[32] So the Scholium interprets in this place, the word ὑπερθιαλος.
[34] Clarke, who has preserved this name in his marginal version, contends strenuously, and with great reason, that Outis ought not to be translated, and in a passage which he quotes from the _Acta eruditorum_, we see much fault found with Giphanius and other interpreters of Homer for having translated it. It is certain that in Homer the word is declined not as ουτις-τινος which signifies no man, but as ουτις-τιδος making ουτιν in the accusative, consequently as a proper name. It is sufficient that the ambiguity was such as to deceive the friends of the Cyclops. Outis is said by some (perhaps absurdly) to have been a name given to Ulysses on account of his having larger ears than common.
[35] Outis, as a _name_ could only denote him who bore it; but as a _noun_, it signifies _no man_, which accounts sufficiently for the ludicrous mistake of his brethren.
[36] προπεσοντες ------Olli certamine summo Procumbunt.
[37] The seeming incongruity of this line with line 560, is reconciled by supposing that Ulysses exerted his voice, naturally loud, in an extraordinary manner on this second occasion. See Clarke.
Ulysses, in pursuit of his narrative, relates his arrival at the island of Æolus, his departure thence, and the unhappy occasion of his return thither. The monarch of the winds dismisses him at last with much asperity. He next tells of his arrival among the Læstrygonians, by whom his whole fleet, together with their crews, are destroyed, his own ship and crew excepted. Thence he is driven to the island of Circe. By her the half of his people are transformed into swine. Assisted by Mercury, he resists her enchantments himself, and prevails with the Goddess to recover them to their former shape. In consequence of Circe's instructions, after having spent a complete year in her palace, he prepares for a voyage to the infernal regions.