In England William Rufus was undoubtedly inverted, as later on were Edward II, James I, and, perhaps, though not in so conspicuous a degree, William III.[80] Ordericus Vitalis, who was himself half Norman and half English, says that the Normans had become very effeminate in his time, and that after the death of William the Conqueror sodomy was common both in England and Normandy.

Guillaume de Nangis, in his chronicle for about 1120, speaking of the two sons of Henry and the company of young nobles who went down with them, in the _White Ship_, states that nearly all were considered to be sodomists, and Henry of Huntingdon, in his _History_, looked upon the loss of the _White Ship_ as a judgment of heaven upon sodomy.

Anselm, in writing to Archdeacon William to inform him concerning the recent Council at London (1102), gives advice as to how to deal with people who have committed the sin of sodomy, and instructs him not to be too harsh with those who have not realized its gravity, for hitherto "this sin has been so public that hardly anyone has blushed for it, and many, therefore, have plunged into it without realizing its gravity."[81] So temperate a remark by a man of such unquestionably high character is more significant of the prevalence of homosexuality than much denunciation.
In religious circles far from courts and cities, as we might expect, homosexuality was regarded with great horror, though even here we may discover evidence of its wide prevalence.

Thus in the remarkable _Revelation_ of the Monk of Evesham, written in English in 1196, we find that in the very worst part of Purgatory are confined an innumerable company of sodomists (including a wealthy, witty, and learned divine, a doctor of laws, personally known to the Monk), and whether these people would ever be delivered from Purgatory was a matter of doubt; of the salvation of no other sinners does the Monk of Evesham seem so dubious.
Sodomy had always been an ecclesiastical offense.

The Statute of 1533 (25 Henry VIII, c.