The Praktikos contains 100 chapters discussing foundational discipline of the ascetic life, namely fighting the passions and their attendant demons. It is prefaced by a letter to Anatolius (otherwise unknown). The work, considered one of his most important, is the first of a trilogy that continues with the Gnostikos and the Kephalaia gnostika. Unusually, numerous manuscripts both attest to the original Greek and attribute the work to Evagrius, rather than reassigning it to Nilus or another less controversial author. The Praktikos exercised an enormous influence on Christian monastic asceticism in the medieval period.

The Gnostikos, a treatise comprising 50 chapters, treats objects of knowledge, and the foundations of spiritual observation. It is the second part of a trilogy that begins with the Praktikos and concludes with the Kephalaia gnostika. It survives only partially in Greek, via quotations and compilations.

The Kephalaia gnostika comprises 540 chapters (90 chapters in six "centuries") discussing the highest levels of spiritual and natural observation. The work, which is the final part of a trilogy that begins with the Praktikos and the Gnostikos, is marked by philosophical erudition and is written cryptically. It is generally considered to be a core text behind the condemnations of Origen in 553. Because of how little survives in Greek, the Syriac translations are key, especially the so-called unexpurgated version (termed version S2).

The work termed Skemmata, or Reflections, is a loose, fluid compliation of other works by Evagrius. Sixty-five sentences are divided in three sections: 39 called Gnostic chapters (but not to be confused with the Kephalaia gnostika), 23 from On Thoughts, and 3 unparalleled (and so termed a supplement). The Greek, Armenian, Arabic, and Syriac versions of this text differ in sequence, number, and selection. This text, according to Mar Babai (569-628), who wrote an extensive commentary on the Kephalaia gnostica, was a supplement to the 540 chapters of the 600 promised (Mar Babai's version of Reflections contained only 60 chapters). Gennadius's reference to 'sententiae obscurae' may attest to an early Latin translation of this text. See also 14 Chapters (nocpg02).

Lists of Scriptures that are effective in combatting the eight passions. The text is organized according to the eight passions with scriptures listed according to their biblical order.

A set of 137 chapters on the monastic life, written in distychs, in imitation of the Proverbs, directed probably to a monastic community in Jerusalem associated with Melania and Rufinus. Evagrius discusses matters foundational to the coenobitic monastic life, so the material resembles, in some ways, a rule.

Often associated with CPG 2436 under the designation 'The Mirrors.'

56 sentences of spiritual instruction addressed to a virgin (unnamed, but probably an associate of Melania and Rufinus), written in distychs, in imitation of the Proverbs. Evagrius discusses matters foundational to the coenobitic monastic life for women, so the material resembles, in some ways, a rule.

Often associated with CPG 2435 under the designation 'The Mirrors.'

The majority of Evagrius's extant letters survive in a corpos of 62 letters of various lengths, all providing spiritual counsel to various figures such as Rufinus, St. Melania the Elder, St. Gregory Nazianzus, Bp. John of Jerusalem. These survive entirely in Syriac, with fragmentary survival in Greek. Some letters may actually be extracts that were, for one reason or another, included in his letters. The Armenian translation of the corpus is restricted to thirty letters, and is framed as if a correspondence between Evagrius and Melania. For letters not included in this corpus, see CPG 2438, 2439; cover letters to other treatises, e.g., CPG 2430, 2434.

Evagrius's longest and presumably last extant letter. It deals extensively with Christology and the act of letter writing, as well as the apokatastasis (the restoration of all things at the end of time). Although one Syriac MS describes the recipient as Melania the Elder (attested in Jerome's 'ad eam'?), this is generally regarded as incorrect. See the arguments of Bunge (in his German translation), who considers Rufinus to be more likely. The first half of the letter is extant in BL Add. 14,578 whereas the second half is extant only in BL Add. 17,192.

Evagrius's earliest datable letter, dealing with Trinitarian doctrine and his flight from Pontus, among other things. Conventionally, the letter is thought to have been written around 380 to a community in Caesarea, and reflects Evagrius's tutelage with Gregory of Nazianzus during the latter's stormy tenure in Constantinople. Kalvesmaki has argued (2012) that the letter was addressed to Constantinopolitans, and so was written after 381.

Twin treatises on prayer and other monastic disciplines, attributed by Paul Géhin to Abraham of Nathpar

Some MSS include a 3rd treatise, unedited, incipit Memento semper promissionum tuarum. See CPG, s.v.

Treatise in eleven sections describing the basic disciplines for living the monastic life. At the forefront is a concern to cultivate hesychia—stillness or tranquility—and to advance the fight against evil powers. Advice centers on diet, dress, work, companionship, dwelling, visitation habits, wealth, possessions, commerce, fasting, vigils, and prayer. Evagrius enjoins the constant contemplation of death, of Hades and its torments, of the day of judgment, of the punishments in store for the wicked, and of rewards for the righteous, all as a weapon against harmful thoughts.

Collection of 33 chapters relating physical and spiritual ailments to each other. The first sixteen are aphoristic definitions of physical maladies, interpreted spiriptually. The last seventeen are definitions drawn from the book of Proverbs.

Three works, CPG 2443 through 2445, are very similar, comprising 24, 24, and 26 proverbs, respectively. These brief texts resemble other ancient Christian collections of proverbs, many of which originate with non-Christian authors, but adapted to a Christian context.

See CPG 2443.

See CPG 2443.

Only the first sentence has been edited.

Lengthy treatise (thirty-two sections by Sinkewicz's new numbering) introducing the ascetic life. The wide array of topics concern primarily praktika, but gnostika is certainly not neglected. Subjects include voluntary exile, virtue, humility, battle with the thoughts (not enumerated here), cultivation of godly thoughts, work, poverty, spiritual direction, gossip, jealousy, demons, prayer, and communal life. The preface indicates that this treatise was also a letter sent to a monk Eulogios, the recipient of CPG 2448.

The Greek text has been greatly enhanced by Sinkewicz's edition, which publishes for the first time the longer rescension of Lavra Γʹ 93.

Address to the monk Eulogios (the recipient of CPG 2447). This brief treatise concisely describes the evil thoughts and the virtues opposed to them. Each of nine chapters epitomizes the characteristics of a vice, then that of its antithetical virtue. The sequence is: (1) gluttony versus abstinence, (2) fornication versus chastity, (3) avarice versus freedom from possessions, (4) sadness versus joy, (5) anger versus patience, (6) acedia versus perseverance, (7) vainglory versus freedom from vainglory, (8) jealousy vesus freedom from jealousy, (9) pride versus humility. This departs from the traditional eight vices, because Evagrius inserts jealousy (recurs in CPG 2447).

Relatively lengthy treatise of 43 sections. Evagrius analyzes closely the tactics of demons and the counterattacks available to the ascetic. He explains relationships between the various evil thoughts, and provides a glimpse into the epistemic, anthropological, and cosmological notions that undergird his advice on spiritual warfare.

Only the first half (about twenty-three chapters) are reproduced in the Philokalia published by Nikodomeos the Hagiorite; they roughly correspond to the Guillaumont edition.

A brief but rich treatise of eight chapters, one for each evil thought (in this order): gluttony, fornication, avarice, anger, sadness, acedia, vainglory, pride. Each chapter contains mostly brief aphorisms, frequently set in pairs, occasionally punctuated by longer discursive paragraphs. Evagrius's advice, on how to combat the evil thoughts, is filled with metaphorical imagery, intended, as so many of his works, to be read slowly and contemplated.

One of Evagrius's most widely read treatises, consisting of a prologue and 153 chapters on prayer. The work is credited to Nilus in the Byzantine manuscript tradition.

First chapter is taken from the Hypotyposis (CPG 2441).

A text of 58 chapters in two sections (of 16 and 42 chapters, after longer and shorter recensions are collated). The chapters are generally proverbial admonitions to monks regarding the life of virtue and combat with the evil thoughts.

Evagrius's scholia (comments) on the Psalms. M. Rondeau, who published a key that identified which scholia are to be attributed to Evagrius, is preparing an edition.

This CPG number should be avoided, in favor of 2458.4, the scholia on Proverbs. There is no evidence that Evagrius wrote a systematic commentary on Proverbs

A collection of 28 sentences glossing words found in Proverbs. Survives in Syriac and Greek (Ambrosianus C 69 sup. [16th c.], fol. 211).