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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1916 edition. Excerpt: ... CHAPTER VI Philosophical Asceticism In the preceding chapter it was seen how, beginning in the last century before Christ, large numbers of people began to give themselves over to all sorts of ascetic practices; from the opening of tbis century until the end of the pagan world, such practices became ever more popular. The persons who did such things, however, did not do them from strictly religious motives, but rather from ethical ones: the asceticism which has been described was a distinctly ethical asceticism. Two different sorts of asceticism have been found in the Roman Empire, then, one religious and largely oriental, the other ethical, and more distinctly Greek--though it too was influenced by oriental forceT. _ 5ut there was a third sort as well, which must be described before the present study will be complete. In general, the persons whose activities were described in the last chapter were not very philosophic persons; they were not the sort who would think things through and formulate a reasoned exposition of the grounds for their conduct; they were content to invoke a few general conceptions and let it go at that. But at the same time there were other persons, likewise interested in asceticism, who were more deep-thinking. These latter were profoundly influenced by the more popular asceticism which they saw about them, and which was undoubtedly the determining cause of their own, but owing to their character, they could not rest content until they had worked out a rationale of the whole thing. These more philosophic persons therefore formulated a philosophy of asceticism which stated in enduring terms the confusedly 104 i felt aspirations of the popular ascetics of their day. Not only do they serve to clarify this popular...

Evagrius of Pontus (c.345-399) was one of the most prominent figures among the monks of the desert settlements of Nitria, Sketis, and Kellia in Lower Egypt. Through the course of his ascetic writings he formulated a systematic presentation of the teaching of the semi-eremitic monks of these settlements. The works of Evagrius had a profound influence on Eastern Orthodox monastic teaching and passed to the West through the writings of John Cassian (c.365-435). This is the first complete English translation of Evagrius' Greek ascetic writings, based on modern critical editions, where available, and, where they are not, on collations of the principal manuscripts. Two appendices provide variant readings for the Greek texts and the complete text of the long recension of Eulogios. The translations are accompanied by a commentary to guide the reader through the intricacies of Evagrian thought by offering explanatory comments and references to other Evagrian texts and relevant scholarly literature. Finally, detailed indexes are provided to allow the reader to identify and study the numerous themes of Evagrian teaching.