He is the one who will not lose the primacy in any good competition, who, as the proverb says, takes up every stone in order to at least keep up with others, and if possible, to claim the primacy; who is active and industrious in everything that brings common benefit. It was he who treated the matter as an unheard-of success, jealous of sincere zeal for his brothers, but above all inspired by grace from above. Moreover, he himself, of his own free will, took up this enterprise. Because this is the only way it had to happen: whoever shone with moral virtues appropriated the right to publish a bible of morality.

As if from under a bushel, he extracted from the former darkness and oblivion this shining torch of morality. In addition, he erected at his own expense a printing press, this high candlestick, this soaring lighthouse, and thus not only allowed it to radiate abundant light accessible to all, but also made it known almost throughout the entire universe, wherever the word of salvation could reach. And in this way he moved everyone to the practice of virtues, and through virtues to the glory of God, thus becoming a co-worker with the glory of God. And to work for the glory of God is, without a doubt, a glory that surpasses any glory. Do you see how high such an honor is?

Now this most precise measure of virtues is coming to light, this school of impassibility, these experienced reasoning of the wise Fathers, this pious exposition of the elders' counsels — in a word, this unique treasury of all moral blessings. Let the Solons be silent, May the Lycurgus be scattered, may the Socrates be darkened, may the Aristotles and Platos and all the rest of the external sages who have ever written about the moral virtues be hidden! Let all of them together yield seniority to this book. They have deviated far from the goal of ethics, the true good. The goal of their philosophy is not God (Who alone is the highest of all goods, and by turning to Whom every virtue acquires its value), but a natural and temporary good. And if they are mistaken in their purpose, it is clear that they do not teach the true virtues, at least if, according to them, every state of a thing is determined by its end.

And now you, all those who are called to be partakers of heaven and Orthodoxy, who look to the one God and wish to adorn your souls with all kinds of virtues, stretch out your hands like golden pillars, and with deep joy receive this book into your holy embrace, as the sacred beginnings and light of the law. And when you read it, and reread it, and pluck the ripe fruits of spiritual benefit, do not refuse, I beg you, – pray to the Lord for the one by whose means these fruits were grown, and, of course, for the one who gave them to drink with his work. After all, in this you can show your desire to be grateful. And then, if you love the Fathers of this book (for the Lord also pleased to love them) and ask them questions every day, you will arrange your life according to their elderly and divinely wise advice, as according to a certain measure, according to the commandment: "Ask your father, and he will tell you your elders, and they will tell you" (Deuteronomy 32:10). 7). And by arranging your life in this way, you will become workers of moral virtues. And in your labors on these virtues, glorify "our Father who is in heaven, with His only-begotten Son and His life-giving Spirit, the one God of all. To Him is due all glory, honor and worship forever and ever. Amen."

CHAPTER 1. That you should never despair, even if you have sinned greatly, but hope for salvation through repentance

1. From St. Palladius (about John of Lycus)

The Monk John of Lycus (more about him in another chapter), concerning the avoidance of conversation with women, told us the following: "There was a certain youth in the city, who sinned much and grievously. But by the mania of God he was contrite for the multitude of his sins. Then he went to the cemetery and locked himself in one of the tombs. There, prostrated on the ground, emitting heavy groans from the depths of his heart, he mourned his former life.

Thus a week passed, and in the night those demons appeared to him who had previously harmed him so much.

— Где же этот распутник, — завопили они, — где тот, что вдоволь пожил в разврате, а теперь вдруг ни с того ни с сего стал У нас таким чистеньким и хорошим! Как ни на что не годен — так и вспомнил про христианство и воздержание! Да что хорошего ему ждать — он ведь так погряз в наших пороках!

— Что же ты не встанешь–то с пола, — продолжали они, — не пойдешь с нами по обычным делам? Тебя ждут блудницы да кабатчики — неужто не пойдешь, не утолишь страстей? Для тебя и так все надежды позади, а коли будешь так себя изводить — то приговор не за горами! И что это ты, бедняга, так торопишься быть наказанным? Что тебе так не терпится поскорее попасть на суд? Все, что только есть беззаконного, ты перепробовал, за все это ты в нашей власти, — и ты еще смеешь удирать? Что молчишь? Или не согласен? Так ты пойдешь с нами или нет?

Но юноша продолжал плакать, не отвечал им и даже не слушал. Тогда бесы, ничего от него не добившись, схватили его и стали тяжко мучить. Истерзав ему все тело пытками, они бросили его полумертвым и ушли. А юноша по–прежнему остался недвижим и лишь проливал слезы в неизбывном покаянии.

Между тем родные стали искать его и нашли. Когда они узнали, что с ним приключилось, они стояли на том, чтобы перенести его в дом. Однако юноша не согласился. На следующую ночь бесы вновь пришли и подвергли его пыткам еще более страшным. Но когда вновь пришли его близкие, он не позволил себя унести оттуда.

— Лучше умереть, чем снова впасть в ту же скверну, — сказал он им.