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Σικανίην. While Beloch (i. 178) and Nissen (i. 548) maintain, after Niebuhr, that Sican and Sicel are mere variants of one name and one race, Freeman (i. 472 f.), who has converted Holm (Cl. R. v. 423), strongly argues that Thucydides (vi. 2) and Philistus (ap. Diodor. v. 6; fr. 3, F. H. G. i. 185) are right in saying that the Sicans are Iberians, though they claimed to be autochthonous (Thuc. l. c.; Timaeus; fr. 2, F. H. G. i. 193). It seems clear that the Sicels were later immigrants from Italy who drove the Sicans to the west of Sicily, and were in turn pressed by the Greeks into the centre and north of the island. Minos found Daedalus in Camicus, the city he had built for Cocalus the Sican king. He was hospitably received by Cocalus, but enticed into a warm bath and there slain by the king or his daughters. Of Sophocles' play the Καμίκιοι but two small fragments remain. For later versions cf. Diod. iv. 79; Strabo 279. Πολίχνη: a small place near Cydonia in Western Crete on the north coast; cf. Thuc. ii. 85. Πραῖσος: high on the central plateau near the east end of Crete. Two ‘Eteocretan’ inscriptions have been found there in recent excavations (J. H. S. xxi. 340). That these two cities took no part in the expedition is no historical tradition, though it may have been derived, like the notice of the newer colonists, from Praesus (cf. 171. 1), but merely an inference from the fact that their inhabitants belonged to the pre-Hellenic ‘Minoan’ race (Hom. Od. xix. 176; Strabo 475, 478), and therefore presumably had not been affected by the migration preceding or following the death of Minos. The words στόλῳ μεγάλῳ imply a large migration which left Crete empty (cf. 171. 1); this hypothesis explained the disappearance of the ‘Minoan’ people, and the existence as early as Homer of Achaeans, Pelasgians, and Dorians in Crete. For other Minoan traditions cf. i. 171-3; iii. 122 nn. Καμικός (Strabo 273, 279) may perhaps be placed at Caltabelotta (cf. Freeman, i. 503), if that stronghold on the hill be within the territory of Acragas (Diod. iv. 78). Later writers (Paus. vii. 4. 6; Steph. Byz.) inaccurately substitute Ἴνυξ or Ἴνυκον (cf. vi. 23. 4 n.). Freeman (i. 113, 502) believes that this whole legend grew up in Acragas, the existence of Minoa (cf. v. 46. 2 n.) suggesting the presence of Minos (but cf. iii. 122. 2 n.). Thero is said to have sent back to Crete the supposed remains of Minos (Diod. iv. 79).
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