In 1924, H. Idris Bell published a papyrus roll that was discovered in Philadelphia, on the northeast side of the Fayum in ancient Egypt. Now known by its publication number P.Lond. 6.1912, it was soon recognized that this papyrus was a copy of a letter from the Roman emperor Claudius (41-54) to the Greek embassy in Alexandria. The contents of this letter have contributed to its massive popularity among papyrologists and historians alike, because it gives us a glimpse of imperial policy and regional disputes in Egypt. In fact, it has received more studies than almost any other papyrus discovered in Egypt.

In his letter, emperor Claudius was responding to a letter sent from the Alexandrians in 41 CE who wrote for three main reasons: 1) to congratulate Claudius on his accession to the imperial seat, 2) to ask for certain favors, and 3) to have him settle a dispute between the Alexandrians and the Jews of the city. In the first part of the letter, the emperor addresses the various honors the Alexandrians had offered to him, such as the erection of statues. One of the interesting facets of this part of the letter is Claudius’ description of himself as “not wanting to be arrogant to men of my own day, for sacred things and the like are granted by every age to the gods along as special honors, in my opinion” (ll. 47-50). However, scholars have questioned whether we can take this description of Claudius' character at face value, since it may well have been politically motivated. 

The section of the letter that has received the most attention comes at the end of the papyrus, in columns four and five: Claudius’ response to the feud between the Greeks and Jews. The Alexandrians’ question on this matter is often referred to as “the Jewish question.” Basically, Claudius sternly warns the Alexandrians that if they do not stop fighting with each other, he will be forced to intervene: “I shall be forced to show what a benevolent leader is when turned toward righteous rage” (ll. 80-81). He orders the Alexandrians to leave the Jews alone, because they have been inhabitants of the city “from a long time ago.” Additionally, they are to respect Jewish customs. As for the Jews, they are not to agitate, intrude in the contests, or “bring in Judeans from Syria or sailing down from Egypt.” Claudius was exercising good public policy, holding to a “perfectly judicial attitude” (Bell, 22). We learn from the prefect’s edict at the very beginning of the papyrus that not everyone in Alexandria was present to hear Claudius’ letter read out publicly. So, the prefect ordered that the letter be publicly posted in Alexandria, “so that man by man each understanding the letter you may wonder at the majesty of our god Caesar and for his goodwill toward the city be grateful” (ll. 7-11).

While the papyrus itself is not dated (almost certainly the original letter would have been), the edict is dated to 10 November 41, which offers a terminus ante quem, that is, a latest possible date for the papyrus. Our copy of Claudius’ letter is written on the verso of a long roll, whose recto bears the text of a tax register. There is a question as to why this letter turned up in Philadelphia in the Fayum in a first century tax archive of an official named Nemesion, son of Zoilos. Bell was of the opinion that the contents of the letter may have been of interest to the officials in Philadelphia, who could refer to it on matters related to Alexandrian citizenship.

What follows is an English translation of the section dealing with the “Jewish question.” For a complete English translation, see here; for the Greek text of the papyrus, see here. For further reading, see the following two works:

• Bell, H. Idris. Jews and Christians in Egypt: The Jewish Troubles in Alexandria and the Athanasian Controversy. London, 1924.
  
• Tcherikover, Victor A. and Alexander Fuks. Corpus Papyrorum Judaicarum. Vol. 2. Cambridge, 1960, No. 153.
  

"But for the riot and uprising against the Judaeans (=Ioudaioi),  rather, if the truth be told, the war, which of the two sides was responsible, even though (75) your envoys strove for great honour from the confrontation, and especially Dionysios son of The[o]n, still I did not want to have a strict investigation, while storing up in  me unrepentant rage against the ones starting again. But I announce frankly that, unless you put a stop to this (80) destructive, relentless rage against each other, I shall be forced to show what a benevolent leader is when turned toward righteous rage. For this I yet again still bear witness that  Alexandrines, on the one hand, behave gently and kindly with the Judeans, the inhabitants of the same city from a long time ago, (85) and not be disrespectful of the customs used in the ritual of their god,  but let them use their customs as in the time of the god Sebastos even as I myself, after hearing both sides, have confirmed; to the Judeans I give strict orders not to agitate for more than (90) they had before, nor as though dwelling in two cities to send in future two delegations, which had not ever been  done before; nor intrude in the gymnasiarchic or kosmetic contests reaping the fruits of their households while enjoying (95) the abundance of benefits without envy in a foreign polis; nor to introduce or bring in Judeans from Syria or sailing down from Egypt, from which I shall be forced to have serious suspicions; or else I shall take vengeance on them in every way as though (100) rousing up some common plague on the world. If after you stand aside from these things you both should wish to live together with gentleness and kindness towards each other, I shall send forth to the highest degree providence for the city as belonging to our household  from bygone times. (105) I bear witness to my companion Barbillus always showing regar[d] for us (you?) before me, and who just now with complete zeal for honour has consult[ed] about the contest about you, and to Tiberius Claudius Archibios my compan[ion.]            Farewell."

P.Oxy. 42.3035 is a third century papyrus from Oxyrhynchus that explicitly identifies a certain Petosorapis as a Christian. It is thus the earliest reference to a Christian from Egypt in documentary papyri. Petosorapis is wanted at trial for some reason that is not mentioned. According to AnneMarie Luijendijk, "This papyrus, P.Oxy. 42.3035, introduced the first Christian from the Oxyrhynchite nome known by name and patronym in a dated text. It summons 'Petosorapis, son of Horus, Christian" to appear before the president of the Oxyrhynchus city council [=prytanis]. The fact that it describes him as Christian may indicate his profession as a clergy; in any case, it presumes that Petosorapis had a distinction as a Christian. The reason for his being wanted remains unclear. Does the involvement of the prytanis lead to the suspicion that Petosorapis had problems paying his taxes or that he was implicated by an imperial edict against Christians? In any case, the note constitutes important evidence for Christians at the Oxyrhynchite countryside in the mid-third century" (Greetings in the Lord: Early Christians and the Oxyrhynchus Papyri [Cambridge: HUP, 2008], 184).

P.Turner 43 is a third century private letter from Ammonianus to Moros, written on the back of a medical catechesis (see P.Turner 14). Ammonianus is responding to a letter previously sent to him by Moros who apparently complained about the delay of services. What is interesting is the discussion of a certain linen-weaver about halfway through the letter. Ammonianus asks Moros to send some linens and then alludes to a linen-weaver who is apparently hard to get a hold of. Moros had previously told Ammonianus that this particular linen-weaver is "like wherever the ravens fly." This little proverb or idiom, however we should think of it, is so far unattested elsewhere. But what does it mean? According to Nikos Litinas, "Ammonianus attributes a characteristic of the ravens to this linen-weaver, namely that he probably disappears and gets lost. And finally he adds his after-thought that he expects Moros to say that there is a lack of linen-weavers and so it is not so easy to find others" (BASP 41, 2004, 117). 

So, why was this weaver so difficult to find? Ammonianus seems to know that linen-weavers were sparse where Moros lived, so it is possible that the notorious linen-weaver's services were in high-demand. In other words, he may have been difficult to find because he was avoiding further work. 

In P.Col. 10.254, an interesting 2nd century papyrus from Egypt, we meet Herakleia who purchases a female slave named Berenike. Since Herakleia is herself a woman, this raises questions about women's property in Egypt. How much property could women possess? Was it normal for women to buy slaves? Did women purchase slaves for themselves or on behalf of men? In her article "Women as Property Owners in Roman Egypt" (TAPA 113, 1983: 311-321), Deborah Hobson demonstrated, from her analysis of documentary papyri, that women often owned a good deal of property. Usually, property was kept in the family and women and men were recipients of family property, even though men were the usual recipients of real estate (there are several exceptions). P.Col. 10.254 (text reproduced below) is not unique; there are indeed other papyri that mention women as purchasers of slaves (e.g., BGU 11.2111, P.Col. 8.219, P.Oxy. 1.73). So, we know that women could purchase slaves. 

But what P.Col. 10.254 and other similar papyri reveal is that women had access to full participation in the economy of Roman Egypt. Herakleia visited the appropriate financial office in person and the transaction was made in her name without any objection. In other words, there seems to have been no social stigma attached to Herakleia's purchase of  her own property. The text indicates that Herakleia could "dispose" (i.e., sell, transfer) of Berenike "in whatever way she chooses," underscoring her rights to her property. As the editor maintains, "this is clearly a case of a woman acting independently of men in her own financial interests" (P.Col. 10.254, p. 25). Documentary papyri thus reflect social realities and deepen our knowledge of all sorts of human activity in Egypt, from transportation, business, death, marriage, divorce, and so on. 

Notice in the image at the bottom, in a second hand, the subscription of Petechon, from whom Herakleia purchased Berenike. This is an example of a "slow writer," someone who could write his name and a few practiced lines but nothing more. The contract itself was probably written by a private clerk.