But Theseus succeeded to the sovereignty of Athens , and killed the sons of Pallas, fifty
 in number; Pallas was the
 brother of Aegeus (see above, Apollod.
 3.15.5 ); hence his fifty sons were cousins to Theseus. So
 long as Aegeus was childless, his nephews hoped to succeed to the
 throne; but when Theseus appeared from Troezen , claiming to be the king's son and
 his heir apparent, they were disappointed and objected to his
 succession, on the ground that he was a stranger and a foreigner.
 Accordingly, when Theseus succeeded to the crown, Pallas and his fifty
 sons rebelled against him, but were defeated and slain. See Plut. Thes. 3 and Plut. Thes. 13 ; Paus. 1.22.2 ;
 Paus. 1.28.10 ; Scholiast on
 Eur. Hipp. 35 , who quotes from Philochorus a passage about
 the rebellion. In order to be purified from the guilt incurred by
 killing his cousins, Theseus went into banishment for a year along with
 his wife Phaedra. The place of their exile was Troezen , where Theseus had been born; and
 it was there that Phaedra saw and conceived a fatal passion for her
 stepson Hippolytus, and laid the plot of death. See Eur. Hipp. 34ff. ; Paus. 1.22.2 . According to a different tradition, Theseus
 was tried for murder before the court of the Delphinium at Athens , and was acquitted
 on the plea of justifiable homicide ( Paus.
 1.28.10 ). likewise all who would oppose him were
 killed by him, and he got the whole government to himself. On being apprized of the flight of Theseus and his
 company, Minos shut up the guilty Daedalus in the labyrinth, along with his
 son Icarus, who had been borne to Daedalus by Naucrate, a female slave of
 Minos. But Daedalus constructed wings for himself and his son, and enjoined
 his son, when he took to flight, neither to fly high, lest the glue should
 melt in the sun and the wings should drop off, nor to fly near the sea, lest
 the pinions should be detached by the damp. But the infatuated Icarus, disregarding his father's injunctions, soared ever
 higher, till, the glue melting, he fell into the sea called after him
 Icarian, and perished. Compare Strab. 14.1.19 ; Lucian,
 Gallus 23 ; Arrian, Anabasis vii.20.5 ;
 Zenobius, Cent. iv.92 ; Tzetzes, Chiliades
 i.498ff. ; Severus, Narr. 5, in Westermann's Mythographi
 Graeci, Appendix Narrationum, 32. p. 373 ; Scholiast on
 Hom. Il. ii.145 ; Ov. Met.
 8.183-235 ; Hyginus, Fab. 40 ; Scriptores
 rerum mythicarum Latini, ed. Bode, i. pp. 16, 117 (First Vatican
 Mythographer 43, Second Vatican Mythographer 125) . According
 to one account, Daedalus landed from his flight at Cumae , where he dedicated his wings to
 Apollo. See Verg. A. 6.14ff. ;
 Juvenal iii.25 . The myth of the flight of Daedalus and
 Icarus is rationalized by Diod. 4.77.5ff. and Paus. 9.11.4ff. According to Diodorus, the
 two were provided by Pasiphae with a ship in which they escaped, but in
 landing on a certain island Icarus fell into the sea and was drowned.
 According to Pausanias, father and son sailed in separate ships,
 scudding before the wind with sails, which Daedalus had just invented
 and spread for the first time to the sea breeze. The only writer besides
 Apollodorus who mentions the name of Icarus's mother is Tzetzes; he
 agrees with Apollodorus, whom he may have copied, in describing her as a
 slave woman named Naucrate. But Daedalus made his way safely to
 Camicus in Sicily . And Minos pursued Daedalus, and in every country that he searched he carried
 a spiral shell and promised to give a great reward to him who should pass a
 thread through the shell, believing that by that means he should discover
 Daedalus. And having come to Camicus in Sicily , to the court of Cocalus, with whom Daedalus was
 concealed, he showed the spiral shell. Cocalus took it, and promised to
 thread it, and gave it to Daedalus; and Daedalus fastened a thread to an ant, and, having bored a hole in the
 spiral shell, allowed the ant to pass through it. But when Minos found the
 thread passed through the shell, he perceived that Daedalus was with
 Cocalus, and at once demanded his surrender. The story of the quaint device by which Minos
 detected Daedalus is repeated by Zenobius, Cent. iv.92 , who
 probably copied Apollodorus. The device was mentioned by Sophocles in a
 lost play, The Camicians , in which he dealt with the
 residence of Daedalus at the court of Cocalus in Sicily . See Athenaeus iii.32, p. 86
 CD ; The Fragments of Sophocles , ed. A. C. Pearson,
 ii.3ff. 
 Cocalus promised to surrender him, and made an entertainment for Minos; but after his bath Minos was undone by the daughters of
 Cocalus; some say, however, that he died through being drenched with boiling
 water. Compare
 Zenobius, Cent. iv.92 ; Diod. 4.79.2 ;
 Tzetzes, Chiliades i.508ff. ; Scholiast on Hom.
 Il. ii.145 ; Scholiast on Pind. N. 4.59(95) ;
 Ovid, Ibis 289ff. , with the Scholia. The account of
 Zenobius agrees closely with that of Apollodorus, except that he makes
 the daughters of Cocalus pour boiling pitch instead of boiling water on
 the head of their royal guest. The other authorities speak of boiling
 water. The Scholiast on Pindar informs us that the ever ingenious
 Daedalus persuaded the princesses to lead a pipe through the roof, which
 discharged a stream of boiling water on Minos while he was disporting
 himself in the bath. Other writers mention the agency of the daughters
 of Cocalus in the murder of Minos, without describing the mode of his
 taking off. See Paus. 7.4.6 ; Conon
 25 ; Hyginus, Fab. 44 . Herodotus contents himself
 with saying ( Hdt. 7.169ff. ) that Minos died
 a violent death at Camicus in Sicily , whither he had gone in search of Daedalus. The Greek
 expression which I have translated “was undone” ( ἔκλυτος ἐγένετο ) is peculiar. If the text is sound
 (see Critical Note), the words must be equivalent to ἐξελύθη , “was relaxed, unstrung, or
 unnerved.” Compare Aristot. Prob. 862b
 2ff. , κατεψυγμένου παντὸς τοῦ
 σώματος καὶ ἐκλελυμένου πρὸς τοὺς πόνους. Aristotle
 also uses the adjective ἔκλυτος to
 express a supple, nerveless, or effeminate motion of the hands ( Aristot. Physiog. 80a 14 ); and he
 says that tame elephants were trained to strike wild elephants, ἕως ἂν ἐκλύσωσιν ʽαὐτούσ̓ , “until
 they relax or weaken them” ( Aristot.
 Hist. anim. 9.610a 27 ). Isocrates speaks of a mob ʽὁ̓́χλοσ̓ πρὸς τὸν πόλεμον ἐκλελυμένος 
 ( Isoc. 4.150 ). The verb ἐκλύειν is used in the sense of making an
 end of something troublesome or burdensome ( Soph.
 OT 35ff. with Jebb's note); from which it might perhaps be
 extended to persons regarded as troublesome or burdensome. We may
 compare the parallel uses of the Latin dissolvere , as applied both to things ( Hor. Carm. 1.9.5, 
 dissolve frigus ) and to persons
 ( Sallust, Jugurtha 17 , plerosque
 senectus dissolvit ).