Antigone

Merope is the person that Oedipus believes to be his mother in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Queen Merope of Corinth is the only mother figure that Theban King Oedipus remembers being around. But the Corinthian messenger who brings news of Polybus' death becomes the second person to raise doubts about Oedipus' true parentage. It is interesting that when another royal house is suggested as his real home, Oedipus immediately assumes that he is the child of slaves.

That she is the daughter of a son who marries his motheris what Antigone says about the blasphemy of her birth in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone mentions her parents during her first and third onstage appearances. In the prologue, she refers to her father's "mother wife." In the third scene, she sums the relationship up with a quick description of the "horrors" of a mother slumbering next to her own son

First cousins and spouses-to-be is the relationship between Haemon and Antigone in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Princess Antigone is the daughter of disgraced Theban monarchs Oedipus and Jocasta. Prince Haemon is Queen Jocasta's nephew. King Creon, Haemon's father and Antigone's uncle, is Jocasta's brother. That makes the young engaged couple first cousins to each other.

Very badly is the way in which Creon reacts to Haemon's arguments in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Prince Haemon argues that rulers need to be open to the opinions of others. He also indicates that his father's non-burial edict represents only one man's opinon and needs to be reversed because of widespread opposition and suffering. But King Creon shows no interest in anything other than his opinions and his longevity as king.

That his only remaining child will die and that the chorus leader tells him to bury Polyneices and free Antigone are what finally make Creon relent in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Teiresias the blind prophet warns Theban Creon in Episode 4 that what goes around comes: Every household in Thebes mourns the dead and hates Creon for refusing god-given burial rights to the disloyal dead. So too will Creon experience the loss of his only remaining child. But Creon hesitates until the chorus leader tells him to back down and reverse the carrying out of an edict that contradicts divine will and therefore has dire consequences for all Thebes.

That his sufferings at least equal hers is what Antigone wishes upon Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone buries her brother Polyneices. She thereby complies with a divine law that now is contradicted by her uncle King Creon's recent royal edict. Death is the punishment for violating Creon's law. Antigone thinks that Creon needs to experience at the bare minimum what she faces.

That they remind her of Niobe's divinity and equal powerlessness against fate is the chorus' reaction when Antigone compares herself to Niobe in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).

Specifically, Theban Princess Antigone is punished for breaking her uncle King Creon's law by burying her brother Polyneices. She is sentenced to live burial inside a remote cave. The punishment may be likened to that of Tantalian Princess Niobe, who is cursed by the mother of Apollo the god of prophecy and Artemis the goddess of the hunt. She loses all of her children, who are left unburied for nine days. She then turns into a stone.

That the information Theban King Oedipus seeks is unbelievable and that the bearer of bad news needs to beware of his sovereign are the reasons why Teiresias the blind prophet tries to protect Oedipus. Oedipus asks the prophet for help in identifyng and punishing the killer or killers of Theban King Laius. But the very person whom Oedipus seeks is himself.

It's dangerous to tell a monarch something that he neither believes nor likes. That's what Teiresias faces in giving Oedipus the information that's needed for a successful manhunt. Additionally, the information will tear to pieces everything that Oedipus believes about himself, his life, and his interactions with others.

Yes, Theban King Creon returns from consulting with the Oracle at Apollo's Shrine before being accused by Theban King Oedipus. Creon comes back with the news that the killer or killers of the royal predecessor, Theban King Laius, must be identified and punished with death or exile. No one gives any helpful information by which Oedipus can track down the perpetrator or perpetrators.

Oedipus therefore calls upon Teiresias the blind prophet. But Teiresias finally says that Oedipus himself is the killer who's being sought. This is such a shock that Oedipus assumes that Creon and Teiresias are conspiring to overthrow him by framing him for murder. The irony lies in the fact that what Teiresias says is true.