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Herakleia Buys a Female Slave (P.Col. 10.254)

1/31/2015

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PictureP.Col. 10.254
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.

-- -- -- -- -- -- -- -- -- --
1  ̣  ̣  ̣  ̣[  ̣]  ̣[  ̣]  ̣[  ̣  ̣  ̣  ̣]  ̣[  ̣]  ̣  ̣  ̣  ̣  ̣[- ca. 9 -]
[κυριεύειν] τὴν Ἡράκλειαν τοῦ κατʼ ἑ-
[αυτὸν ἡμίσ]ο̣υς μέρους τῆς προγεγραμ-
[μένης καὶ π]ε̣π̣ραμένης δούλης σὺν
5 [ἐκγόνοις καὶ τοῖς π]α̣ρ̣ʼ α̣ὐ̣τῆς μετα-
[λημψομένοις καὶ] οἰκονομεῖν πε-
[ρὶ αὐτῆς ᾧ ἐὰν αἱρῆ]τ̣αι τρόπῳ. καὶ βε-
[βαιουμένης δημο]σ̣ιώσει ὁπηνίκα
[ἐὰν αἱρῆται κατὰ] δ̣ημ̣οσίου χρημα-
10 [τισμοῦ καὶ βεβα]ι̣ῶ σοι τὸ προκεί-
[μενον ἥ]μισυ \μέ/ ρος τῆς προγεγραμμέ-
[νης δούλ]η̣ς Βερενεί̣κης, τῶν γραμμα-
[τικῶν] \[καὶ τ]ελῶν/ [ὄν]τ̣ων πρὸς σὲ τ̣ὴν Ἡράκλειαν.
[κυρία ἡ π]ρ̣ᾶσις. ἔτους τεσ̣σαρεσκαιδεκάτου
15 [Αὐτοκράτορ]ος Καίσαρος Τρα̣ιανοῦ Ἁδριανοῦ
[Σεβαστοῦ] Τ̣ῦβι δ (hand 2) Πετεχ̣ῶ̣ν Πετεχῶντο(ς)
[ὁ προγεγ]ρ̣αμμένος πέπ̣[ρα]κα τῇ Ἡρα-
[κλ(ε)ίᾳ τὸ κα]τʼ ἐμὲ ἥμισυ μέρος τῆς δού-
[λης Βερενείκης κ]α̣ὶ̣ ἀ̣π̣έ̣[σχον τὰ τ]ῆ̣ς̣ [τιμῆς]
-- -- -- -- -- -- -- -- -- --

"[Petechon acknowledges that from now on] . . . Herakleia is to own and be master of her half share of the aforesaid sold female slave, with her descendants and her successors, and to dispose of her [the slave] in whatever way she chooses. The title of the slave being guaranteed, she shall publish it whenever she chooses in accordance with a public document, and I guarantee to you the indicated half share of the aforesaid female slave Berenike, the scribal fees and taxes being at the charge of you, Herakleia. The sale is normative. In the fourteenth year of Imperator Caesar Trajanus Hadrianus Augustus, Tybi 4 [= 30 December 129]. (second hand) I, Petechon son of Petechon, have sold to Herakleia my half share of the female slave Berenike and I have received the . . ."

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Nikephoros, the Branded Donkey-Driver

1/29/2015

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PictureP.Col. 10.253
In P.Col. 10.253 (2nd century CE), we meet Nikephoros, a donkey-driver (ὀνηλάτης) who is described as being "branded" (σφραγίζειν). Psimouras is writing a letter to his brother Chairemon informing him that he is sending him a basket of grapes through Nikephoros. The second editors (Roger Bagnall and Dirk Obbink) remark that, although the word "branded" must be partially reconstructed, nothing else fits the space and context. 

If Nikephoros is branded, it probably means that he was a slave. Owners of slaves commonly tattooed their slaves for identification, and runaway slaves were often tattooed or branded on the face until Constantine forbade it in 315/6. Here, Psimouras mentions Nikephoros' branding so that Chairemon will know how to recognize him. This is similar to the various ways in which people are identified in the papyri by their scars. For example, in the abstracts of contracts found at Tebtunis, we find many references to the placement of scars and other bodily markers, such as, "about 28 years old with a scar on the right shin" or "about 55 years old having as a mark a mole by the left ear," or "about 42 years old with a scar on the middle of his nose" (all from P.Mich. 2.121).

In any case, the use of the term σφραγίζειν to describe a slave is rare in the papyri, which makes this papyrus all the more interesting. Anoubas the camel-driver mentioned further down in the letter is not further described, but perhaps he was also described as being "branded" in a previous letter sent to Chairemon, now lost. For general reading, see C.P Jones, "Stigma: Tattooing and Branding in Graeco-Roman Antiquity," JRS 77 (1987): 139-55. 

Ψιμουρᾶς Χαιρήμονι τῷ ἀδ[ελφῷ χαί]ρειν.
κόμισαι διὰ Νικηφόρου ὀνη[λάτου σφρ]αγισ-
τοῦ κίστην σταφυλῆς ἥν μοι εἰ[ς τὴ]ν χρέαν
βαστάξαι. δήλωσόν μοι εἰ ἐκομισο ἃ ἔπεμ-
ψά σοι διὰ τοῦ ὀνηλάτου μου καὶ ἃ διεπεμψά-
μην σοι διὰ Ἀνουβᾶ καμηλείτου. ἀσπάζου
Τετε  ̣  ̣ν τὴν ἀγαθωτάτην καὶ τὴν μη-
τέραν αὐτῆς καὶ τοὺς σοὺς πάντας. περὶ ὧν
χρῄζεις δήλωσόν μοι. ἀσπάζαιταί σε τὰ παι-
δία.
ἔρρῶσθαί \σ<ε>/ εὔχομ(αι) Μεχ(εὶρ) κθ. 
-- -- -- -- -- -- -- -- -- --
"Psimouras to Chairemon his brother, greetings. Receive through Nikephoros the branded (?) donkey-driver a basket of grapes which was the only one they were able to carry. Let me know if you received what I sent you through my donkey-driver and what I had sent to you through Anoubas the camel-driver. Greet the excellent Tete(. .)s and her mother and all your people. Let me know what you need. The children greet you. 

I pray for your health. Mecheir 29."
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Live Science on the Alleged First-Century Fragment of Mark

1/18/2015

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Live Science has just published an interesting piece on mummy masks and the alleged "first century" papyrus of the Gospel of Mark. Craig Evans, NT scholar and evangelical Christian apologist, was consulted for the piece and Evans gives some more information about the fragment.

"When the glue was dissolved, the researchers dated the first-century gospel in part by analyzing the other documents found in the same mask."

"Evans says that the text was dated through a combination of carbon-14 dating, studying the handwriting on the fragment and studying the other documents found along with the gospel. These considerations led the researchers to conclude that the fragment was written before the year 90."

"The team originally hoped the volume would be published in 2013 or 2014, but the date had to be moved back to 2015."
[Update: It has now been reported that the publication has been delayed for another two years, that is, 2017.]

I'm looking forward to seeing the publication of this papyrus fragment, which is apparently slated for this year. The Live Science piece, written by Owen Jarus, was well done. Jarus even devotes a section to the controversy around destroying mummy masks and links to this blog. All in all, we are going to have to sit back and wait for the publication, which I am confident will give us many more details.  
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"Theodosius has a tyrannical temper" (P.Ross.Georg. 1.23)

1/17/2015

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P.Ross.Georg. 1.23
PGM II 16
16 x 8.8 cm
4th cent. C.E.
Picture
"Holy trinity, holy trinity, holy trinity. Through the holy martyrs I pray to the Lord. For even the angel is not ignorant of our suffering; thus bear witness to the fact that Theodosius has a tyrannical temper. I have suffered utter adversity as a result of his tyrannical way, without finding aid, except for strength from the Lord and witness to me through the saints. Through them I flee to you, and weeping I look to your holiness, in order to behold your might; how much malice he has done me. For weeping(?), I have suffered utter evil at his hand. Lord, do not disregard this and do not stand by him, this Theodosius, as I mentioned before; and do not neglect me, since alone the Lord is God, in the son and in the father and in the holy spirit, forever and ever. Amen, Amen, Amen, Amen. 
⳨ ⳨ ⳨

Lord, Lord, Lord . . ."
Picture
(Click to enlarge)
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