8 logismio Gluttony Lust Greed Sadness Wrath Sloth Vainglory Pride The second part of our study shows

that Evagrius, unlike later Christian except Cassian, not only noticed the cause-and effect relationship between individual logismoi but also discovered and, in a masterly manner, described the nature as well as the dynamics of each of them and the strategies for fighting them. Gluttony is the first passionate thought which attacks anchorite and opens the door for all the others. According to Evagrius, the essence of gluttony is not the encouragement for simple overeating but evoking - by means of imagination - the fear of illness and starvation to force a monk to stop ascetism. If the strategy fails, the gluttony demon changes the strategy to use monks subtle pride to tempt him to stricter fasting and despise his brothers who do not practice it. When the first attack of gluttony failed and the monk continued his fasting on the desert, the gluttony demon misled him by the possibility of purifying the soul without any fast. Lust is the second passionate thought which attacks an anchorite. The study shows that for Evagrius lust is the result of gluttony both when the monk yields to it and when he resists the temptation. The frustration of gluttony soon causes the temptation of comforting with the sexual relationships with women, and yielding to it reinforces the sexual desire. In this case the struggle is particularly difficult as the frustration of a sexual need is not only the resignation from a certain pleasure but also from the need to establish a deep emotional relationship with a woman and the need to became a father and outlive in the offspring. The renouncing of procreation and renouncing of physical fatherhood is the putting the stop of the impulse of life and choosing the route of death. So if the monk yielded to gluttony, a stronger sexual desire would evoke and encourage him to seek meeting women in the cities where he went ,pretending to see into important matters, or in the desert where he practised the spiritual leadership. When

this fight tactics failed, the lust demon tempted the anchorit by imagining sexual relationships or by erotic dreams. It also happened that sexual desire would increase without mediation of gluttony as the compensation of the frustration of gluttony which anchorite rejected and as the effect of subtle pride as he was looking for praise for his fast. Greed is the third passionate thought of the soul. Evagrius does not view it as the consequence of gluttony and lust but as the separate passion. The essence of greed is not the encouragement of an anchorit to posses a bigger amount of money but treating the wealth as the source of safety in life and the tool of power over other people. Poverty is always a painful frustration for those who trust financial resources more than God. The greed demon incites a monk to the fear of the lack of financial resources necessary for living and encourages him gather supplies and money he needs. The other example of greed in anchorites life is flattery to wealthy people hoping to receive help from them or gathering money as the pretence of taking care of the poor. According to Evagrius, the thoughts of irascible part of soul can appear in it after fighting the thoughts of concupiscible part of soul (the order of spiritual progress) as well as after yielding for them (the empirical order). The first passion of irascible part of soul is sadness which appears as the reaction on the frustration of unfulfilled passions or the need of human praise or as the result o wrath. Wrath, the second passion of irascible part of soul, like sadness, is incited by the frustration of concupiscence and pride meant as the feeling of being almighty but contrary to sadness, wrath is the external feeling directed towards other people. It results in the desire of revenge for real or imaginary harm plunging human soul in darkness and depriving it of spiritual gnosis. Sloth is the sixth passionate thought in the Evagrian catalog. According to Evagrius it is a thought consisting of the simultaneous and long-lasting incitement of one of the thoughts of concupiscible part of soul, namely gluttony, sexual desire or lust as well as one of the thoughts of irascible part of soul, namely wrath or sadness. The essence of its performance is the hatred of that what is and desire of what is unavailable. The main sign of sloth in monastic life is its appearance at noon, therefore the monk from Pontus associates it with daemonium meridianum from Ps 90 (91),6. In an anchorites life sloth appears as the hatred to anchorese, the hatred of ones own cell and manual work, brothers and finally oneself and the will to return to the world and people, a different cell or a different work, the will to receive support from others or to be praised by people. Sloth can be cured by being faithful to everyday duties, persistence in the chosen way of living, place and job as well as resistance to the temptation of endless changes.

Finally, two other passionate thoughts, vanity and pride are born in the rational part of soul. Evagrius wrote about two kinds of vanity: praktikos pride at the ascetic practice after fighting one of the passionate thought which deludes monk by seeking human praise and gnostic vanity appearing after fighting the six previous thoughts. The second kind of vain thought incites hopes which are vain and impossible to be fulfilled e.g. to be called to the priesthood, and lead him in this way to frustration and give way for wrath, sadness or lust demons. Pride is the cause of the greatest fall of the monk as it assures him that only thanks to his own ascetic effort without Gods mercy he has achieved apatheia and spiritual gnosis and that he himself is the source of his decent deeds. It is born in as the result of human praise and admiration. As the remedy for vanity attacks Evagrius advices humility and remembering ones own sins, patient bearing of fate obstacles or offences from people as well as meditatio mortis.