(1) Oidipous' self-blinding appears to be an act of madness, linked primarily with his incest, rather than with his parricide.
(2) Blinding for sexual trespasses is so common in tradition that its appropriateness cannot be discussed in the abstract.
(3) Greek data confirm the clinical finding that the eyes tend to symbolise the male organs, and blinding castration.
(4) This inference is further confirmed by the finding that blinding and castration are mutually exclusive punishments.
(5) Oidipous' total crime was a ritually patterned sequence of two crimes: the killing of the King (Father) makes incest with the Queen (Mother) possible—as it does also in infantile oedipal fantasies. In the Oidipous myth a patrilineal succession model is (temporarily) disguised as a matrilineal method of royal succession.
(6) Though the blinding of the criminal is not required by the Delphic oracle, and though Oidipous' final exile does execute the oracle's command, this does not imply that the self-blinding does not punish (in part) also the parricide, for it can be shown that death, castration and blinding can, and do, symbolise each other. This means that Oidipous' self-blinding is a heavily overdetermined (multiply motivated) deed of frenzy.
(7) The manner in which Oidipous blinds himself has a very exact clinical parallel which, together with other data, seems to suggest an unconscious nexus between sexual problems, self-blinding and a woman's breasts (or nipples, or brooches).
(8) The ‘dramatische Technik’ explanation does not exclude the possibility of justifying a seemingly illogical detail in tragedy also by means of depth psychological considerations.