The Economos made a general statement.
You demanded proof from the Economos to substantiate his allegation.
I gave you generalized examples to support the Economos's generalized allegation.
You demanded further proof and dismissed my argument regarding enumeration.
I have now given you specific cites to translations from critical editions that are proof of the Economos position. Said cites are your specific examples. I also provided you proof from the Kathismas a specific proof regarding enumeration.
You now criticize the specifics proofs as (a) not proving the generalized allegation, (b) as cites without context, and (c) not a tangible example.
The cites are your specific tangible credible evidence. I am sorry, but I do not have the time to type them up for you. To quote Blessed John Duns Scotus from the translation by my late friend Father Allan Wolter, OFM, Duns Scotus on the Will and Morality (Catholic University of America Press, 1986), "Look it up." And, if you look them up, you will find the context provided by the translators and that will be your tangible evidence. As for the Kathismas, your context is the Horologion and the Office of Vespers.
If I put words in your mouth, I am sorry, but I do not have time, and I suspect, neither does the Economos. to type up the citations. If you gave me your email I could scan some of them and send them to you.
Further context for Evagrius and his disciple Cassian:http://evagriusponticus.net/
by Joel Kalvesmaki
by Father Luke Dysinger, OSB - Father Luke has his own translations and here it is from the Praktikos
Dysinger provides for free his translations: Here is #12 from the Praktikos with the Greek:
12. THE demon of acedia, which is also called the noonday demon (Ps 90.6), is the most burdensome of all the demons. It besets the monk at about the fourth hour (10 am) of the morning, encircling his soul until about the eighth hour (2 pm).
ιβʹ (12) Ὁ τῆς ἀκηδίας δαίμων͵ ὃς καὶ μεσημβρινὸς καλεῖται͵ πάντων τῶν δαιμόνων ἐστὶ βαρύτατος· καὶ ἐφίσταται μὲν τῷ μοναχῷ περὶ ὥραν τετάρτην͵ κυκλοῖ δὲ τὴν ψυχὴν αὐτοῦ μέχρις ὥρας ὀγδόης.
 First it makes the sun appear to slow down or stop , so the day seems to be fifty hours long.
Καὶ πρῶτον μὲν τὸν ἥλιον καθορᾶσθαι ποιεῖ δυσκίνητον ἢ ἀκίνητον͵ πεντηκοντάωρον τὴν ἡμέραν δεικνύς.
 Then it forces the monk to keep looking out the window and rush from his cell to observe the sun in order to see how much longer it is to the ninth [hour, i.e. 3 pm], and to look about in every directions in case any of the brothers are there.
Ἔπειτα δὲ συνεχῶς ἀφορᾶν πρὸς τὰς θυρίδας καὶ τῆς κέλλης ἐκπηδᾶν ἐκβιάζεται͵ τῷ τε ἡλίῳ ἐνατενίζειν πόσον τῆς ἐνάτης ἀφέστηκε͵ καὶ περιβλέπεσθαι τῇδε κἀκεῖσε μή τις τῶν ἀδελφῶν.
 Then it assails him with hatred of his place, his way of life and the work of his hands; that love has departed from the brethren and there is no one to console him (cf. Lam 1.17, 21).
Ἔτι δὲ μῖσος πρὸς τὸν τόπον ἐμβάλλει καὶ πρὸς τὸν βίον αὐτόν͵ καὶ πρὸς τὸ ἔργον τὸ τῶν χειρῶν· καὶ ὅτι ἐκλέλοιπε παρὰ τοῖς ἀδελφοῖς ἡ ἀγάπη καὶ οὐκ ἔστιν ὁ παρακαλῶν·
 If anyone has recently caused the monk grief the demon adds this as well to amplify his hatred [of these things]
εἰ δὲ καί τις κατ΄ ἐκείνας τὰς ἡμέρας εἴη λυπήσας τὸν μοναχόν͵ καὶ τοῦτο εἰς αὔξησιν τοῦ μίσους ὁ δαίμων προστίθησιν.
 It makes him desire other places where he can easily find all that he needs and practice an easier, more convenient craft After all, pleasing the Lord is not dependent on geography, the demon adds; God is to be worshipped everywhere.
Ἄγει δὲ αὐτὸν καὶ εἰς ἐπιθυμίαν τόπων ἑτέρων ἐν οἷς ῥᾳδίως τὰ πρὸς τὴν χρείαν ἔστιν εὑρεῖν καὶ τέχνην μετελθεῖν εὐκοπωτέραν μᾶλλον καὶ προχωροῦσαν· καὶ ὡς οὐκ ἔστιν ἐν τόπῳ τὸ εὐαρεστεῖν τῷ Κυρίῳ προστίθησιν· πανταχοῦ γάρ͵ φησί͵ τὸ θεῖον προσκυνητόν.
 It combines this with remembrance of his relatives and his former way of life, and depicts to him a long life, placing before his eyes a vision of the burdens of the ascetic life.
Συνάπτει δὲ τούτοις καὶ μνήμην τῶν οἰκείων καὶ τῆς προτέρας διαγωγῆς· καὶ χρόνον τῆς ζωῆς ὑπογράφει μακρόν͵ τοὺς τῆς ἀσκήσεως πόνους φέρων πρὸ ὀφθαλμῶν·
So, it employs, as they say, every [possible] means to move the monk to leave his cell and flee the racecourse.
καὶ πᾶσαν τὸ δὴ λεγόμενον κινεῖ μηχανὴν ἵνα καταλελοιπὼς ὁ μοναχὸς τὴν κέλλαν φύγῃ τὸ στάδιον.
No other demon comes immediately after this one; rather, after the struggle the soul receives in turn a peaceful state and unspeakable joy
Τούτῳ τῷ δαίμονι ἄλλος μὲν εὐθὺς δαίμων οὐχ ἕπεται· εἰρηνικὴ δέ τις κατάστασις καὶ χαρὰ ἀνεκλάλητος μετὰ τὸν ἀγῶνα τὴν ψυχὴν διαδέχεται.
Dysinger's translation substantialy agrees with Sinkiewicz's.