An introduction to the literature of early monasticism, Oxford and New York: Oxford University Press.
Thus, I find it preferable to use the term desert father although the desert was not always the dwelling palace of Christian ascetics and monks, the ideal was to behave as if it were. Late antique sources often use both terms indiscriminately, without regard to the actual living conditions of their heroes. 83).ħ. Christian desert literature provided a substitute spiritual pilgrimage that spared one of the dangers and cost of travel.Ĩ. We understand an ascetic as someone who abandoned the world and wondered alone in pursuit of God whereas a monk stayed with others in an organised community. A history of celibacy, Cambridge: Da Capo Press. ).Ħ. the desert was seen as a realm of freedom by early Christians according to Abbott ( 2001 Abbott, E. the origin of Satan, London, New York, Victoria, Ontario and Auckland: Penguin.
the devil: Perception of evil from antiquity to primitive Christianity, Ithaca and London: Cornell University Press. 134).ĥ. For the interesting history of the devil and the typology of his helpers, the demons, see (Russell, 1987 Russell, JB. Insights from medical and Mediterranean anthropology, Minneapolis, MN: Augsburg Fortress. ,, , ).ģ. the same root that expels demons is mentioned for a second time in Josephus in Jewish War 7.185.Ĥ. Apparently spittle was the way to cure a blind man in late antiquity, (read Jesus’ cure of the blind man of Bethsaida with spittle in Mark 8.22–26 and Pilch, 2000 Pilch, JJ. Jinn, Psychiatry and contested notions of misfortune among East London Bangladeshis. Dein, Alexander, Napier, 2008 Dein, S, Alexander, M and Napier, AD. 51–69), and for contemporary ideas about spirit possession in psychiatry see (Littlewood, 2004 Littlewood, R. Jesus’ miracles in historical context, London: SPCK. For the anthropology of healing and of spirit possession see (Eve, 2009 Eve, E.
2. Empedocles, Pythagoras, Apollonius of Tyana, and Simon Magus being some of the most famous.
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