Bacchus.(1197) I shall take occasion hereafter to explain the connexion between the Carnean Apollo and this deity.(1198) 3. It should also be observed that Apollo and Æsculapius were connected in fable and mythology; and this at an early period, for Hesiod called Æsculapius the son of Apollo;(1199) but, as it appears, only in mythology, and not in any religious worship. Thus neither at Tricca, Lebadea, Epidaurus, nor Cos, were Apollo Pæan and Æsculapius intimately connected; nor do we ever find that they had altars, festivals, or sacrifices in common, except perhaps in a temple at the modern town of Megalopolis.(1200) This practical difference may be accounted for by the national origin of the two worships. For Phlegyas, the ancestor of Æsculapius, and the sons of Æsculapius mentioned in the Homeric Catalogue, belonged to races which were hostile both to the Dorians and the temple of Delphi; and the dispersion of the schools of the Asclepiadæ through Greece had nothing in common with the foundation of the temples of Apollo. 4. Having made these distinctions, we now return to the principal position established by the preceding inquiries; viz., that it was the Dorians among whom the religion of Apollo was the most ancient, important, and truly national worship. The Dorians being an active and heroic people, it is natural that their peculiar religious feelings should have had a like tendency. Hence, as they displayed a perpetual aversion to the innocent employments of husbandry, and a love for active and military exertion, their national god was exactly the reverse of the elementary deities worshipped by the agricultural races. But this inference seems to be invalidated by an opinion entertained by many at least of the later Greeks, and by most modern writers on mythology, that Apollo was an elementary deity, the deified personification of the sun. On the whole of this difficult and doubtful subject it is not my intention now to enter; but I shall be satisfied with laying before the reader the principal arguments on both sides, and afterwards stating my own views on the subject. 5. In the first place, then, the accounts above given of Apollo returning from the Hyperboreans with the ripe ears of corn, and the tribute of the golden ears, certainly suggest the idea of a guardian of agriculture.(1201) On the coins of Metapontum we frequently see these ears of corn, with the grasshopper, or mouse both in the act of creeping, upon the reverse. The same explanation is applicable to both symbols. The mouse and grasshopper are animals hurtful to the corn, which the god was supplicated to protect from their attacks. In like manner the Cretan Apollo Σμίνθειος was doubtless a destroyer of field mice (σμίνθοι);(1202) and his statue was represented with one foot upon a mouse.(1203)