 One of the great problems in studying the history of sexuality in the past, as with other areas of human personal life, is that the vast majority of information come from sources left by social elite. In many places and periods, only the elite could write, and even where a wider section of the population could write (as, probably, in classical Greece), the texts that have been preserved, usually by monastic copying and in monastic libraries for Greek texts, were works produced by the elite.
In Christian Egypt (or "Coptic Egypt") there seem to have been fairly prevalent literacy in both Greek and Coptic languages, and a fairly large amount of material has survived on papyrus. The particular climate of Egypt alone has made this possible. We are in a position then to explore aspects of Christian society in Egypt which remain obscure elsewhere. One set of sources which has been made available to English readers are the various collection of ritual "spells". These texts, dating from the first to the eleventh century, show a religious life quite different from that of the elite theologians who were writing at the same time. See for these texts - Marvin Meyer and Richard Smith, eds., Ancient Christian Magic: Coptic texts of Ritual Power, (San Francisco: Harper San Francisco, 1994)
One of the spells translated here is for a man to obtain a male lover: evidence of a homosexual culture, neither philosophic nor literary which we may believe existed at other times and places in the ancient world, but which has left little evidence.
Spell 84: For a Man to Obtain a Male Lover [p.177-78]
Text: Ashmolean Museum 1981:940
Description: vellum, 8 x 10.5 cm, originally folded to 2.5 x 1.3 cm (by the evidence of creases); perhaps 6th century
Bibliography: Paul C. Smither, "A Coptic Love Charm", Journal of Egyptian Archeology 25 (1939)
Translator: David Frankfurter
This text contains a same-sex love spell commissioned by one Papalo to "bind" another man, Phello (this name literally means "the old man" or "the monk"), by means of a variety of powerful utterances (especially ROUS). Besides extending the scope of erotic binding spells in late antiquity, this spell also employs formulae common to several Coptic texts of ritual power. The folds in the text and the description of the text's depositing (lines 6-7) imply that this spell was intended to be placed near the beloved man.
TEXT
CELTATALBABAL [.] KARASHNEIFE [.] NNAS'KNEKIE,
by the power of Yao Sabaoth,
ROUS ROUS ROUS ROUS ROUS ROUS ROUS ROUS
I adjure you by your powers and your amulets and places where you dwell and your names, that just as I take you a put you at the door and the pathway of Phello, son of Maure, (so also) you must take his heart and his mind; you must dominate his entire body.
When he (tries to) stand, you must not allow him to stand
When he (tries to) sit, you must not allow him to sit
When he lies down to sleep, you must not allow him to sleep.
He must seek me from town to town, from city to city,
from field to field, from region to region,
until he comes to me and subjects himself under my feet
- me, Papapolo son of Noe -
while his hand is full of all goodness,
until I satisfy with him the desire of my heart
and the demand of my soul,
with pleasant desire and love unending,
right now, right now, at once! Do my work
Note: The reference to "his hand full of all goodness" may be connected with the Hebrew use of "hand" for "penis"
Source: http://www.fordham.edu/halsall/pwh/copticspell.html
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