Here Oidipous refers to the miasma-bringing event not as a ξυμφορά (as at line 99) but τύχη, which might mean either chance or the good or ill fortune that one receives from a god. The audience will recall that, according to the myth, Laios’s death at his own son’s hand had been predicted by the oracle of Apollo at Delphi. Considering that in Aeschylus’ version of the myth the god instructed Laios to avoid intercourse with his wife with death at his son’s hands as the consequence for defiance, τύχη would not be accidental but a punishment foretold and carried out by the god. [Aj] This view differs markedly from Oidipous’s previous characterization of the same event as a happenstance (ξυμφορά). The audience is prompted by this discrepancy again to work out for itself its own view of the alternatives: chance or divine intervention? The audience’s reasoning on this matter stands sharply apart from that of Oidipous, whose shifting terminology indicates a lack of clarity regarding what is at stake. [Mpea]