In Chrysa, a town of the Troad, according to Heraclides Ponticus, mice were held sacred, the local name for mouse being σμινθος. Many places bore this mouse-name, according to Strabo. [{108b}] This is precisely what would have occurred had the Mouse totem, and the Mouse stock, been widely distributed. [{108c}] The Scholiast [{109a}] mentions Sminthus as a place in the Troad. Strabo speaks of two places deriving their name from Sminthus, or mouse, near the Sminthian temple, and others near Larissa. In Rhodes and Lindus, the mouse place-name recurs, ‘and in many other districts’ (Και αλλοθι δε πολλαχοθι). Strabo (x. 486) names Caressus, and Poeessa, in Ceos, among the other places which had Sminthian temples, and, presumably, were once centres of tribes named after the mouse.
Here, then, are a number of localities in which the Mouse Apollo was adored, and where the old mouse-name lingered. That the mice were actually held sacred in their proper persons we learn from Ælian. ‘The dwellers in Hamaxitus of the Troad worship mice,’ says Ælian. ‘In the temple of Apollo Smintheus, mice are nourished, and food is offered to them, at the public expense, and white mice dwell beneath the altar.’ [{109b}] In the same way we found that the Peruvians fed their sacred beasts on what they usually saw them eat.
(2) The second point in our argument has already been sufficiently demonstrated. The mouse-name ‘Smintheus’ was given to Apollo in all the places mentioned by Strabo, ‘and many others.’
(3) The figure of the mouse will be associated with the god, and used as a badge, or crest, or local mark, in places where the mouse has been a venerated animal.
The passage already quoted from Ælian informs us that there stood ‘an effigy of the mouse beside the tripod of Apollo.’ In Chrysa, according to Strabo (xiii. 604), the statue of Apollo Smintheus had a mouse beneath his foot. The mouse on the tripod of Apollo is represented on a bas-relief illustrating the plague, and the offerings of the Greeks to Apollo Smintheus, as described in the first book of the ‘Iliad.’ [{110a}]
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The mouse is a not uncommon local badge or crest in Greece. The animals whose figures are stamped on coins, like the Athenian owl, are the most ancient marks of cities. It is a plausible conjecture that, just as the Iroquois when they signed treaties with the Europeans used their totems—bear, wolf, and turtle—as seals, [{110b}] so the animals on archaic Greek city coins represented crests or badges which, at some far more remote period, had been totems.
The Argives, according to Pollux, [{110c}] stamped the mouse on their coins. [{110d}] As there was a temple of Apollo Smintheus in Tenedos, we naturally hear of a mouse on the coins of the island. [{111a}] Golzio has published one of these mouse coins. The people of Metapontum stamped their money with a mouse gnawing an ear of corn. The people of Cumæ employed a mouse dormant. Paoli fancied that certain mice on Roman medals might be connected with the family of Mus, but this is rather guesswork. [{111b}]
We have now shown traces, at least, of various ways in which an early tribal religion of the mouse—the mouse pacarissa, as the Peruvians said—may have been perpetuated. When we consider that the superseding of the mouse by Apollo must have occurred, if it did occur, long before Homer, we may rather wonder that the mouse left his mark on Greek religion so long. We have seen mice revered, a god with a mouse-name, the mouse-name recurring in many places, the huaca, or idol, of the mouse preserved in the temples of the god, and the mouse-badge used in several widely severed localities. It remains (4) to examine the myths about mice. These, in our opinion, were probably told to account for the presence of the huaca of the mouse in temples, and for the occurrence of the animal in religion, and his connection with Apollo.
A singular mouse-myth, narrated by Herodotus, is worth examining for reasons which will appear later, though the events are said to have happened on Egyptian soil. [{111c}] According to Herodotus, one Sethos, a priest of Hephæstus (Ptah), was king of Egypt. He had disgraced the military class, and he found himself without an army when Sennacherib invaded his country. Sethos fell asleep in the temple, and the god, appearing to him in a vision, told him that divine succour would come to the Egyptians. [{112a}] In the night before the battle, field-mice gnawed the quivers and shield-handles of the foe, who fled on finding themselves thus disarmed. ‘And now,’ says Herodotus, ‘there standeth a stone image of this king in the temple of Hephæstus, and in the hand of the image a mouse, and there is this inscription, “Let whoso looketh on me be pious.”’