Nicanor (Seleucid general)
Nicanor (
As Seleucid literature was ultimately not preserved, almost all of what is known of Nicanor comes from the Jewish books 1 Maccabees and 2 Maccabees. These books were preserved by becoming part of the Septuagint, a collection of Jewish writings in Greek that would serve to become the basis of the Christian Old Testament.
During the reign of Antiochus Epiphanes
The book
Regardless of the exact nature of the Seleucid command structure, the result of the expedition was the Battle of Emmaus around September 165 BCE, where the Maccabees won a surprising victory thanks to a daring night march and an early-morning assault on the Seleucid camp. The Seleucid army was forced to retreat, as was Nicanor.[1]
During the reign of Demetrius
Nicanor is recorded as being active during the early reign of King Demetrius. In either late 162 BCE or early 161 BCE, another Seleucid military expedition was sent to Judea, led by General Bacchides. 1 Maccabees does not record this expedition as being contested; the rebels were presumably rebuilding after their defeat at the Battle of Beth Zechariah. A new high priest, Alcimus was installed in Jerusalem. Bacchides returned to Antioch, but unrest led by Judas continued. Nicanor was sent to the province with a new military force and appointed as strategos (governor) of Judea. 2 Maccabees mentions a skirmish between forces led by Simon Thassi and Nicanor's troops at place called Dessau, but does not provide details beyond implying that the Seleucids won the battle, if inconclusively. As part of their role in Jerusalem, there appears to have been efforts to reach out and quiet the province, and bring moderate Hellenists back into loyalty with the Seleucid government. This included an attempt at negotiations with Judas Maccabeus, the leader of the revolt.[2]
Here the accounts between 1 Maccabees and 2 Maccabees diverge somewhat. In the telling of 1 Maccabees, Nicanor is "one who hated Israel and was hostile to it" with orders to "wipe out the people", and is evil from the start. Judas was wary of the offer of negotiations and avoided some sort of trap Nicanor laid to capture him, and retreated to the countryside. Nicanor led a small group to fight a battle near Caphar-Salama, but Judas won, and the government troops retreated back to Jerusalem. In frustration, Nicanor went to the Second Temple and threatened the priests there to help him find Judas. He also made a blasphemous threat to burn the Temple down if Judas was not turned over.[3]
In the telling of
After Nicanor takes the field, he and his Seleucid government-allied troops fight at Adasa. The result is the Battle of Adasa. It seems that Nicanor fell early in the battle, perhaps as a strategem of Judas's as Hellenistic-era commanders were often easy to identify. The rebels won the battle.[5] Nicanor's corpse was desecrated and brought back to Jerusalem to be publicly displayed. In 1 Maccabees, it is Nicanor's head and right hand that are displayed. In 2 Maccabees, his head and arm are cut off, his tongue is cut out at the Temple as punishment for his blasphemy, and his head is hung from the walls.[6]
Legacy
A Jewish festival was declared on 13 Adar, Nicanor's Day (Yom Nicanor), to celebrate the victory.[5]
Analysis
2 Maccabees makes Nicanor a major focus of moral lessons delivered by the author. While most of the depiction is unobjectionable, some scholars prefer 1 Maccabees where they differ, as they suspect that literary considerations may have overwhelmed historical ones. For example, 2 Maccabees only mentioning Nicanor at Emmaus probably does not mean that the other commanders were not involved such as Gorgias. The view that favors 1 Maccabees would argue that Nicanor's arc in 2 Maccabees was done for literary reasons to portray a downfall.[5] On the other hand, others have defended the historicity of the 2 Maccabees account of friendlier relations between Judas and Nicanor; the Hasmonean-supporting author of 1 Maccabees may have not wished to have portrayed the Hasmoneans as having been "fooled" by the Seleucid authorities given the later breakdown in relations.[7]
The historian
In later writings of
References
- ^ a b Bar-Kochva 1989, pp. 240–246
- ^ Bar-Kochva 1989, pp. 347–351, 359–361
- ^ Schwartz 2022, A New King, Renewed Victories (7:1-50).
- ^ Schwartz 2008, pp. 473–486.
- ^ a b c d Bar-Kochva 1989, pp. 362–375
- ^ 1 Maccabees 7:47–50; 2 Maccabees 15:30–36
- ^ Honigman 2014.
- ^ Schwartz 2008, p. 421.
- ^ "Ta'anit 18b".
Bibliography
- ISBN 0521323525.
- ISBN 9780520958180.
- ISBN 978-3-11-019118-9.
- ISBN 978-0-300-15993-6.