agrees with Creon's final statement in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, disgraced Theban King Creon accepts blame for the deaths of his son Prince Haemon and his wife Queen Eurydice. He blames his own reckless foolishness for an upcoming miserable fate. The chorus notes that foolish challenges to the gods catch and trip mortals up when they are old and will feel their divinely ordained miserable punishment the most.
Ismene wouldn't help Antigone bury the body of their brother, but when Antigone is caught she won't let Ismene take any of the blame because she was loyal to the law and not to her family.
Creon blames himself for Antigone's death. He also blames himself for his wife Eurydice death and his son Haemon's death as well .
When my brother got in trouble, I took the blame.
Its I Blame Coco. Its an audio clip from their song "Control"
Not in a literal way, no. He still is to blame for her suicide. Should he left Antigone be after her appropriate burial of her brother, she would never had chosen death as an escape that she would not be facing.
That Ismene has no right to share in the blame or the punishment is what Antigone says in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban Princess Antigone deliberately breaks a royal edict that honors god-given rights to a below-ground burial for her brother Eteocles but denies them to her brother Polyneices. She asks Ismene for help in burying Polyneices and is turned down. At her trial and sentencing, she announces that she alone deserves punishment since Ismene is innocent of being an accessory to a crime for which she therefore deserves neither blame nor punishment.
Yes. To exculpate is to clear of guilt or blame.