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ὡς οἴεται goes closely with μίγνυσθαι (‘intercourse, as it supposes, with’ etc.). ὡς Οἰδίπους (suggested by Förster Rhein. Mus. for 1885 p. 631) is a tasteless conjecture, which confuses reality and dreamland. μιαιφονεῖν τε ὁτιοῦν: such as parricide and other unnatural murders (φόνοι παράνομοι Phaed. 113 E). βρώματός τε κτλ. Cannibalism, etc.: cf. Arist. Eth. Nic. VII 6. 1148^{b} 20—25. αὐτὸς αὑτοῦ. The genitive depends on ὑγιεινῶς ἔχῃ as in ἡδέως ἔχων ἐμαυτοῦ Alexis ap. Athen. X 419 C and other examples quoted by Blaydes on Ar. Lys. 1125 and Wasps 357. ἑστιάσας κτλ. For the metaphor in ἑστιάσας see I 354 A note The general meaning of this passage is best illustrated from Tim. 45 E—46 A γενομένης δὲ πολλῆς μὲν ἡσυχίας βραχυόνειρος ὕπνος ἐμπίπτει, καταλειφθεισῶν δέ τινων κινήσεων μειζόνων, οἶαι καὶ ἐν οἵοις ἂν τόποις λείπωνται, τοιαῦτα καὶ τοσαῦτα παρέσχοντο ἀφομοιωθέντα ἐντὸς—φαντάσματα, with which Aristotle's theory closely agrees: see Eth. Nic. 113. 1102^{b} 7 ff. and Stewart's note. In like manner Zeno recommended his followers to gauge their moral ‘progress’ (προκοπή) by the nature of their dreams (Frag. 160 ed. Pearson). See also on 572 A. τὸ ἐπιθυμητικὸν κτλ. In Cic. de div. II 119 the Pythagorean veto on beans is attributed to this motive. Plato's psychology in this passage recalls the myth of the Phaedrus: cf. especially 253 C— 256 E of that dialogue.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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