eminence of Evagrius’s teaching for a much wider audience of western Roman (and later, medieval) readers. Like a latter-day Rufinus, Cain has been a tireless translator of late antique texts for more than a decade. This experience shows in his translations, which are clear and easy to follow. In places where a literal rendering of the Latin would sound cumbersome in English, he readily adapts his translation in clever aways. For example, when Patermuthius leads a disciple out of the desert after a three-year retreat, Rufinus reports that the saint presented him to God non quasi hominem sed quasi angelum ex homine. Cain presents this clause succinctly as “no longer as a man but as a man-turnedangel” (136). Historians of ancient and medieval monasticism will appreciate this lucid translation, which makes accessible for the first time to English readers a longneglected, yet influential and fascinating work of late antique monastic hagiography.

中文翻译：

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尤西比乌斯与帝国：詹姆斯·科克-韦伯斯特在教会历史中构建教会与罗马

Evagrius 对更广泛的西方罗马（以及后来的中世纪）读者的教学的卓越之处。像后来的鲁菲努斯一样，该隐十多年来一直孜孜不倦地翻译晚期古董文本。这种经验体现在他的翻译中，清晰易懂。在拉丁语的字面翻译在英语中听起来很麻烦的地方，他很容易以巧妙的方式改编他的翻译。例如，当帕特穆提乌斯在三年的闭关之后带领门徒走出沙漠时，鲁菲努斯报告说，圣人将他献给了上帝，non quasi hominem sed quasi angelum ex homine。该隐简洁地将这个条款表述为“不再是一个人，而是一个人变的天使”（136）。古代和中世纪修道的历史学家会欣赏这种清晰的翻译，