Greek historian and philosopher; friend of King Herod the Great; born at Damascus, where his father, Antipater, filled high offices and was greatly respected (Suidas, s. Ἄντίπατρος); died at Rome. Being the heir to his father's honors and wealth, Nicholas was not obliged to take service under any prince, and since he was a philosopher he did not attach great value to money. It is difficult, therefore, to see how he came to take up his residence at Herod's court. It was not love of Judaism, for he remained faithful to the Aristotelian philosophy; and it is evident from his works that he did not embrace the Jewish faith, although he may have been among the so-called "proselytes of the gate." He lived nearly twenty years at Jerusalem, but did not found a family there, which is a further proof that he did not become a Jew. He had a brother named Ptolemy, who may be identical with Ptolemy, the procurator and friend of Herod (Josephus, "Ant." 14:14, § 3, et passim).
It appears from allusions in the autobiography of Nicholas that his intercourse with Herod was occasioned by the latter's amateur studies in philosophy, rhetoric, and politics, in which the philosopher of the neighboring city of Damascus was peculiarly fitted to assist him. When the king discovered his new friend's talents, he encouraged him to write a history; and the toil which Nicholas devoted to the study of antiquity was said to have surpassed even the labors of Hercules. He accompanied Herod on the latter's journey to Rome, during which they were constantly philosophizing ("Historici Græci Minores," ed. Dindorf, 1:140). Nicholas was, therefore, in a certain sense the teacher of Herod; but he was also his friend and faithful adviser. In 14 B.C. he accompanied the king to Asia Minor to visit M. Agrippa, who had been requested by the Ionians to deprive the Jews of their privileges, but the plea of Nicholas was so successful that their ancient rights were not curtailed (Josephus, c. 12:3, § 2). His reference to the Sabbath, on this occasion, as "our" holiday (ib. 16:2, § 3), merely shows his interest in the case, and does not imply that he was a Jew. When Herod incurred the disfavor of Augustus bya campaign against the Arabians, he sent Nicholas to Rome (7 B.C.). The philosopher succeeded not only in rehabilitating Herod with the emperor, but also in having his accusers punished (ib. 16:10, §§ 8-9). Nicholas proved himself a still more valuable friend to Herod in his domestic difficulties with his children. Alexander, Aristobulus, and Antipater would not have been executed if the king had followed the advice of Nicholas, who said correctly that these executions would be the beginning of the misfortunes of the house of Herod (Autobiography in "Historici Græci Minores," 1:141).
Nicholas was about sixty years of age at the time of Herod's death (4 B.C.), when he became the faithful adviser of Herod's son and successor, Archelaus. His statement that the disorders which then broke out were an uprising of the Jewish people against the Herodians and the "Greeks," and that Hellenism triumphed (νικᾷ τὸ Ελληνικόν, ib. p. 143), characterizes him as a complete pagan. He went with Archelaus to Rome to defend the latter's rights against his own brothers and against the Jewish party; and he succeeded in securing for his patron one-half of the kingdom, advising him to give up the Greek cities which were anxious to shake off Jewish control, and to be content with the rest of the country (ib.). It is expressly stated (ib.) that Emperor Augustus held him in high esteem; and there is also a story to the effect that Nicholas, knowing that the emperor was fond of fine dates, kept him supplied with a variety which grows especially well in Palestine, whence the emperor called this kind "Nicholas dates" (Athenæus, 14:652 A). This name has remained, the Mishnah and Talmud also referring to this variety of dates as "niḳalwasin" ('Ab. Zarah 1:5). Nicholas seems to have lived in Rome after this time, dying there at about the age of seventy.
The reputation of Nicholas rests upon his works. Neither the tragedies and comedies which he is said to have written (Suidas, s. Νικόλάος) nor his philosophical works have been preserved; but there are considerable fragments of his historical works, which are very important since they were used by Josephus. These works are as follows:
Nicholas is perhaps also the author of the pseudo-Aristotelian work "De Plantis."