βάξιν (pronouncement) is used primarily to refer to an account of the Oracle’s response to a petitioner’s question, such as Kreon’s account of his consultation with the Pythia delivered to Oidipous at the play’s opening. Here, however, it refers to statements made by Oidipous and carried to Kreon by way of intermediaries. The parallel places Oidipous in a position comparable to Delphi, a comparison that should otherwise seem as inaccurate as it is inappropriate, had the audience not become alert to the possibility that any utterance he makes has the potential of serving as a conduit for divine speech. In that sense, his speech is like Delphic prophecy. Like Delphi, he serves as a vehicle for divine communication with mortals. Kreon’s use of βάξιν is made stranger by the definite article τήνδε: this. To what other pronouncement could he be referring? Perhaps, and more in keeping with the meaning of βάξιν as the report of a consultation with the god, he means the prophetic response he was bearing (φερόντι) to Thebes just now from Delphi. Kreon’s speech, like Oidipous’s, seems now to carry two or more meanings. [Gd] This suggests that the audience interrogate the phrase, “bearing a prophetic response.” Kreon has himself just brought from Delphi a βάξις specifying the means to eradicate the pollution brought by Oidipous, who himself arrived in Thebes from Delphi, not carrying a report, but carried (or propelled) by one. [Md] [Mip] The distinction between fleeing from a consultation and bringing the report of one seems to make the difference between bringing suffering and removing it. So, while Kreon proclaims that he could not bear to live if he has said anything to harm Oidipous, the audience may understand that, while he has borne to Thebes the Delphic pronouncement that will rid the city of its pollution, this action will necessarily harm Oidipous. Kreon’s determination not to harm Oidipous runs directly counter to the mission on which he was sent. [Apama] Putting the city’s wellbeing first means acceptance of losses that must be borne by some individuals–even those held in highest esteemed and holding positions of greatest power. Kreon would presumably himself accept the unintended consequences of his mission, could he but see the matter with sufficient clarity. [Mpei] Kreon’s expression of willingness to suffer in a good cause recalls a statement earlier made by Oidipous, when he averred that he bore the burden of the plague not only for himself personally, but for the city and everyone in it (at 63-5). Both men exhibit to an uncommonly high degree virtues that would be publicly extolled any city. Nevertheless, since Oidipous, having killed Laios, is the source of Thebes’ pollution, and as such he must be expelled from the city if it is to be returned to health. This seems unjust. [Mw] [Aj]