against Demaratus, and he fled into Arcadia, where he began to hatch a conspiracy against Sparta. The Spartans in alarm called him home to his former honours. He had always been eccentric; he now became a maniac. He would dash his staff in the face of every citizen he met. At last his friends put him in the stocks a wholesome instrument of restraint, as common there as in our own country within the last century. Finding himself alone one day with his keeper, he asked for a knife. The Helot did not dare to refuse the king, though a prisoner. Then he committed suicide in a manner which, though effected more clumsily, resembled the "Happy Despatch" of the Japanese.
The madness of Cleomenes, like that of Cambyses, was generally supposed to have been a judgment on his impiety. Herodotus thought his treatment of Demaratus enough to account for it; but other charges equally grave were brought against him. He had bribed the Pythian priestess. He had roasted alive some fifty Argives who had taken refuge in a sacred grove, during his invasion of Argolis, by burning the grove itself. He had scourged Argive priests for not allowing him, a foreigner, to sacrifice in the temple of Juno. He had been in the habit of entering forbidden temples, and generally of making a parade of reckless irreligion. The Spartans themselves, however, gave a more naturalistic account of the cause of his madness. Certain Scythian ambassadors, who were staying at Sparta to negotiate a league against Darius, had induced the king to adopt the habit of taking his wine without water like themselves. "To drink like a Scythian" was a proverb. The case of Cambyses, as we have seen, admitted of the like explanation.
