It's been a while since I worked seriously with papyrus, but let me ofer a few suggestions. BTW, the extra brackets and dots in a papyrus text look a little distracting, but they can be useful sometimes.
In this phrase, what have you done with the τρόποις? It is not a very strong word, but could still be given its own meaning.
gshogren wrote:ἀναγκαῖον ... prison
As a single word, that would be a distinct possibility, as you found in LSJ. Here, however, it is part of a phrase ἀναγκαῖον ἡγησάμην + aorist infinitive "I deemed it necessary to ...". There are two cases where the identical construction is used in the New Testament:
2 Corinthians 9:5 wrote:ἀναγκαῖον οὖν ἡγησάμην παρακαλέσαι
Philippians 2:25 wrote:Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον ... πέμψαι
In the case of PCollYoutie1,30 the infinitive is διαγ[ορ]ε̣ῦσαι "state explicitly", "command". The person referred to in ἐντυχὼν, ἀναγκαῖον ἡγησάμην and διαγ[ορ]ε̣ῦσαι are all one and the same Q. Aemilius Saturninus, Prefect of Egypt.
gshogren wrote:εντυ[γ]χ[άν]ω takes dative object οἰηθεῖσιν?
[πολλοῖ]ς doesn't look the same as οἰ̣[ηθ]ε̣ῖσιν, but actually they agree - they are both dative masculine plural. οἰ̣[ηθ]ε̣ῖσιν (as reconstructed) could mean "seeming to be". οἰ̣[ηθ]ε̣ῖσιν itself can take an infinitive (in theis case a present one (denoting contemporaneous action).
gshogren wrote: to be deceived by prophecies
[or "those who seek prophecies in order to be deceived"]
There is a little bit of a dilemma in saying that the victims of being deceived should be arrested. I can see how your understanding of the surrounding text let you feel that you were playing on a sticky wicket. ἐξαπατᾶσθαι is middle or passive. The middle-passive voice actually has a range of meanings, "be deceived", "deceive themselves", "get themselves deceived", and any other shades of purple in between.
gshogren wrote: PCollYoutie1,30 wrote:
περὶ τοῦ μηδένα κίνδυνο̣[ν]
τῇ ἀ[νο]ί̣ᾳ α̣ὐ[τ]ῶν ἐπακολουθηση
Do you realise this is all one and the same
phrase? The article τοῦ goes with the infinitive ἐπακολουθῆσαι, so everything in between them goes with ἐπακολουθῆσαι.
this refers to "ignorance" as an excusing factor, not to "folly" as a contributing factor.
"without trial" is the right idea, but in the other way that it could be. Ignorant peasants were a vital labour force within the empire (grain + social harmony) and summary arrests of vast numbers of them would be an economic burden and might incite rebellion. Popular belief in magic was wide spread and both Gnostic and Christian-like magic survived for many centuries, which you could read about in the Coptic magical papyri. Popular magical practices are not so well documented in earlier time as the rituals of formalised religion are, but it is a recognised substratum in religious practice in the earlier periods too. By educating rather than arresting, they could hope for more positive long-term outcomes.
The papyrus quote used here were licensed for re-use by the Duke Databank of Documentary Papyri under a CC BY-NC 3.0 license.