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Тайна Трех. Египет и Вавилон
Автор Дмитрий Сергеевич Мережковский12+40 читателей
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Дата написания1924-12-31
Язык книгиru
Язык оригинала0
СерияТайна Трех, 1
Возрастное ограничение12+
Описание
Автор исследует древние мифы и религиозные традиции Египта и Вавилона, чтобы показать, как единство личности, пола и общества – «Тайна Трех» – формирует истинное божественное общество и как современный кризис веры, атеизма и социализма разрушает связь с Троицей.
Главный конфликт / проблема
Конфликт между истиной и ложью в религиозном мире, потеря связи с Троицей и критика атеизма и социализма как новых вер, заменяющих традиционную христианскую доктрину
Ключевые идеи
- Тайна Трех как фундаментальная религиозная истина
- Кризис современного мира: конфликт истины и лжи
- Атеизм и социализм как новые формы религиозной ложи
- Личная мотивация автора писать для себя и немногих читателей
- Апокалипсис как источник вдохновения и критики
- Тайна Трех: синтез личности, пола и общества как путь к царству Божьему.
- Египет как источник и символ этой тайны через пирамиды и сфинкс.
- Животные как носители божественной энергии и посредники в обрядах.
- Осирис как символ возрождения, объединяющий триединство Бога.
- Синтез многобожия и единобожия в египетской религии.
- Сексуальная символика как центр религиозного и философского мышления
- Два завета – Отчий и Сыновний – противопоставлены полю и противополю
Вывод
Книга приводит к выводу, что единство личности, пола и общества в форме Троицы является ключом к истинному божественному обществу, а древние цивилизации предоставляют примеры, которые помогают понять современную духовную кризис
Кому полезна
- учёные в области религиоведения и истории древних цивилизаций
- теологи и философы
- студенты и преподаватели религиозных дисциплин
- религиозные лидеры и шире аудитория, интересующаяся духовностью
Главные темы
- Тайна Трех – единство личности, пола и общества
- Сравнение христианской и древнеегипетской/вавилонской теократии
- Критика атеизма и социализма как новых вер
- Мифология Осириса, Гильгамеша и Таммуза
- Историко‑культурные связи Египта и Вавилона
- Роль Троицы в современном духовном кризисе
Персонажи
- Дмитрий Сергеевич Мережковский — Писатель, живший в эмиграции, который после апокалипсиса в родине начал исследовать древние тексты, чтобы понять духовную жизнь до‑потопных времен и критиковать современный кризис веры.
- Гильгамеш — Ищет знание и бессмертие, символизирует стремление к вечной жизни. После пережитой любви через смерть он стремится к вечной жизни, покидает трон и отправляется в путешествие.
- Осирис — Символ возрождения, объединяющий три ипостася Бога.
- Изида — Восстанавливает тело Осириса и возрождает его, участвует в ритуалах возрождения, символизируя женскую часть.
- Иштар — Представляет и мужское, и женское, символизируя и разрушение, и возрождение.
- Таммуз — Символизирует смерть и воскресение, соединяется с Иштар в ином роду.
- Адам — Показывает страх перед Богом из‑за наготы и стыда, сравнивается с Гильгамешем в контексте поиска знания.
- Моисей — Ведет обрезание, символизирующее связь с Богом.
- Петр Великий — Упоминается как символ связи прошлого и настоящего, а также как основатель собора Пресвятой Троицы.
- Василий Васильевич Розанов — Автор цитат, объясняющих невозможность полного понимания тайны Трех в рамках христианства.
- Гаммураби — Создал кодекс, подчёркивающий справедливость и мир, отменивший кровавую месть.
- Anu — Первое божественное начало в триединой системе Вавилона.
Цитаты
- Слава Пресвятой Троице! Слава Отцу, Сыну и Духу! Слава Божественному Трилистнику!
- Мы живем в лучшем из миров. Это убеждение издавна утешает мыслящую часть человечества.
- Будут два одна плоть, – только ли о брачной любви это сказано? Нет, как два, так и все будут одна плоть, одна кровь в таинстве Плоти и Крови, в тайне Церкви – Царства Божьего – божественного Общества.
- Побежало тесно, тучно, многоликое Оно. Упоительно – и скучно, Хорошо – и все равно… Жадны звонкие копыта, Шумно, дико и темно; Там веселье с кровью слито, Тело в тело вплетено.
- "Воскресение плоти – это не просто возрождение души, а возрождение самого тела, которое было разрушено и затем восстановлено"
- "Животные, как лотос, скарабей и другие, служат посредниками между миром смертных и божественным"
- Будут два одна плоть
- Пол выходит из границ естества; он вне‑естествен и сверх‑естествен…
- «Пирамида – лестница для Озириса, восходящего на небо»
- «Тому, кто сделал зло тебе, плати добром»
Сводка по автору из Wikidata
1865–1941. 德米特里·梅列日科夫斯基. русский писатель, поэт, литературный критик, переводчик, историк, религиозный философ, общественный деятель (1865—1941)
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Страница 75 из 78VI
Тут мы уже ничего не понимаем, глупеем окончательно. Еще бы! Ведь это не Маркс и не Эйнштейн; это – детски-простое, но самое ненужное для нас, и потому самое непонятное.
О двуполости мы знаем только по Краффт-Эбингу: гермафродит – двуполое чудовище. Как могли эллины, люди совершенного изящества, поклониться такому уродству? Как могли римляне, люди совершенного разума, поклониться такой нелепости? Кажется, все века и народы сошли с ума – все, кроме нас.
VII
Существует биологический закон: нет однополых особей, все промежуточны. Всякая особь данного пола таит в себе зародыш пола противоположного, мужская – женского, женская – мужского; во всякой особи есть то, что сближает края полового расщепа, замыкая особь в ее самодовлеющей целости – будущей личности. Биологический предел однополости – совершенная безличность: только самец, только самка – так же неосуществим, как предел двуполости – совершенная личность.
Или проще: всякий мужчина – чуть-чуть женщина, всякая женщина – чуть-чуть мужчина, и только потому – не самец и не самка, не зверь, а человек (Вейнингер. Пол и характер, рус. перев., 330, et passim).
Это неустойчивое равновесие мужского и женского в биологической особи и есть путь к человеческой личности. «Личность есть равноденствие полов» (Розанов). Личное, духовное есть двуполое.
VIII
В нашей изначальной религиозной бездарности, безличности-однополости – мы этого никогда не поймем; не поймем, почему в самых гениальных, духовных, личных лицах человеческих – Александра Великого, Наполеона, Леонардо да Винчи, юного Гете, Байрона – сквозь мужское просвечивает женское, или даже девичье, и в этом их главная прелесть, ибо нет на земле большей прелести. Но не для нас: нас уже не привлекает даже неземная прелесть Того, Кто сказал: «Когда два будут одно, и мужское будет женским, и не будет ни мужского, ни женского, приидет царствие Божие».
IX
Два ассиро-вавилонских ангела, стоя друг против друга, по обеим сторонам Древа Жизни, прикасаются к нему чешуйчатым, наподобие кедровой шишки, конусом. Это священное изображение повторяется бесчисленно на стенных изваяниях, резных камнях, глиняных призмах, цилиндрах, глазированных кирпичах, вышивках тканей. Что означает оно?
Финиковая пальма, кормилица Сенаара, – растение двуполое. Одна мужская пальма приходится на сотни женских. Естественное оплодотворение цветочною пылью, разносимою ветром и насекомыми, редко и недостаточно. Чтобы получить съедобный плод, люди оплодотворяют дерево искусственно, влезают на него и опыляют женский цветок пылью мужского. Уже Геродот (1, 193), Теофраст (Hist. plant., II), – и Плиний Натуралист (Hist. natur., XIII, 7) – знали об этом. Можно видеть, и в наши дни, людей, занятых этой работою, в Месопотамии, во время цветения финиковых пальм.
Тою же работою заняты и Божии работники, ангелы, на ассиро-вавилонских священных изображениях. Конус, которым прикасаются они к Древу Жизни, есть мужской цвет пальмы. Что для египтян крест с рукоятью, ankh, для христиан – четырехконечный крест, то для вавилонян этот оплодотворяющий конус-фалл. Тут же рядом с ним, над Древом Жизни, реет параллелограмм ктеиса, как всегда, между солнечным диском, лунным серпом и звездами, в знак того, что изображаемая тайна совершается на небе: небесная тайна пола есть вечная жизнь, Воскресение.
Х
По небу полуночи Ангел летел И тихую песню он пел… Он душу младую в объятиях нес Для мира печали и слез…
Так ассиро-вавилонские ангелы несут с неба на землю звездную пыль человеческих душ, цветочную пыль с Древа Жизни – Божий сев.
«Бог взял семена из миров иных и посеял на сей земле, и возрастил сад Свой и взошло все, что могло взойти; но взрощенное живет лишь чувством соприкосновения своего с таинственным миром иным» (Достоевский).
XI
«Ты находился в Эдеме, саду Божием… Ты был Херувимом помазанным… ходил среди огнистых камней» (Иез. XXVIII, 13–14), сказано в пророчестве Тиру, а может быть, и всему Ханаану, Вавилону, Хеттее, Эгее, Египту, Израилю – всей Отчей древности, ибо вся она поклоняется этим «огнистым камням», бэтилам.
Βαίτιλοσ, по-европейски bethil, значит «дом Божий» (Быт. XXIII, 17). В этих упавших с неба, небесным огнем опаленных, черных камнях-аэролитах обитают звездные боги. В городе Уруке (Эрехе), посвященном богине Иштар, семь бэтилов – семь богов звездных. И в Уре Халдейском, Авраам Вавилонянин мог поклоняться таким богам. Внук Авраама, Иаков-Израиль взял камень, положил себе в изголовие, уснул и увидел во сне лестницу, восходящую в небо: «И вот, Ангелы Божии восходят и нисходят по ней» (как «невесты Божии», ennitu – по семи уступам вавилонской башни, зиккурата). «Иаков пробудился от сна своего и сказал: истинно, Господь присутствует на месте сем, а я и не знал!.. Как страшно место сие! это не что иное, как дом Божий (Beth-il), это врата небесные!» (Быт. XXVIII, 12–17). Врата небесные, Врата Божии, Bab-ilu – Вавилон. И воздвиг Иаков на том месте священный камень, Бэтил.
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Заглянув в глаза Зверю, Мережковский задался теми же вопросами и обратился за их разрешением к глубокой древности. Чтобы как следует разобраться в духовной жизни этих в буквальном смысле слова до-Потопных времен, он изучил гору древних текстов, многие из которых, видимо, никогда не будут переведены на русский язык. В результате получилась блестящая книга о современном человечестве, со всеми его достоинствами и слабостями, осененная неизбежной перспективой грядущего Страшного Суда. С выводами автора можно, конечно, не соглашаться, но лучше все-таки сначала прочитать эту книгу.","catalogType":"PUBLIC_DOMAIN","catalogTypeLabel":"Общественное достояние","authorLine":"Дмитрий Сергеевич Мережковский","authors":[{"id":"702a7421-aa61-102a-94d5-07de47c81719","displayName":"Дмитрий Сергеевич Мережковский","protectedUrl":"/author/702a7421-aa61-102a-94d5-07de47c81719","wikipediaUrl":"https://ru.wikipedia.org/wiki/%D0%9C%D0%B5%D1%80%D0%B5%D0%B6%D0%BA%D0%BE%D0%B2%D1%81%D0%BA%D0%B8%D0%B9%2C_%D0%94%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D0%B9_%D0%A1%D0%B5%D1%80%D0%B3%D0%B5%D0%B5%D0%B2%D0%B8%D1%87","wikidataUrl":"https://www.wikidata.org/wiki/Q326459"}],"genres":[{"id":6442,"title":"книги по философии","token":null,"publicUrl":"https://bookra.app/genre/6442"},{"id":5189,"title":"религиозные тексты","token":null,"publicUrl":"https://bookra.app/genre/5189"}],"keywords":[],"facts":[{"key":"dateWritten","label":"Дата написания","value":"1924-12-31"},{"key":"bookLanguage","label":"Язык книги","value":"ru"},{"key":"sourceLanguage","label":"Язык оригинала","value":"0"},{"key":"series","label":"Серия","value":"Тайна Трех, 1"},{"key":"adult","label":"Возрастное ограничение","value":"12+"}],"seoSections":[{"key":"summaryShort","title":"Описание","body":"Автор исследует древние мифы и религиозные традиции Египта и Вавилона, чтобы показать, как единство личности, пола и общества – «Тайна Трех» – формирует истинное божественное общество и как современный кризис веры, атеизма и социализма разрушает связь с Троицей."},{"key":"conflict","title":"Главный конфликт / проблема","body":"Конфликт между истиной и ложью в религиозном мире, потеря связи с Троицей и критика атеизма и социализма как новых вер, заменяющих традиционную христианскую доктрину"},{"key":"keyIdeas","title":"Ключевые идеи","body":["Тайна Трех как фундаментальная религиозная истина","Кризис современного мира: конфликт истины и лжи","Атеизм и социализм как новые формы религиозной ложи","Личная мотивация автора писать для себя и немногих читателей","Апокалипсис как источник вдохновения и критики","Тайна Трех: синтез личности, пола и общества как путь к царству Божьему.","Египет как источник и символ этой тайны через пирамиды и сфинкс.","Животные как носители божественной энергии и посредники в обрядах.","Осирис как символ возрождения, объединяющий триединство Бога.","Синтез многобожия и единобожия в египетской религии.","Сексуальная символика как центр религиозного и философского мышления","Два завета – Отчий и Сыновний – противопоставлены полю и противополю"]},{"key":"conclusion","title":"Вывод","body":"Книга приводит к выводу, что единство личности, пола и общества в форме Троицы является ключом к истинному божественному обществу, а древние цивилизации предоставляют примеры, которые помогают понять современную духовную кризис"},{"key":"audience","title":"Кому полезна","body":["учёные в области религиоведения и истории древних цивилизаций","теологи и философы","студенты и преподаватели религиозных дисциплин","религиозные лидеры и шире аудитория, интересующаяся духовностью"]},{"key":"topics","title":"Главные темы","body":["Тайна Трех – единство личности, пола и общества","Сравнение христианской и древнеегипетской/вавилонской теократии","Критика атеизма и социализма как новых вер","Мифология Осириса, Гильгамеша и Таммуза","Историко‑культурные связи Египта и Вавилона","Роль Троицы в современном духовном кризисе"]},{"key":"characters","title":"Персонажи","body":["Дмитрий Сергеевич Мережковский — Писатель, живший в эмиграции, который после апокалипсиса в родине начал исследовать древние тексты, чтобы понять духовную жизнь до‑потопных времен и критиковать современный кризис веры.","Гильгамеш — Ищет знание и бессмертие, символизирует стремление к вечной жизни. После пережитой любви через смерть он стремится к вечной жизни, покидает трон и отправляется в путешествие.","Осирис — Символ возрождения, объединяющий три ипостася Бога.","Изида — Восстанавливает тело Осириса и возрождает его, участвует в ритуалах возрождения, символизируя женскую часть.","Иштар — Представляет и мужское, и женское, символизируя и разрушение, и возрождение.","Таммуз — Символизирует смерть и воскресение, соединяется с Иштар в ином роду.","Адам — Показывает страх перед Богом из‑за наготы и стыда, сравнивается с Гильгамешем в контексте поиска знания.","Моисей — Ведет обрезание, символизирующее связь с Богом.","Петр Великий — Упоминается как символ связи прошлого и настоящего, а также как основатель собора Пресвятой Троицы.","Василий Васильевич Розанов — Автор цитат, объясняющих невозможность полного понимания тайны Трех в рамках христианства.","Гаммураби — Создал кодекс, подчёркивающий справедливость и мир, отменивший кровавую месть.","Anu — Первое божественное начало в триединой системе Вавилона."]},{"key":"quotes","title":"Цитаты","body":["Слава Пресвятой Троице! Слава Отцу, Сыну и Духу! Слава Божественному Трилистнику!","Мы живем в лучшем из миров. Это убеждение издавна утешает мыслящую часть человечества.","Будут два одна плоть, – только ли о брачной любви это сказано? Нет, как два, так и все будут одна плоть, одна кровь в таинстве Плоти и Крови, в тайне Церкви – Царства Божьего – божественного Общества.","Побежало тесно, тучно, многоликое Оно. Упоительно – и скучно, Хорошо – и все равно… Жадны звонкие копыта, Шумно, дико и темно; Там веселье с кровью слито, Тело в тело вплетено.","\"Воскресение плоти – это не просто возрождение души, а возрождение самого тела, которое было разрушено и затем восстановлено\"","\"Животные, как лотос, скарабей и другие, служат посредниками между миром смертных и божественным\"","Будут два одна плоть","Пол выходит из границ естества; он вне‑естествен и сверх‑естествен…","«Пирамида – лестница для Озириса, восходящего на небо»","«Тому, кто сделал зло тебе, плати добром»"]}],"authorSummary":{"key":"authorSummary","title":"Сводка по автору из Wikidata","body":"1865–1941. 德米特里·梅列日科夫斯基. русский писатель, поэт, литературный критик, переводчик, историк, религиозный философ, общественный деятель (1865—1941)"},"hasArtifacts":true,"canReadInApp":true,"readUrl":"https://web.bookra.app/?startapp=r_793105","artifactsUrl":"https://web.bookra.app/?startapp=b_793105","readCtaLabel":"Читать бесплатно","artifactsCtaLabel":"AI-разбор","appReadLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=r_793105","vk":"https://vk.com/app54470698#startapp=r_793105","max":"https://max.ru/id7751370047_bot?startapp=r_793105","web":"https://web.bookra.app/?startapp=r_793105"},"appAnalysisLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=b_793105","vk":"https://vk.com/app54470698#startapp=b_793105","max":"https://max.ru/id7751370047_bot?startapp=b_793105","web":"https://web.bookra.app/?startapp=b_793105"},"guestReaderUrl":"/books/2IfBPKcR?page=75#reader-content","authorCtaLabel":"Все книги автора","authorProtectedUrl":"/author/702a7421-aa61-102a-94d5-07de47c81719","readersCount":40,"adultLabel":"12+","yearLabel":null,"datePublished":null,"publisherLabel":null,"isbn":null,"oclc":null,"lccn":null,"partnerUrl":null,"accessNote":"Полный текст книги и AI-разбор откроются на защищенных страницах BookRa после входа."},"reader":{"page":75,"totalPages":78,"hasPrev":true,"hasNext":true,"prevPageUrl":"/books/2IfBPKcR?page=74#reader-content","nextPageUrl":"/books/2IfBPKcR?page=76#reader-content","progressLabel":"Страница 75 из 78","sections":[{"id":"id231:23","kind":"heading","text":"VI"},{"id":"id231:24","kind":"paragraph","text":"Тут мы уже ничего не понимаем, глупеем окончательно. Еще бы! Ведь это не Маркс и не Эйнштейн; это – детски-простое, но самое ненужное для нас, и потому самое непонятное."},{"id":"id231:25","kind":"paragraph","text":"О двуполости мы знаем только по Краффт-Эбингу: гермафродит – двуполое чудовище. Как могли эллины, люди совершенного изящества, поклониться такому уродству? Как могли римляне, люди совершенного разума, поклониться такой нелепости? Кажется, все века и народы сошли с ума – все, кроме нас."},{"id":"id231:26","kind":"heading","text":"VII"},{"id":"id231:27","kind":"paragraph","text":"Существует биологический закон: нет однополых особей, все промежуточны. Всякая особь данного пола таит в себе зародыш пола противоположного, мужская – женского, женская – мужского; во всякой особи есть то, что сближает края полового расщепа, замыкая особь в ее самодовлеющей целости – будущей личности. Биологический предел однополости – совершенная безличность: только самец, только самка – так же неосуществим, как предел двуполости – совершенная личность."},{"id":"id231:28","kind":"paragraph","text":"Или проще: всякий мужчина – чуть-чуть женщина, всякая женщина – чуть-чуть мужчина, и только потому – не самец и не самка, не зверь, а человек (Вейнингер. Пол и характер, рус. перев., 330, et passim)."},{"id":"id231:29","kind":"paragraph","text":"Это неустойчивое равновесие мужского и женского в биологической особи и есть путь к человеческой личности. «Личность есть равноденствие полов» (Розанов). Личное, духовное есть двуполое."},{"id":"id231:30","kind":"heading","text":"VIII"},{"id":"id231:31","kind":"paragraph","text":"В нашей изначальной религиозной бездарности, безличности-однополости – мы этого никогда не поймем; не поймем, почему в самых гениальных, духовных, личных лицах человеческих – Александра Великого, Наполеона, Леонардо да Винчи, юного Гете, Байрона – сквозь мужское просвечивает женское, или даже девичье, и в этом их главная прелесть, ибо нет на земле большей прелести. Но не для нас: нас уже не привлекает даже неземная прелесть Того, Кто сказал: «Когда два будут одно, и мужское будет женским, и не будет ни мужского, ни женского, приидет царствие Божие»."},{"id":"id231:32","kind":"heading","text":"IX"},{"id":"id231:33","kind":"paragraph","text":"Два ассиро-вавилонских ангела, стоя друг против друга, по обеим сторонам Древа Жизни, прикасаются к нему чешуйчатым, наподобие кедровой шишки, конусом. Это священное изображение повторяется бесчисленно на стенных изваяниях, резных камнях, глиняных призмах, цилиндрах, глазированных кирпичах, вышивках тканей. Что означает оно?"},{"id":"id231:34","kind":"paragraph","text":"Финиковая пальма, кормилица Сенаара, – растение двуполое. Одна мужская пальма приходится на сотни женских. Естественное оплодотворение цветочною пылью, разносимою ветром и насекомыми, редко и недостаточно. Чтобы получить съедобный плод, люди оплодотворяют дерево искусственно, влезают на него и опыляют женский цветок пылью мужского. Уже Геродот (1, 193), Теофраст (Hist. plant., II), – и Плиний Натуралист (Hist. natur., XIII, 7) – знали об этом. Можно видеть, и в наши дни, людей, занятых этой работою, в Месопотамии, во время цветения финиковых пальм."},{"id":"id231:35","kind":"paragraph","text":"Тою же работою заняты и Божии работники, ангелы, на ассиро-вавилонских священных изображениях. Конус, которым прикасаются они к Древу Жизни, есть мужской цвет пальмы. Что для египтян крест с рукоятью, ankh, для христиан – четырехконечный крест, то для вавилонян этот оплодотворяющий конус-фалл. Тут же рядом с ним, над Древом Жизни, реет параллелограмм ктеиса, как всегда, между солнечным диском, лунным серпом и звездами, в знак того, что изображаемая тайна совершается на небе: небесная тайна пола есть вечная жизнь, Воскресение."},{"id":"id231:36","kind":"heading","text":"Х"},{"id":"id231:37","kind":"paragraph","text":"По небу полуночи Ангел летел И тихую песню он пел… Он душу младую в объятиях нес Для мира печали и слез…"},{"id":"id231:38","kind":"paragraph","text":"Так ассиро-вавилонские ангелы несут с неба на землю звездную пыль человеческих душ, цветочную пыль с Древа Жизни – Божий сев."},{"id":"id231:39","kind":"paragraph","text":"«Бог взял семена из миров иных и посеял на сей земле, и возрастил сад Свой и взошло все, что могло взойти; но взрощенное живет лишь чувством соприкосновения своего с таинственным миром иным» (Достоевский)."},{"id":"id231:40","kind":"heading","text":"XI"},{"id":"id231:41","kind":"paragraph","text":"«Ты находился в Эдеме, саду Божием… Ты был Херувимом помазанным… ходил среди огнистых камней» (Иез. XXVIII, 13–14), сказано в пророчестве Тиру, а может быть, и всему Ханаану, Вавилону, Хеттее, Эгее, Египту, Израилю – всей Отчей древности, ибо вся она поклоняется этим «огнистым камням», бэтилам."},{"id":"id231:42","kind":"paragraph","text":"Βαίτιλοσ, по-европейски bethil, значит «дом Божий» (Быт. XXIII, 17). В этих упавших с неба, небесным огнем опаленных, черных камнях-аэролитах обитают звездные боги. В городе Уруке (Эрехе), посвященном богине Иштар, семь бэтилов – семь богов звездных. И в Уре Халдейском, Авраам Вавилонянин мог поклоняться таким богам. Внук Авраама, Иаков-Израиль взял камень, положил себе в изголовие, уснул и увидел во сне лестницу, восходящую в небо: «И вот, Ангелы Божии восходят и нисходят по ней» (как «невесты Божии», ennitu – по семи уступам вавилонской башни, зиккурата). «Иаков пробудился от сна своего и сказал: истинно, Господь присутствует на месте сем, а я и не знал!.. Как страшно место сие! это не что иное, как дом Божий (Beth-il), это врата небесные!» (Быт. XXVIII, 12–17). Врата небесные, Врата Божии, Bab-ilu – Вавилон. И воздвиг Иаков на том месте священный камень, Бэтил."}],"toc":[{"id":"id2322:0:1","label":"Annotation","page":1,"pageUrl":"/books/2IfBPKcR#reader-content"},{"id":"id2321:0:1","label":"Дмитрий Сергеевич Мережковский Тайна Трех. 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