History. 
Storrs, Richard S.:  Bernard of Clairvaux. 
STRYPE, J.:  Annals of the Reformation. 
Stubbs, William:  Lectures on the Study of Medieval History. 
Taunton, Ethelred L.:  The English Black Monks of St. Benedict. 
Thompson, R.W.:  The Footprints of the Jesuits. 
Thurston, H.:  The Life of St. Hugh of Lincoln. 
Traill, H.D.:  Social England. 
Trench, Richard C.:  Lectures on Medieval Church History. 
Trevelyan, George M.:  England in the Age of Wycliffe. 
Vaughan, Robert:  Revolutions in English History. 
Vaughan, Robert:  Hours with the Mystics. 
Waddington, George:  History of the Church. 
Waterman, Lucius:  The Post-Apostolic Age. 
White, A.D.:  A History of the Warfare of Science with Theology. 
White, James:  The Eighteen Christian Centuries. 
Woodhouse, Frederick C.:  The Military Religious Orders of
  the Middle Ages.

Encyclopaedias:  McClintock and Strong, Schaff-Herzog, Brittanica,
  English, and Johnson. (Articles on “Monasticism,”
  “Benedict,” “Francis,” “Dominic,” “Loyola,” etc.)

Many other authorities were consulted by the author, but only those works that are easily accessible and likely to prove of direct value to the student are cited above.

MONKS

AND MONASTERIES

I

MONASTICISM IN THE EAST

The monk is a type of religious character by no means peculiar to Christianity.  Every great religion in ancient and modern times has expressed itself in some form of monastic life.

The origin of the institution is lost in antiquity.  Its genesis and gradual progress through the centuries are like the movement of a mighty river springing from obscure sources, but gathering volume by the contributions of a multitude of springs, brooks, and lesser rivers, entering the main stream at various stages in its progress.  While the mysterious source of the monastic stream may not be found, it is easy to discover many different influences and causes that tended to keep the mighty current flowing majestically on.  It is not so easy to determine which of these forces was the greatest.

“Monasticism,” says Schaff, “proceeds from religious seriousness, enthusiasm and ambition; from a sense of the vanity of the world, and an inclination of noble souls toward solitude, contemplation, and freedom from the bonds of the flesh and the temptations of the world.”  A strong ascetic tendency in human nature, particularly active in the Orient, undoubtedly explains in a general way the origin and growth of the institution.  Various forms of philosophy and religious belief fostered this monastic inclination from time to time by imparting fresh impetus to the desire for soul-purity or by deepening the sense of disgust with the world.