both winter and summer, as I have not yet done."[3] Aelfric, writing a century later, develops his theories in greater detail. Except in the _Preface to Genesis_, they are expressed in Latin, the language of the lettered, a fact which suggests that, unlike the translations themselves, the prefaces were addressed to readers who were, for the most part, opposed to translation into the vernacular and who, in addition to this, were in all probability especially suspicious of the methods employed by Aelfric. These methods were strongly in the direction of popularization. Aelfric's general practice is like that of Alfred. He declares repeatedly[4] that he translates sense for sense, not always word for word. Furthermore, he desires rather to be clear and simple than to adorn his style with rhetorical ornament.[5] Instead of unfamiliar terms, he uses "the pure and open words of the language of this people."[6] In connection with the translation of the Bible he lays down the principle that Latin must give way to English idiom.[7] For all these things Aelfric has definite reasons. Keeping always in mind a clear conception of the nature of his audience, he does whatever seems to him necessary to make his work attractive and, consequently, profitable. Preparing his _Grammar_ for "tender youths," though he knows that words may be interpreted in many ways, he follows a simple method of interpretation in order that the book may not become tiresome.[8] The _Homilies_, intended for simple people, are put into simple English, that they may more easily reach the hearts of those who read or hear.[9] This popularization is extended even farther. Aelfric explains[10] that he has abbreviated both the _Homilies_[11] and the _Lives of the Saints_,[12] again of deliberate purpose, as appears in his preface to the latter: "Hoc sciendum etiam quod prolixiores passiones breuiamus verbis non adeo sensu, ne fastidiosis ingeratur tedium si tanta prolixitas erit in propria lingua quanta est in latina." Incidentally, however, Aelfric makes it evident that his were not the only theories of translation which the period afforded. In the preface to the first collection of _Homilies_ he anticipates the disapproval of those who demand greater closeness in following originals. He recognizes the fact that his translation may displease some critics "quod non semper verbum ex verbo, aut quod breviorem explicationem quam tractatus auctorum habent, sive non quod per ordinem ecclesiastici ritus omnia Evangelia percurrimus." The _Preface to Genesis_ suggests that the writer was familiar with Jerome's insistence on the necessity for unusual faithfulness in translating the Bible.[13] Such comment implies a mind surprisingly awake to the problems of translation.