vii] WESTERN MONASTICISM 163 with these writings of Evagrius and Nilus : his treat- ment sometimes closely parallels theirs ; ^ at any rate all drew from the same general sources. But the Latin writer is more explicit and systematic, and more practically helpful in setting forth the remedies and showing how the monk may direct his efforts toward perfecting himself in the virtues which are the destroyers of these faults.^ His exposition of the eight vices and their remedies constitutes a coherent scheme for perfecting the monk in the virtues of the Christian life. The vices are treated as if they were spiritual diseases ; rules are given for their diagnosis ; the remedies are stated with directions as to using ; and a regimen of virtuous thought and conduct is set for the convalescent soul.^ Moreover, Cassian's exposition represents a scheme of life in which the ethical principles are Christian, not pagan, stoical-eclectic for example. They are not self-reliant principles, but religious ; prayer and the grace of God enable the monk to fulfil them. And the seal of Christianity is set upon this monastic scheme of life by holding pride to be the worst of sins : * for so it is from the Christian standpoint, being 1 E.g., compare Evagrius, ib., Cap. VII, on iiaiiia with Cassian, iTUtt., X, 1-3. 2 All three writers regard these various vices sometimes as vices or evil thoughts or dispositions, and sometimes as evil spirits, — SpiritUS, wftvua, iaifivf, P.Q., nopvtia^ iaifiuv, aKifiia^ iaifimy, EvagriuS ; and notice Nilus' title, and the title of Cassian to Boolcs V to XU of the Irut., " de npiritti gastrimargiae," etc.
- See, e.g., Cassian's treatment of tristitia and acedia in Books
IX and X of Inst., also, especially, XII, 21K33, on the symptoms and remedies of spiritual pride.
- Int., XIL, 1 et seq.
