That Polyneices' body is reburied and that the perpetrator is captured are the reasons why Creon is upset when he enters the second scene of "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Theban King Creon issues an edict against burial of the disloyal Theban dead. He knows of one attempt by an unknown perpetrator to bury the body of his disgraced nephew Polyneices. He lets his sentries leave with the warning that it will be their lives or that of the perpetrator. He tries to control his emotions about his edict being defied once more and to ready himself for the knowledge of who is opponent is.
That Antigone is the lawbreaker is the reason why Creon is upset at the opening of scene 2 in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the sentinel discovers who is burying and reburying the exposed body of Polyneices. He leads the perpetrator to the royal palace. Theban King Creon sees that the perpetrator is Princess Antigone, his niece and intended daughter-in-law.
Antigone was (engaged to?) Haemon, Creon's son, which is why he was so upset when she died.
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.
That she is wise but uncharacteristically distraught onceis what Creon says about Ismene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban King Creon ascribes lifelong wisdom to his niece, Princess Ismene. He therefore becomes bothered when he sees her uncharacteristically upset. It reminds him of her sister Antigone's emotional outbursts and therefore upsets him.
That it starts up Creon's reversal process and that it foreshadows Creon's downfall is the significance of Teiresias' prophecy against Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Teiresias the blind prophet sets in motion what no one else can. He prophesies that what goes around in Thebes will come back around to Creon and his family. Creon is so upset that he reverses his policy of non-burial of the disloyal Theban dead and Antigone's death sentence.
That Antigone is the lawbreaker is the reason why Creon is upset at the opening of scene 2 in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the sentinel discovers who is burying and reburying the exposed body of Polyneices. He leads the perpetrator to the royal palace. Theban King Creon sees that the perpetrator is Princess Antigone, his niece and intended daughter-in-law.
Antigone was (engaged to?) Haemon, Creon's son, which is why he was so upset when she died.
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.
It is when he sees her upset that Creon accuses Ismene of helping Antigone break the law in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban King Creon thinks of his niece, Princess Ismene, as having a lifelong track record of wisdom. He has confidence in his judgments and his observational powers. But he changes his mind when he sees wise Ismene as upset as her passionate sister Antigone tends to be. He therefore accuses Ismene of helping Antigone break the royal edict of non-burial of the disloyal Theban dead and of burying their brother Polyneices.
That she is wise but uncharacteristically distraught onceis what Creon says about Ismene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban King Creon ascribes lifelong wisdom to his niece, Princess Ismene. He therefore becomes bothered when he sees her uncharacteristically upset. It reminds him of her sister Antigone's emotional outbursts and therefore upsets him.
That it starts up Creon's reversal process and that it foreshadows Creon's downfall is the significance of Teiresias' prophecy against Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Teiresias the blind prophet sets in motion what no one else can. He prophesies that what goes around in Thebes will come back around to Creon and his family. Creon is so upset that he reverses his policy of non-burial of the disloyal Theban dead and Antigone's death sentence.
That she is Antigone's sister and that she is uncharacteristically upset are the reasons why Creon includes Ismene in the sentence in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban King Creon knows that Princess Antigone is the culprit in the burying of her brother Polyneices. To his way of thinking, the criminal and the crime fit perfectly since Antigone has a lifelong track record of folly. But at the same time, in his mind, the two do not fit regarding Ismene, who has a lifelong track record of wisdom.
Claim that she helps Antigone bury Polyneices is what Ismene does when she is brought before Creon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban Princess Ismene behaves in a way that is uncharacteristically out of control. She is misinterpreted as being upset over breaking her uncle King Creon's law instead of over her sister Princess Antigone's capture. She mixes things up further when she confesses to helping Antigone bury their brother Polyneices even though her sister says it is not so.
That love has its own rationale that beats all reason is the view that the chorus expresses in the brief ode following Creon's scene with Haemon in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, the chorus leader expresses concern over how upset and out of control Theban Prince Haemon seems to be in taking leave of his father, King Creon. The chorus then describes love as the most powerful force in the world of the gods and in the lives of mortals. They basically conclude with the warning to beware of the havoc that can be created by two lovers whose love is being threatened.
That she has a lifelong, proven track record for wisdom but must be guilty because she is so upset is what Creon first thinks of Ismene in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Theban King Creon observes during Princess Antigone's trial that the latter has a lifelong track record for foolishness. But at the same time, he makes the comment that Princess Ismene is the opposite. He nevertheless considers the possibility of guilt since Ismene is showing herself to be quite distraught, and therefore to Creon's way of thinking quite guilty.
Suicide by his own sword is what happens to Theban Prince Haemon in the play "Oedipus Rex" by ancient Greek playwright Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, Haemon is upset over the death sentence meted out by his own father, Theban King Creon, to Antigone, the former's first cousin and bride-to-be. Haemon tries to talk his father out of carrying out the sentence. When Creon refuses, Haemon goes to the cave where Antigone is found dead by self-inflicted hanging. Haemon tries to kill Creon, and turns the sword on himself when he fails.
It is when he responds with anger to Antigone, Haemon, Ismene and Teiresias that Creon shows atē in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).Specifically, atē describes the giving in to foolish, ruinous impulses. Theban King Creon does so when he responds angrily to Princess Antigone's and Prince Haemon's disrespectful behaviors. He has the greater responsibility to salvage the interactions but instead makes things worse. He likewise lacks restraint when he jumps to conclusions about his wise niece, Princess Ismene, being upset and about the impartial insights of Thebes' wisest resident, Teiresias the blind prophet.