Translationes Patristicae Graecae et Latinae: Bibliographie der Ubersetzungen altchristlicher Quellen, Erster Teil, A-H, by Adalbert Keller. Stuttgart: Anton Hiersemann, 1997. Pp. xxxii + 454. EUR225.00. Noting the increase in interest in patristics and the simultaneous decline in the linguistic preparation needed for engaging the primary sources (p. xiii), Adalbert Keller has begun a most welcome project-creating a multilingual bibliography for early Christian sources available in translation. It is designed to facilitate study by specialists and students in history, theology and philosophy, as well as clergy. But the technical reference of this work means that it will be a valuable resource primarily for researchers and professionals with an interest in patristics: only very mature students Will have much use for it. Keller records translations into German, English, French, Italian, and Spanish (when necessary distinguishing Catalonian translations). The introductory notes likewise appear in the full complement of those languages. The scope of the bibliography is impressive. The first volume includes entries for some 220 authors, from Abramius, a sixth-century archbishop of Ephesus, to the fourth- to fifth-century desert father Hyperechius. It will be noted that the names of authors, as well as the names of the works and the book's scholarly apparatus, appear in Latin. While this might seem a touch retrograde, it is actually a commendable decision. The notes in the vernacular thoroughly explain the Latin abbreviations used throughout the book. And, if only for the titles of patristic works, Latin remains the standard international language. Certainly it takes very little cleverness to figure out that Benedictus, Benedict, Benoit, Benedetto, and Benito all refer to the same person. But proliferation and variations in modern translations often make it a very complicated ordeal to track down a particular title or to distinguish between authors with similar names. In addition, the great standard reference works, most notably E. Dekkers's Clavis Patrum Latinorum (Turnhout: Brepols, 1995) and M. Geerard's Clavis Patrum Graecorum I-V (Turnhout: Brepols, 1974-87), persist in using Latin. Keller's book is fully integrated with those books, and this compatibility makes the book extremely useful. Keller also made an excellent decision when he opted to include references to untranslated works. As a consequence of this, the records for each author are much more complete than they would otherwise be. For instance, Keller's entry for Anastasius of Sinai has twelve entries, of which only one has yet been translated. This is a bleak situation for would-be readers who have little or no Greek, but anyone looking for translations of Anastasius of Sinai will have at least the dubious comfort of knowing precisely what is currently available. And when researching the fathers, certainty in knowing what has not been translated can be as important as certainty in knowing what has been translated. There is a consequence of Keller's decision to consider only Latin and Greek authors that might not be immediately obvious to a general audience. The emphasis is placed on authors rather than texts, which is accounted for by the possibility that texts originally written in Greek may survive only in ancient Latin translations (ancient Greek translations of Latin works are scarce). But in fact the world of late antique Christians was characterized by substantial diversity of languages and cultures. Greek and Latin were the linguae francae of that time, but we should not lose sight of the vibrant Christian cultures of Asia Minor, Egypt, and the Middle East. This is relevant for the subject at hand because in numerous cases the only surviving witness (or the most complete witnesses) of patristic writings are preserved in Armenian, Coptic, Georgian, Syriac, and even early Arabic. …