Antigone

No, Antigone does not respect legislative law in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone accepts the authority of the gods and the weight of Theban traditions. She believes in respecting the expression of divine will. She does not approve of legislative law, particularly when it conflicts with divine will and cherished Theban traditions.

That what goes around Thebes will come back to destroy the royal household is the prophecy told by Teiresias in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet advises his sovereign, Theban King Creon, to bury Polyneices and to release Princess Antigone. Creon objects since he considers his nephew a traitor undeserving of below ground burial and his niece a foolish lawbreaker. Teiresias warns that the mourning that grieves all Thebes over the dead whom Creon denies of god-given burial rights will strike and destroy Creon's own household.

Negatively is the way that Creon feels towards women in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon believes that it is weak to accept that women have anything worthwhile to do or say. He also believes that one woman is like any other. He therefore considers women completely replaceable.

Whether to follow her conscience or her civic duty is the main conflict for Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone needs to decide whether she will be a devout worshipper or a dedicated citizen. She must choose between burying her brother Polyneices and obeying divine will or leaving his body unburied and obeying an illegal royal edict. Either way, she has to recognize whether the gods or the royals are her ultimate authority figures.

Whom to obey is the conflict between Antigone and Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone believes that the gods rule in life and death. She chooses to obey the gods when divine and royal laws conflict. In contrast, her uncle King Creon expects his own laws to be obeyed.

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.

Yes, Creon is responsible for at least three deaths in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon sentences his niece, Princess Antigone, to death by live burial and starvation. He hopes that she will kill herself long before she naturally gasps her last breath. He gets his wish when Antigone hangs herself. But the suicides of Prince Haemon, Antigone's betrothed and Creon's son, and of Queen Eurydice, Haemon's mother and Creon's wife, follow in quick succession. Creon causes all of the deaths to happen through his first cruel sentencing of a young girl who chooses the gods over him.

Who is the ultimate authority to be respected in life is the basic conflict in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon says that he is the ultimate authority in Thebes. Princess Antigone says that the gods always are the ultimate authority, in Thebes and in the Underworld of the afterlife. It turns into quite a conflict once it becomes not only a question of beliefs to defend but also laws to obey.

Because the crime is a violation of an illegal royal edict but not of any divine law Antigone says that her crime is holy in "Antigone" by Sophocles (495 B.C.E. - 405 B.E.C.).

Specifically, Theban Princess Antigone is considered a criminal in terms of an illegal royal edict. That edict sanctions god-given burial rights for her brother Eteocles but denies them to her brother Polyneices. Antigone's act of burying Polyneices is in line with what the gods want for all Thebans and therefore may be considered holy.

That fate rules is the what the fourth ode means in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the fourth ode describes the adventures of highly born mortals with fate. In two of three examples, Lycurgus and the brothers Pandion and Plexippus respectively end up dead or mutilated by the mysterious workings of fate. It is only Danaë, the mother of the hero Perseus and the founder of the ancient Roman town of Ardea, who survives isolation and murderous attempts by her father, Argive King Acrisios.

Polyneices and the enemy dead are left unburied so that their corpses may be eaten by dogs in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, ancient Greeks tend to leave unburied the dead from the opposing side. This is done so that the body will be disfigured and divided into pieces and therefore not be intact when the dead seek to enter the Underworld of the afterlife. But at the same time, all Thebans have divine guarantees of below-ground burials and therefore are not to be left above ground regardless of whether they are loyal or disloyal to their hometown.

Seeking and following wise advice is what Theban Prince Haemon values in a king in the play "Antigone" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, in Episode 3, Haemon identifies as sources of wise advice the expressed will of the gods and the actions and words of the king's people. He says that wisdom operates to the benefit of all and honors the gods. It therefore cannot be worked out alone on a throne.

Ismene is the most believable character in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone and Teiresias the blind prophet symbolize a life answerable to the ultimate authority of the gods. King Creon represents civic duty and the separation of religion and government. Between these two extremes is Princess Ismene, who tries to do the best that she can just to get by day to day. Also joining here are Prince Haemon, who is believable in his passionate youth, and Queen Eurydice, who is believable in her despair.

That no defiance against their uncle goes unnoticed or unpunished is the reason that Ismene gives for not supporting Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Ismene argues that impossible actions must not be attempted. She cautions that it will be noticed if a body that King Creon refuses to have buried suddenly is either below ground or covered with the dusty layer of a partial burial. She does not see how either or both sisters together can pull this off and not be punished with the humiliating, painful punishment of dying under a shower of heavy, sharp rocks thrown by Thebans.

A bad turn of events cannot be righted is the meaning of the chorus' final passage in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, the chorus tells Creon that his fate is not enviable and that there is no avoidance or escape. The chorus previously speaks of the multiplying, relentless divine curses on the Theban royal house. Creon is the play's last hapless victim. The last passage by the chorus leader adds that Creon's own foolish choices in disrespecting divine will and Theban traditions are the poor actions that he takes in a poorly fated life.

Jocasta is Oedipus' mother in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Queen Jocasta is the wife of Theban King Laius. Both she and her husband are descendants of Cadmus, Thebes' founder and first king. The royal couple try to continue the Cadmeian line as the parents of subsequent Theban King Oedipus. Subsequently, Jocasta albeit unknowingly becomes the wife of her own son.

Hostile is the way that Creon feels about Antigone marrying his son in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, it is doubtful that Theban King Creon's feelings are any different from the way they always are in terms of Princess Antigone. Creon makes it clear that he disdains and disparages his niece. He even states that she is too evil to be Prince Haemon's wife and that she is completely replaceable.

That he demands obedience, governs alone and terminates his son's engagement are three points that Creon makes to his son in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban King Creon calls for unquestioning obedience to his every word as Prince Haemon's father and sovereign. He does not welcome input from anyone other than the analysis that he makes all alone. He refuses to allow Haemon's engagement to Princess Antigone to go through.

That the reward for defeating the monstrous Sphinx is marrying her is the reason why Oedipus marries Jocasta In "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Jocasta is the widowed Queen of Thebes. The city is being terrorized by the monstrous Sphinx. Marriage is the reward for solving the Sphinx's riddle of what life form moves around on fours in the morning, twos in the afternoon and threes in the evening of life.