A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

7P4 CLEITARCHUS.
lash of Aristophanes. Thus the Clouds are said
to take the form of women when they see him
(Nub. 354); and in the Thesmophoriazusae (574,
&c.) he brings information to the women, as being
a particular friend of theirs, that Euripides has
smuggled in Mnesilochus among them as a spy.
In spite of his character he appears to have been
appointed on one occasion to the sacred office of
4ewpors. (Vesp. 1187.) The Scholiast on Ach.
118 and Eq. 1371 says, that, in order to preserve
the appearance of youth, he wore no beard, removing the hair by an application of pitch. (Comp.
Elmsl. ad Ach. 118.) [E. E.]
CLEITA'GORA (KAetrayppa), a lyric poetess,
mentioned by Aristophanes in his Warps (v. 1245),
and in his lost play, the Danaids. She is variously represented as a Lacedaemonian, a Thessalian,
and a Lesbian. (Schol. in Aristoph. Vesp. 1239,
1245, Lysistr. 1237; Suid. Hesych. s. v.) [P. S.]
CLEITARCHUS (KETi'rapos), tyrant of Eretria in Euboea. After Plutarchus had been expelled from the tyranny of Eretria by Phocion,
B. c. 350, popular government was at first established; but strong party struggles ensued, in
which the adherents of Athens were at length
overpowered by those of Macedonia, and Philip
then sent Hipponicus, one of his generals, to destroy the walls of Porthmus, the harbour of Eretria,
and to set up Hipparchus, Automedon, and Cleitarchus as tyrants. (Plut. Phoc. 13; Dem. de Cor.
~ 86, Phlipp. iii. ~~ 68, 69.) This was subsequent to the peace between Athens and Philip in
B. c. 346, since Demosthenes adduces it as one of
the proofs of a breach of the peace on the part of
Macedon. (Philipp. iii. ~ 23.) The tyrants, however, were not suffered to retain their power
quietly, for Demosthenes (Philip. iii. ~ 69) mentions two armaments sent by Philip for their support, at different times, under Eurylochus and
Parmenion respectively. Soon after, we find
Cleitarchus in sole possession of the government;
but he does not seem to have been at open hostility with Athens, though he held Eretria for Philip, for we hear of the Athenians sending ambassadors to request his consent to the arrangement
for uniting Euboea under one federative government,
having its congress at Chalcis, to which Athens
was also to transfer the annual contributions from
Oreus and Eretria. Aeschines says, that a talent
from Cleitarchus was part of the bribe which he
alleges that Demosthenes received for procuring
the decree in question. Cleitarchus appears therefore to have come into the above project of Demosthenes and Callias, to whom he would naturally
be opposed; but he thought it perhaps a point
gained if he could get rid of the remnant of Athenian influence in Eretria. For the possible motives of Demosthenes, see p. 568, a. The plan,
however, seems to have fallen to the ground, and
Demosthenes in B. c. 341 carried a decree for an
expedition to Euboea with the view of putting
down the Macedonian interest in the island. On
this, Cleitarchus and Philistides, the tyrant of
Oreus, sent ambassadors to Athens to prevent, if
possible, the threatened invasion; and Aeschines,
at whose house the envoys were entertained, appears to have supported their cause in the assenmbly. But the decree was carried into effect, and
the command of the armament was given to Phocion, by whom Cleitarchus and Philistides were
expelled from their respective cities. (Aesch. c.

CLEITOMACHUS.
Ctes. ~~ 85-103; Dem. de Cor. p. 252, &c,;
Diod. xvi. 74; Plut. Dem. 17.) [E. E.]
CLEITARCHUS (KAehapXos), son of the historian Deinon (Plin. H. N. x. 49), accompanied
Alexander the Great in his Asiatic expedition,
and wrote a history of it. This work has been
erroneously supposed by some to have formed the
basis of that of Curtius, who is thought to have
closely followed, even if he did not translate
it. We find Curtius, however, in one passage
(ix. 5. ~ 21) differing from Cleitarchus, and even
censuring him for his inaccuracy. Cicero also (de
Leg. i. 2) speaks very slightingly of the production
in question (7Tr a'rep 'AAEeav6pov), and mentions
him again (Brut. 11) as one who, in his account of
the death of Themistocles, eked out history with
a little dash of romance. Quintilian says (Inst.
Or. x. 1), that his ability was greater than his
veracity; and Longinus (de Sublim. ~ 3; comp.
Toup. ad loc.) condemns his style as frivolous and
inflated, applying to it the expression of Sophocles,
orteucpoYs IEvP avdhiAocoti, p(opOeias ' direp. He is
quoted also by Plutarch (Them. 27, Alex. 46), and
several times by Pliny, Athenaeus, and Strabo.
The Cleitarchus, whose treatise on foreign words
(yXcaeo-ar) is frequently referred to by Athenaeus,
was a different person from the historian. (Fabric.
Bibl. Graec. iii. p. 38; Voss, de Iist. Graec. p. 90,
ed. Westermann.) [E. E.]
CLEITE (KsAeiir), a daughter of king Merops,
and wife of Cyzicus. After the murder of her
husband by the Argonauts she hung herself, and
the tears of the nymphs, who lamented her death,
were changed into the well of the name of Cleite.
(Apollon. Rhod. i. 967, 1063, &c.) [L. S.]
CLEITODE'MUS. [CLEIDEMUS.]
CLEITO'MACH US (KAeT'rdgaX0os), a Carthaginian by birth, and called Hasdrubal in his own
language, came to Athens in the 40th year of his age,
previously at least to the year 146 B. c. He there
became connected with the founder of the New
Academy, the philosopher Carneades, under whose
guidance he rose to be one of the most distinguished
disciples of this school; but he also studied at the
same time the philosophy of the Stoics and Peripatetics. Diogenes Laertius, to whom we are indebted for these notices of the life of Cleitomachus,
relates also (iv. 67), that he succeeded Carneades
as the head of the Academy on the death of the
latter, B. c. 129. (Comp. Steph. Byz. s. v. Kapysnwdv.) He continued to teach at Athens till as late
as B. c. 111, at all events, as Crassus heard him in
that year. (Cic. de Orat. i. 11.)
Of his works, which amounted to 400 books
(/3slla, Diog. Lairt. 1. c.), only a few titles are
preserved. His main object in writing them was
to make known the philosophy of his master Carneades, from whose views he never dissented.
Cleitomachus continued to reside at Athens till
the end of his life; but he continued to cherish a
strong affection for his native country, and when
Carthage was taken in B. c. 146, he wrote a work
to console his unfortunate countrymen. This
work, which Cicero says he had read, was taken
from a discourse of Carneades, and was intended
to exhibit the consolation which philosophy supplies even under the greatest calamities. (Cic.
Tusc. iii. 22.) Cicero seems indeed to have paid
a good deal of attention to the works of Cleitomachus, and speaks in high terms of his industry,
penetration, and philosophical talent. (Acad. ii. 6,