The priest’s mention of Oidipous’s preeminence in dealing with gods or supernal powers (δαιμόνων) reminds the audience for the third time that he once bested the Sphinx. [Gm] When his quick wit saved the city, he performed a service that could otherwise be expected only of a god. [Mw] [Mp+] And so, perhaps, in saving the city from a δαιμών Oidipous seems indeed to have raised himself into the ranks of the gods. Is he not, then, deserving of the adulation due a god? [P] On the other hand, with mention of “events,” the audience may also think again of the other principal events in Oidipous’s life: parricide and incest. These, too, can be connected with a higher being, for they had been prophesied, as the audience will have known from Aeschylus’ trilogy of plays on this subject. [Apcma] The fulfillment of prophecy suggests that human action is subordinate to a divine plan or divine knowledge of events over which even they have no control: fate. [Mp-] In addition, Homer’s version of the story makes it clear that the gods manage the revelation that can be expected to take center stage in this play. Thus, the audience will be aware that the word “dealings” goes both ways: it refers not only to how Oidipous deals with supernatural beings, but also how supernatural beings deal with him. So, where the priest might mean “best” when he says “first,” this word might more accurately be taken to mean “most conspicuous.” [Gd] It is, after all, for the way in which the gods treat Oidipous that his name has become universally known. The double entendre in the priest’s speech casts a dark shadow over the high opinion in which he holds Oidipous and suggests to the audience that in interactions between men and gods, the distribution or balance of power is not obvious. [Mpei]