626 Cf. the more neutral statement about this migration in 1.194, which stands between this positive portrayal and the brutal picture of enslavement and enforced removal in
Let. Aris. 12-13. Ps.-Aristeas attempted to salvage the image of Ptolemy I (
Let. Aris. 14: the enslavement was against his wishes), and in
Ant. 12.1-11 Josephus vacillated between the image of a cruel conqueror (derived from Agatharchides; cf.
Apion 1.210) and that of a humane and hospitable king. The focus here only on the latter image may be related, via intermediate sources, to aspects of the mixed portrayal in Diodorus (see Diodorus 19.55.5; 86.2-4; Bar-Kochva 1996a: 72-74), but it is also crucial for Josephus’ larger strategy in this treatise, which will portray, against Apion, notably warm relations between Judeans in
Egypt and the Ptolemaic dynasty (2.42-60). This statement on Ptolemy’s “kindness” (
ἠπιότης) and “humanity” (
φιλανθρωπία; on these as Judean virtues see 2.146, 213) echoes common themes in the eulogies of hellenistic kings (Bar-Kochva 1996a: 74, n.65; Berthelot 2003: 17-57), though the former noun is very rare (hapax in Josephus; cf. LXX Esth 3: 13b).