Τῷ μὲν ἄρ᾽ ἄγγελος ἦλθε κόραξ, ἱερῆς ἀπὸ δαιτὸς Πυθὼ ἐς ἠγαθέην, καὶ ῥ᾽ ἔφρασεν ἔργ᾽ ἀΐδηλα Φοίβῳ ἀκερσεκόμῃ, ὅτι Ἴσχυς γῆμε Κόρωνιν Εἰλατίδης, Φλεγύαο διογνήτοιο θύγατρα. (Hesiod, Fr.) The change of the color of the crow is noticed both in Ovid, Metamorph. ii. 632, in Antonin. Liberal. c. 20, and in Servius ad Virgil. Æneid. vii. 761, though the name “_Corvo_ custode ejus” is there printed with a capital letter, as if it were a man named _Corvus_. [420] Schol. Eurip. Alkêst. 1; Diodôr. iv. 71; Apollodôr. iii. 10, 3; Pindar, Pyth. iii. 59; Sextus Empiric. adv. Grammatic. i. 12. p. 271. Stesichorus named Eriphylê—the Naupaktian verses, Hippolytus—(compare Servius ad Virgil. Æneid. vii. 761); Panyasis, Tyndareus; a proof of the popularity of this tale among the poets. Pindar says that Æsculapius was “tempted by gold” to raise a man from the dead, and Plato (Legg. iii. p. 408) copies him: this seems intended to afford some color for the subsequent punishment. “Mercede id captum (observes Boeckh. ad Pindar. _l. c._) Æsculapium fecisse recentior est fictio; Pindari fortasse ipsius, quem tragici secuti sunt: haud dubie a medicorum avaris moribus profecta, qui Græcorum medicis nostrisque communes sunt.” The rapacity of the physicians (granting it to be ever so well-founded, both then and now) appears to me less likely to have operated upon the mind of Pindar, than the disposition to extenuate the cruelty of Zeus, by imputing guilty and sordid views to Asklêpius. Compare the citation from Dikæarchus, _infrà_, p. 249, note 1. Asklêpius was worshipped with very great solemnity at Trikka, at Kôs, at Knidus, and in many different parts of Greece, but especially at Epidaurus, so that more than one legend had grown up respecting the details of his birth and adventures: in particular, his mother was by some called Arsinoê. But a formal application had been made on this subject (so the Epidaurians told Pausanias) to the oracle of Delphi, and the god in reply acknowledged that Asklêpius was his son by Korônis.[421] The tale above recounted seems to have been both the oldest and the most current. It is adorned by Pindar in a noble ode, wherein however he omits all mention of the raven as messenger—not specifying who or what the spy was from whom Apollo learnt the infidelity of Korônis. By many this was considered as an improvement in respect of poetical effect, but it illustrates the mode in which the characteristic details and simplicity of the old fables[422] came to be exchanged for dignified generalities, adapted to the altered taste of society. [421] Pausan. ii. 26, where several distinct stories are mentioned, each springing up at some one or other of the sanctuaries of the god: quite enough to justify the idea of these Æsculapii (Cicero, N. D. iii. 22).