It is said that once during the performance of a play at his expense, a slave of his appeared upon the stage habited as Dionysus; a tall and handsome youth, and still beardless.  The Athenians were charmed with his appearance, and applauded for a long time, at the end of which Nikias rose and said that he did not think it right that one whose body was thus consecrated to a god should be a slave; and consequently he gave him his freedom.  Tradition also tells us how magnificently and decorously he arranged the procession at Delos.  In former times the choruses sent by the cities of Ionia to sing to the glory of the god used to sail up to the island in a disorderly fashion, and were at once met by a rude mob, who called upon, them to sing, so that they disembarked in a hurry, huddling on their garlands and robes with unseemly haste and confusion.  Nikias disembarked with his chorus upon the little island of Rhenea close by, with all their vestments and holy things, and then during the night bridged the strait—­which is very narrow—­with a bridge of boats which he had had made at Athens expressly, which was beautifully ornamented with gilding and rich tapestry.  Next morning at daybreak, he led the procession to the god over this bridge, with his chorus very richly dressed, and singing as they passed over the strait.  After the sacrifice, the public games, and the banquet, he set up the brazen palm-tree as an offering to the god, and also set apart an estate which he had bought for ten thousand drachmas, as sacred to the god.  With the revenues of this land the people of Delos were to offer sacrifice and to provide themselves with a feast, and were to pray the gods to bestow blessings on Nikias.  All these injunctions to the people of Delos were inscribed upon a pillar which he left there to guard his bequest.  The palm-tree was afterwards overturned by a high wind, and in its fall destroyed the great statue which had been set up by the people of Naxos.

IV.  These acts of Nikias may have been prompted by ambition and desire for display, but when viewed in connection with his superstitious character they seem more probably to have been the outcome of his devotional feelings; for we are told by Thucydides that he was one who stood greatly in awe of the gods, and was wholly devoted to religion.  In one of the dialogues of Pasiphon, we read that he offered sacrifice daily, and that he kept a soothsayer in his house, whom he pretended to consult upon affairs of state, but really sought his advice about his own private concerns, especially about his silver mines.  He had extensive mines at Laurium, the working of which afforded him very large profits, but yet was attended with great risks.  He maintained a large body of slaves at the works; and most of his property consisted of the silver produced by them.  For this reason he was surrounded by hangers-on, and persons who endeavoured to obtain a share of his wealth, and he gave money to all alike, both to those who might do him harm, and to those who really deserved his liberality, for he gave to bad men through fear, and to good men through good nature.  We may find proof of this in the writings of the comic poets.  Telekleides, speaking of some informer, says: