worth's Excursion,
Book vi.

Compare a most picturesque description of Diana's cave, in
Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine,
ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.

[24] Although Dindorf has left [Greek: OKEANOS] before the
lines beginning with [Greek: ou deta], yet as he in his
notes, p. 54, approves of the opinion of Elmsley (to which
the majority of critics assent), I have continued them to
Prometheus. Dindorf (after Burges) remarks that the
particles [Greek: ou deta] deceived the copyists, who
thought that they pointed to the commencement of a new
speaker's address. He quotes Soph. OEd. C. 433; Eur.
Alcest. 555; Heracl. 507, sqq., where it is used as a
continuation of a previous argument, as in the present
passage.

[25] It has been remarked that AEschylus had Pindar in
mind, see Pyth. I. 31, and VIII. 20. On this fate of
Enceladus cf. Philostrat. de V. Apoll. V. 6; Apollodorus
I.; Hygin. Fab. 152; and for poetical descriptions,
Cornel. Severus AEtna, 70, "Gurgite Trinacrio morientem
Jupiter AEtna Obruit Enceladum, vasti qui pondere montis
AEstuat, et patulis exspirat faucibus ignes." Virg. AEn.
III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6;
Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo,
I. p. 42, makes Hesiod acquainted with these eruptions.
(See Goettling on Theog. 821.) But Prometheus here utters
a prophecy concerning an eruption that really took place
during the life of AEschylus, Ol. 75, 2, B.C. 479. Cf.
Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and
Dindorf's clear and learned note. There can be little
doubt but Enceladus and Typhon are only different names
for the same monster. Burges has well remarked the
resemblance between the Egyptian Typho and the Grecian,
and considers them both as "two outward forms of one
internal idea, representing the destructive principle of
matter opposed to the creative." I shall refer the reader
to Plutarch's entertaining treatise on Isis and Osiris;
but to quote authorities from Herodotus down to the
Apologetic Fathers, would be endless.

[26] I think, notwithstanding the arguments of Dindorf,
that [Greek: orges nosouses] means "a mind distempered,"
and that [Greek: logoi] mean "arguments, reasonings."
Boyes, who always shows a _poetical_ appreciation of his
author, aptly quotes Spenser's Fairy Queen, b. 2, c. 8,