The point that Iokaste must mean to make is that one has nothing to fear in a world governed by incidental relations (τὰ τῆς τύχης ;ands the audience to ge to her son but ndeed, er, can also mean "s theasonable to dismiss such fear.ce Oidipous'importance, bu), but this would be a world in which neither divine intervention nor human control holds sway. As she clearly wishes to dismiss divine intervention, but not human control, her statement seems ill considered. It makes no sense in another respect as well, for the idea inherent in the verb κρατέω is to rule by might, which contradicts the notion of incidental occurrence. It fits better with mortal rule and best of all with divine power. Indeed, the word that she uses to refer to chance can also mean “fate” in the sense: determined by a god. It will seem to the audience that a god’s might manifests itself in her first husband’s death and subsequent marriage to her son as well even as in her expressions, which seem oftent to carry meanings appropriate to Apollo. If he is using double entendre to speak through her here, he can be heard to say that one has nothing to fear in a world in which mortal lives are impacted by events determined by a god. One should infer from this reassurance that Apollo is disposed to help mortals, not harm them. If mortals understood this, they would let themselves be ruled or guided by the gods and they would understand that both circumstances and speech can be a medium by which gods help them. [Gd] [Mpea] [Apc] [Apa] [Ad] [Md]