Bartacus
The Reference in 1 Esdras
Bartacus appears in 1 Esdras 4:29, within a passage describing a contest before King Darius of Persia. Three young men debated what is the strongest thing in the world — wine, the king, or women. In arguing for the power of women, one speaker described how Apame, the daughter of "the illustrious Bartacus," sat beside the king, took the crown from his head, and placed it on her own, even slapping the king, who simply gazed at her with admiration. The title "illustrious" applied to Bartacus indicates that he held a position of exceptional rank and honor.
A Person of Persian Nobility
The name Bartacus appears to be of Persian origin. The Greek historian Herodotus mentions a person of similar name, Artachaeas, as a man of great stature and rank in the army of Xerxes. The family's connection to Persian nobility is further supported by the name of Bartacus's daughter, Apame, which is identical to that of a historical Persian princess who married Seleucus I Nicator, the founder of the Seleucid Empire, and became the mother of Antiochus I. The city of Apamea in Asia Minor was named in her honor. These parallels suggest that Bartacus belonged to the highest levels of Persian aristocracy.
The Contest of the Three Guardsmen
The passage in which Bartacus appears is part of one of 1 Esdras's most distinctive additions to the biblical narrative. The contest of the three guardsmen (1 Esdras 3:1-4:42) is not found in the canonical books of Ezra or Nehemiah. In this story, three young bodyguards of King Darius each write down what they consider the strongest thing, and the king promises a great reward to whoever gives the wisest answer. The third speaker, identified as Zerubbabel, argues that women are powerful but truth conquers above all. His victory leads Darius to authorize the rebuilding of Jerusalem and the temple.
Apame and the Power of Women
The mention of Bartacus's daughter Apame serves to illustrate the argument about the power of women over kings. The scene of Apame playfully taking the king's crown and striking him while he merely gazed at her lovingly was intended to demonstrate that even the most powerful rulers are subject to the influence of the women they love. This observation is not unique to 1 Esdras — Proverbs and other wisdom literature frequently note the influence of women, both positively and negatively.
Significance for Understanding the Post-Exilic Period
Bartacus's appearance in the text provides a glimpse into the social world of the Persian court and the complex relationships between Persian nobility and the Jewish community during the post-exilic period. The fact that a Jewish writing could reference specific Persian nobles by name and describe intimate scenes from the royal court suggests a degree of familiarity with Persian culture and politics that reflects the close interaction between Jews and Persians during this era.
Biblical Context
Bartacus is mentioned in 1 Esdras 4:29, within the contest of the three guardsmen (1 Esdras 3:1-4:42). This narrative is unique to 1 Esdras and has no parallel in the canonical books of Ezra or Nehemiah. The passage is set at the court of King Darius of Persia during the period of Jewish return from exile.
Theological Significance
While Bartacus himself carries no direct theological significance, the narrative in which he appears culminates in the declaration that 'truth is great and strongest of all' (1 Esdras 4:41). This affirmation of truth's supremacy — even over wine, kings, and women — resonates with the biblical theme that God's truth ultimately prevails over all earthly powers. Zerubbabel's victory in the contest leads to the authorization of the temple's rebuilding, connecting the contest to God's providential care for his people.
Historical Background
The Persian aristocratic names in 1 Esdras correspond to known historical figures. Herodotus mentions Artachaeas as a distinguished officer in Xerxes's army. The princess Apame who married Seleucus I is well attested in Hellenistic sources. While the literary contest of the three guardsmen may not be strictly historical, the social and cultural details it contains are consistent with what is known of the Persian court from Greek historians and Persian inscriptions. The Persian Empire's tolerance of Jewish religion and culture is confirmed by documents such as the Cyrus Cylinder and the Elephantine papyri.