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

CLEANTHES.
partly in his own private gratifications, partly in relieving the wants of friends, and partly in works
of public magnificence and utility. But fortune,
which had raised him so rapidly, as suddenly
hurled him down. A scarcity of corn having
arisen, the blame was artfully cast upon the favourite by Papirius Dionysius, the praefectus
annonae. A tumult burst forth in the circus, a
mob hurried to the suburban villa of Commodus,
clamouring for vengeance, and the emperor giving
way to the dictates of his natural cowardice,
yielded up Cleander, who was torn to pieces, and
his whole family and nearest friends destroyed.
(Dion Cass. lxxii. 12, 13; Herodian. i. 12, 10;
Lamprid. Commod. 6, 7, 11.) [W. R.]
CLEANDER, an architect, who constructed
some baths at Rome for the emperor Commodus.
(Lamprid. Comnm. c. 17; Osann, Kunsiblatt, 1830,
N. 83.) [L. U.]
CLEA'NDRIDAS (K\eavSplasa), a Spartan,
father of Gylippus, who having been appointed by
the ephors as counsellor to Pleistoanax in the invasion of Attica, B. c. 445, was said to have been
bribed by Pericles to withdraw his army. He was
condemned to death, but fled to Thurii, and was
there received into citizenship. (Plut. Pericd. 22,
Nic. 28; Thuc. vi. 104, 93, vii. 2; Diod. xiii.
106, who calls him Clearchus.) He afterwards
commanded the Thurians in their war against the
Tarentines. (Strab. vi. p. 264, who calls him Cleandrias.) [A. H. C.]
CLEA'NOR (KAseivwp), an Arcadian of Orchomenus, entered into the service of Cyrus the
Younger, and is introduced by Xenophon as refusing, in the name of the Greeks, after the battle
of Cunaxa, B. c. 401, to surrender their arms at
the requisition of Artaxerxes. (Xen. Anab. ii. 1.
~ 10.) After the treacherous apprehension of
Clearchus and the other generals by Tissaphernes,
Cleanor was one of those who were appointed to
fill their places, and seems to have acted throughout the retreat with bravery and vigour. (Xen.
A'nab. iii. 1. ~ 47, 2. ~~ 4-6, iv. 6. ~ 9.) When
the Greeks found themselves deceived by the adventurer Coeratades, under whom they had marched out of Byzantium, Cleanor was among those
who advised that they should enter the service of
Seuthes, the Thracian prince, who had conciliated
him by the present of a horse. We find him afterwards co-operating with Xenophon, of whom
he seems to have had a high opinion, in his endeavour to obtain from Seuthes the promised pay.
(Xen. Anab. vii. 2. ~ 2, 5. ~ 10.) [E. E.]
CLEANTHES (Ke'av6uOs), a Stoic, born at
Assos in Troas about B. c. 300, though the exact
date is unknown. He was the son of Phanias,
and entered life as a boxer, but had only four
drachmas of his own when he felt himself impelled
to the study of philosophy. He first placed himself under Crates, and then under Zeno, whose faithful disciple he continued for nineteen years. In
order to support himself and pay Zeno the necessary fee for his instructions, he worked all night
at drawing water from gardens, and in consequence
received the nickname of epedavrhsis.* As he spent
the whole day in philosophical pursuits, lie had no
visible means of support, and was therefore sum

CLEANTHES. 779

moned before the Areiopagus to account for his
way of living. The judges were so delighted by
the evidence of industry which he produced, that
they voted him ten minae, though Zeno would not
permit him to accept them. By his fellow-pupils
he was considered slow and stupid, and received
from them the title of the Ass, in which appellation
he said that he rejoiced, as it implied that his back
was strong enough to bear whatever Zeno put upon it.
Several other anecdotes preserved of him shew that
he was one of those enthusiastic votaries of philosophy who naturally appeared from time to time in
an age when there was no deep and earnest religion to satisfy the thinking part of mankind. We
are not therefore surprised to hear of his declaring
that for the sake of philosophy he would dig and
undergo all possible labour, of his taking notes
from Zeno's lectures on bones and pieces of earthenware when he was too poor to buy paper, and of
the quaint penitence with which he reviled himself for his small progress in philosophy, by calling
himself an old man "possessed indeed of grey hairs,
but not of a mind." For this vigour and zeal in
the pursuit, he was styled a second Hercules; and
when Zeno died, B. c. 263, Cleanthes succeeded
him in his school. This event was fortunate for
the preservation of the Stoical doctrines, for though
Cleanthes was not endowed with the sagacity -necessary to rectify and develop his master's system,
yet his stern morality and his devotion to Zeno
induced him to keep it free from all foreign corruptions. His poverty was relieved by a present of
3000 minas from Antigonus, and he died at the
age of eighty. The story of his death is characteristic. His physician recommended to him a
two days' abstinence from food to cure an ulcer in
his mouth, and at the end of the second day, he
said that, as he had now advanced so far on the
road to death, it would be a pity to have the trouble over again, and he therefore still refused all
nourishment, and died of starvation.
The names of the numerous treatises of Cleanthes preserved by Lafirtius (vii. 175) present the
usual catalogue of moral and philosophical subjects:
7repl diperTiv, 7repi ISoviPs, 7repi Oecuv, &c. A hymn
of his to Zeus is still extant, and contains some
striking sentiments. It was published in Greek
and German by H. H. Cludius, Gottingen, 1786;
also by Sturz, 1785, re-edited by Merzdorf, Lips.
1835, and by others. His doctrines were almost
exactly those of Zeno. There was a slight variation between his opinion and the more usual Stoical view respecting the immortality of the soul.
Cleanthes taught that all souls are immortal, but
that the intensity of existence after death would
vary according to the strength or weakness of the
particular soul, thereby leaving to the wicked some
apprehension of future punishment; whereas Chrysippus considered that only the souls of, the wise
and good were to survive death. (Plut. Plac. Phil.
iv. 7.) Again, with regard to the ethical principle
of the Stoics, to "live in unison with nature," it is
said that Zeno only enunciated the vague direction,
oboAeoyyoupe'vws pv, which Cleanthes explained by
the addition of rji q(Pres. (Stob. Eel. ii. p. 132.)
By this he meant the universal nature of things,
whereas Chrysippus understood by the nature
which we are to follow, the particular nature of
man, as well as universal nature. (Diog. Laert. vii.
89.) This opinion of Cleanthes was of a Cynical
character [ANTISTHENES], and held up as a model

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* Hence the correction of puteum for pluteumn
has been proposed in Juv. ii. 7: "' Et jubet archetypos pluteoum servare Cleanthas."