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Many ancient cultures claimed that there were portals to other worlds and gates to star systems where “creators” lived. From the point of view of worldly wisdom, these legends are just ordinary myths and legends. However, supporters of the unknown perked up when recently declassified FBI files revealed claims that our Earth was visited by beings from other dimensions and planets. NASA has announced that the "portals" actually appear to be hidden in the Earth's magnetic field.

1. Gate of the Gods

Peru
In 1996, the site was discovered by José Luis Delgado Mamani while he was attempting to explore the High Marka Mountain region of Peru. The “Gateway of the Gods,” according to local tribes, was once “the gateway to the land of the gods.” Mamani even claims that in his dream he saw a path leading to a doorway made of pink marble, and also that he saw a smaller door that was open, revealing “a brilliant blue light emanating from what appeared to be shimmering tunnel."

The "Doors of the Gate of the Gods" are actually two doorways shaped like the letter "T". The larger doorway measures seven meters wide and seven meters high, and the smaller one is two meters high. Legends claim that the large door was intended for the gods, and the smaller door could be used by some heroic mortals who then lived among the gods. History says that when Spanish explorers arrived in Peru in the 16th century and began plundering the wealth of the Incas, a priest named Amaru Maru fled from his temple with a valuable gold disc - the "Key of the Seven Rays of the Gods."

Amaru Maru found this door and saw that it was guarded by shaman priests. The priest showed them the golden disk, and after the ritual, a smaller doorway was opened to him, behind which was revealed a tunnel that shone with a blue light. Amaru Maru walked through the doorway, leaving the disk to the shamans, and disappeared from the Earth forever, going into the land of the gods. Interestingly, the researchers did find small circular indentations in the rock near the right column of the smaller doorway, where some kind of disc-shaped object had apparently been inserted.

2. Abu Ghurab

Egypt
The Temple of Abu Ghurab, which is located near the Abusir pyramids, is considered one of the most ancient buildings on the planet. At the base of Abu Ghurab lies an ancient platform of alabaster (Egyptian crystal) that supposedly “vibrates in unison with the vibration of the Earth.” She can also "open up" to a person who is able to communicate with the higher sacred energies of the Universe. Essentially, if you believe the legends, this is a stargate, and the sacred energies are the “Neter” (gods).

Interestingly, the legends about their connections with the Earth and the routes of movement between the world of the gods and our world almost exactly coincide with the legends of the Cherokee - Native Americans. The Cherokees talk about "formless thinking beings" flying on a "wave of sound" from their home in the Pleiades star system to Earth.

3Ancient Stone Structure in Lake Michigan

USA
In 2007, while searching for the remains of sunken ships, scientists discovered a stone structure at a depth of 12 meters in Lake Michigan. The structure, estimated to be 9,000 years old, is essentially the Michigan equivalent of Stonehenge. The discovery was made by Northwestern Michigan University underwater archeology professor Mark Holley and his colleague Brian Abbott.
Their particular attention was drawn to the image of a mastodon carved on one of the stones, which is believed to have gone extinct 10,000 years ago.

The location of this site is still kept secret due to an agreement with local Indian tribes, who would like to reduce the number of visitors to a minimum. Although many mainstream scientists are skeptical about the structure's age, many believe it is the remains of a stargate or wormhole. Mysterious disappearances of ships and people took place in this place, and it even received the name “Michigan Triangle.”

4. Stonehenge

England
One of the most famous stone structures on the planet is also one of the most controversial and discussed. Most historians claim that the famous Stonehenge was built about 5,000 years ago, partly from bluestones that were extracted from a mine 386 kilometers away from the structure. However, geologist Brian John argues that there is no evidence for this claim and no evidence that the supposed quarry where the stones were mined even existed.

It is said that when the first settlements arose in this area 5,000 years ago, Stonehenge already existed, fully built, and was an energy portal or stargate. At least one incident in recent history may support this seemingly crazy theory. In August 1971, a group of hippies disappeared at Stonehenge while trying to tap into the "vibe" of the ancient monument.

At approximately 2 a.m., lightning began to strike over Stonehenge and a severe thunderstorm erupted. A policeman who was on duty near the area, as well as a local farmer, allegedly saw a “blue light” coming from the rocks and heard screams. By the time the policeman reached Stonehenge, all he found were tents and a fire that had gone out in the rain.

5. Ancient Sumerian stargate on the Euphrates River

Iraq
There is a famous Sumerian seal that shows a Sumerian god emerging from the portal of his world on Earth. God appears to be standing on a ladder that starts from the man looking at the seal. On the sides of the god, strange shimmering water columns are visible. Other Sumerian artifacts that purport to prove the existence of stargates include images of the god Ninurta.

In these images, Ninurta clearly wears a modern wristwatch on his hand, while he presses his finger on what appears to be a button on the wall of the airlock in which he is standing. Some scientists suggest that the stargate was located in the Euphrates River and was buried under the ruins of the Mesopotamian city of Eridu for thousands of years.

6. "Gate of the Sun"

Bolivia
According to many people, the "Gate of the Sun" in Bolivia is a portal to the land of the gods. The city of Tiahuanaco is considered one of the most important places in ancient America, as legends claim that the sun god Viracocha appeared in Tiahuanaco and chose this place to create the human race. The gate, carved from a single block of stone, is believed to be 14,000 years old. The gateway depicts "human beings in rectangular helmets."

This has led many researchers to argue that the gate is indeed connected to something astronomical. Although the gate now stands in a vertical position, when it was discovered by European explorers in the mid-1800s, it was in a horizontal position.

7. Stargate Ranmasu Uyana

Sri Lanka
Hidden among the boulders and cave systems of Ranmasu Uyana Royal Park is a star map, or star map, carved into a massive piece of rock wall. The symbols carved into the stone are said to be a code that opens a stargate, allowing whoever opens it to travel from our world to other areas of the universe. Directly opposite the star map are four stone seats or chairs.

The star diagram is called Sakwala Chakraya, which means "Rotating Circle of the Universe". In many ancient Native American legends, stargates or portals were represented as rotating circles. Similar star maps have also been found at other ancient sites such as Abu Ghurab in Egypt and numerous other ancient sites in the South American Andes.

8. Abydos

Egypt
One of the oldest cities in Ancient Egypt, Abydos is perhaps one of the most important and interesting sites in Egyptology. In particular, in the Temple of Seti I, hieroglyphs were found depicting aircraft such as helicopters, as well as something similar to flying saucers. An interesting story is the story of a woman named Dorothy Eady, who claimed to be the reincarnation of the Egyptian peasant girl Bentreshit, who was the secret lover of Pharaoh Seti.

Living in the 20th century, Dorothy was able to transcribe many ancient Egyptian texts, and even knew where archaeologists needed to dig to discover the remains of an ancient city. She seemed to know exactly where everything had once been, such as the location of secret chambers and ancient gardens whose remains had lain underground for centuries. In 2003, US aerospace defense engineer Michael Schratt stated that Abydos was located on a natural stargate.

9. Gobekli Tepe

Türkiye
Considered to be the world's oldest stone temple, Göbekli Tepe has several rings of huge T-shaped stone pillars, each covered with carvings of animals such as lions and sheep. Two similar pillars are located in the middle of these circles, representing something similar to arches. These circled arches are said to be the remains of portals or stargates that the ancient people living in this place once allegedly used as portals leading to the "celestial worlds."

The "T" pillars are very similar to the "Gate of the Gods" at High Mark in Peru. Interestingly, the Incas also told legends about communication through the T-shaped gate with people from the Pleiades star system. The T-shaped pillars at Göbekli Tepe are believed to be around 12,000 years old.

10. Sedona whirlwinds and the "Door of the Gods"

USA
Sedona, a small town in Arizona, was once called Nawanda by Indian tribes. This city was considered sacred. It is said that the desert red rocks that surround the small town can create vortexes that can transport people to another world or dimension. Native Americans believed that spirits lived in these rocks.

It is also believed that in the mountains of Arizona there is a "Door of the Gods" - a strange stone arched portal to another time and space. In the 1950s, it was found by local gold miners, after which some of them (those who tried to get through the door) supposedly disappeared. One of the gold miners said that despite the rain in the area, he saw a bright blue sky behind the arch (and this was the only difference; in all other respects the landscape was the same).

He got scared, got on his horse and returned home. Subsequently, he told all treasure hunters to never go through the arch, even if they found it.

Lovers of history and antiquity will definitely enjoy it.

The Temple of God differs in appearance from other buildings. Very often the temple of God has the shape of a cross at its base, for by the Cross the Savior delivered us from the power of the devil. Often it is arranged in the form of a ship, symbolizing that the Church, like a ship, like Noah’s Ark, leads us across the sea of ​​life to a quiet harbor in the Kingdom of Heaven. Sometimes at the base there is a circle - a sign of eternity or an octagonal star, symbolizing that the Church, like a guiding star, shines in this world.

The temple building is usually topped with a dome representing the sky. The dome is crowned by a head on which a cross is placed - to the glory of the Head of the Church of Jesus Christ. Often, not one, but several chapters are placed on the temple: two chapters mean the two natures (Divine and human) in Jesus Christ, three chapters - the three Persons of the Holy Trinity, five chapters - Jesus Christ and the four Evangelists, seven chapters - the seven sacraments and seven Ecumenical Councils, nine chapters - nine ranks of angels, thirteen chapters - Jesus Christ and the twelve apostles, sometimes more chapters are built.

Above the entrance to the temple, and sometimes next to the temple, a bell tower or belfry is built, that is, a tower on which bells hang, used to call believers to prayer and to announce the most important parts of the service performed in the temple.

According to its internal structure, an Orthodox church is divided into three parts: the altar, the middle church and the vestibule. The altar symbolizes the Kingdom of Heaven. All the believers stand in the middle part. In the first centuries of Christianity, the catechumens stood in the narthex, who were just preparing for the sacrament of Baptism. Nowadays, people who have sinned grievously are sometimes sent to stand in the vestibule for correction. Also in the narthex you can buy candles, submit notes for remembrance, order a prayer service and memorial service, etc. In front of the entrance to the narthex there is an elevated area called the porch.

Christian churches are built with the altar facing east - in the direction where the sun rises: the Lord Jesus Christ, from Whom the invisible Divine light shone for us, we call the “Sun of Truth”, who came “from the heights of the East”.

Each temple is dedicated to God, bearing a name in memory of one or another sacred event or saint of God. If there are several altars in it, then each of them is consecrated in memory of a special holiday or saint. Then all the altars, except the main one, are called chapels.

The most important part of the temple is the altar. The word “altar” itself means “exalted altar.” He usually settles on a hill. Here the clergy perform services and the main shrine is located - the throne on which the Lord Himself is mysteriously present and the sacrament of Communion of the Body and Blood of the Lord is performed. The throne is a specially consecrated table, dressed in two clothes: the lower one is made of white linen and the upper one is made of expensive colored fabric. There are sacred objects on the throne; only clergy can touch it.

The place behind the throne at the very eastern wall of the altar is called the mountain (elevated) place; it is usually made elevated.

To the left of the throne, in the northern part of the altar, there is another small table, also decorated on all sides with clothes. This is the altar on which gifts are prepared for the sacrament of Communion.

The altar is separated from the middle church by a special partition, which is lined with icons and is called an iconostasis. It has three gates. The middle ones, the largest, are called the royal doors, because through them the Lord Jesus Christ Himself, the King of Glory, invisibly passes in the chalice with the Holy Gifts. No one is allowed to pass through these doors except clergy. The side doors - north and south - are also called deacon doors: most often deacons pass through them.

To the right of the royal doors is an icon of the Savior, to the left - the Mother of God, then - images of especially revered saints, and to the right of the Savior is usually a temple icon: it depicts a holiday or a saint in whose honor the temple was consecrated.

Icons are also placed along the walls of the temple in frames - icon cases, and lie on lecterns - special tables with an inclined lid.

The elevation in front of the iconostasis is called the solea, the middle of which - a semicircular protrusion in front of the royal doors - is called the pulpit. Here the deacon pronounces litanies and reads the Gospel, and the priest preaches from here. On the pulpit, Holy Communion is also given to believers.

Along the edges of the solea, near the walls, choirs are arranged for readers and choirs. Near the choirs, banners or icons on silk cloth are placed, hung on gilded poles and looking like banners. As church banners, they are carried out by believers during religious processions. In cathedrals, as well as for the bishop's service, there is also a bishop's pulpit in the middle of the church, on which the bishops vest and stand at the beginning of the liturgy, during prayers and during some other church services.

Today the Royal Doors are an obligatory part of the iconostasis of an Orthodox church. They are located in the center of the iconostasis and are the main entrance to the altar. However, until about the 8th century there were no iconostases in churches, and the concept of “Royal Doors” appeared already in the 4th century. Why these gates are “Royal” and what their significance is explained by the senior lecturer of the department of liturgics of PSTGU Alexander TKACHENKO and the chief architect of the Association of Restorers, corresponding member of the Academy of Architectural Heritage Andrey ANISIMOV.

Gate for the king

“The first Christians gathered for prayer in private homes, and in the 4th century, when Christianity became the state religion, emperors transferred basilicas to Christians - the largest buildings in Roman cities, used for court hearings and trade. The main gates in these buildings were called royal, through which the emperor or bishop entered the temple, explains Alexander Tkachenko. “The people entered the temple through the doors located along the perimeter of the basilica.” In the ancient Church, the main person performing divine services, as well as the head of the community, was the bishop. The service did not begin without the bishop - everyone was waiting for him in front of the church. The entrance into the temple of the bishop and the emperor, and after them of the entire people, was the most solemn moment at the beginning of the Liturgy.

The altar part of the temple did not take shape right away. At first it was separated from the main part by low partitions, then in some churches curtains appeared (katapetasma from the Greek katapštasma), which were closed at certain moments of the liturgy, primarily during the consecration of the Gifts. “There is very little evidence of these veils in the first millennium,” says Alexander Tkachenko. - The life of St. Basil the Great tells that the saint introduced the use of curtains covering the Throne for reasons that were not at all theological: the deacon who served him often looked back at the women standing in the church. In the second millennium, the use of veils became widespread. They were often decorated with embroidery, images of saints, and the Mother of God.”

The name “Royal Doors” was transferred from the main entrance to the temple to the gates of the iconostasis also in the second millennium. “For the first time, the gates leading to the altar began to be given independent significance only in the 11th century,” says Alexander Tkachenko, “when one of the interpretations of the liturgy says that with the words “Doors! Doors!” It is not the gates of the temple that are closed, but the doors leading to the altar. The complete iconostasis as we know it - with the Royal Doors, rows of icons - was formed only in the 16th - 15th centuries.”

Historical and symbolic

When large church communities broke up into many parishes, the custom of waiting for a bishop disappeared. Priests began to serve in parish churches and could be in the altar from the beginning of the service. “Therefore, gradually (after the 8th - 9th centuries) the bishop’s entrance into the temple, and then into the altar, received a new meaning: additional chants and prayers appeared that accompany this entrance (today it is called the Small or entrance with the Gospel). In ancient times, the Gospel was kept in a guarded and secret place. This was due to persecution and the danger of losing the Gospel Code. Bringing the Gospel for reading was a solemn moment. Now the Gospel is always kept on the Throne, and the Small Entrance connects both actions: the entry of the bishop (priest) into the temple and the bringing of the Gospel, which is taken from the Throne, carried out through the deacon’s gate and taken back through the Royal Gate.” The meaning of the Small Entrance is interpreted differently: according to the interpretations of some holy fathers, the Small Entrance symbolizes the Incarnation and the coming of the Savior into the world, according to others - the beginning of His public ministry and going out to preach.

Once again during the liturgy, a procession of clergy passes through the Royal Doors, when the Cherubic Hymn is sung and the Cup of wine, which will become the Blood of Christ, and the paten with the Lamb, which will become the Body of Christ, are brought out. This procession was called the Great Entrance. “The very first explanation of the Great Entrance dates back to the turn of the 4th - 5th centuries,” explains Alexander Tkachenko. - Authors of this time say that the procession signifies the carrying of the deceased Body of Christ taken from the Cross and His position in the tomb. After the Eucharistic prayers are read and the Gifts become the Body of Christ, they will signify the Resurrection of Christ, Christ will rise in the Holy Gifts. In the Byzantine tradition, the Great Entrance received a different interpretation. It is revealed in the Cherubic song that accompanies the procession. She tells us that the Great Entrance is a meeting of Christ the King, who is accompanied by Bodyguard Angels. And the Royal Doors can be called that not only because in ancient times the emperor entered through them, but because now Christ enters through them as the King of Glory, who goes to die on the cross for the sins of people out of love for man.”

Canon and creativity

Architect Andrei Anisimov talks about the traditions of designing the Royal Doors and the task of the architect: “The Royal Doors are the gates of Paradise, the Kingdom of Heaven. This is what we proceed from when creating them. The Royal Doors must be placed strictly in the center, along the axis of the temple (behind them there should be a Throne, then a higher place). The Royal Doors are usually the most decorated part of the iconostasis. Decorations can be very different: carving, gilding; Grapevines and paradise animals were carved on baroque iconostases. There are the Royal Doors, on which all the icons are placed in temple frames, crowned with numerous domes, which symbolizes the Heavenly City of Jerusalem.”

The Royal Doors, like a shrine, can move from one temple to another. “Sometimes you look, and the Royal Doors are not part of the general ensemble. Then it turns out that this is a gate from the 16th century; in Soviet times, grandmothers hid them before the closure or destruction of the temple, and now these gates are back in their place, and the iconostasis is new,” continues Andrei Anisimov.

As a rule, the four evangelists and the Annunciation are depicted on the Royal Doors. But within these topics, options are possible. “Only the Annunciation can be depicted in full size,” explains the architect. - If the gate is small, instead of the evangelists their animal symbols can be placed: an eagle (the symbol of the Apostle John the Theologian), a calf (the Apostle Luke), a lion (the Apostle Mark), an angel (the Apostle Matthew). If in the temple, in addition to the main altar, there are two more chapels, then on the central Royal Doors they can depict the Annunciation and the Evangelists, and in the side chapels - on one gate the Annunciation, and on the other - Saints John Chrysostom and Basil the Great - the authors of the rites of the Divine Liturgy.

An image of the Last Supper is most often placed above the gate, but there may be Christ giving communion to the apostles (“Eucharist”) or the Trinity. The iconography of the Royal Doors (Annunciation and Evangelists) shows us the path by which we can enter the Gates of Paradise - the path of salvation, which is opened by the Good News of the birth of the Savior and revealed in the Gospel.

When designing the Royal Doors, the architect has room for creativity. The royal doors, like iconostases, can be wooden, stone, marble, porcelain, or iron. “For the industrialist Demidov, the cheapest material was iron - he made iconostases from iron. In Gzhel there are porcelain iconostases. In Greece, where there is a lot of stone, the altar barrier is made of stone. In the Greek iconostasis, the Royal Doors are low, chest-deep, and the opening between the gates and the arch is large. With the Royal Doors closed, but with the curtain pulled back, you can see the Throne, the high place, what is happening in the altar, you can hear everything well.”

Why are the Royal Doors not always open?

According to the charter, on Easter days - Bright Week - the Royal Doors are constantly open. This is a symbol of the fact that Christ, having suffered the death of the Cross, opened the entrance to Paradise for us. The altar symbolizes Paradise, and the rest of the temple symbolizes earth.

Now you can hear calls: let's serve as in the ancient Church, with the Royal Doors open, what should we hide from the believers? “This call has nothing to do with the scientific study of ancient worship,” comments Alexander Tkachenko. - In ancient times, at the doors to the main part of the temple there were special servants called ostarii (door keepers). They made sure that only those who would receive communion were present at the liturgy, the rest (catechumens and penitents, those who did not have the right to receive communion) were removed from the church at the deacon’s exclamation of “the catechumens, come out” (those who are catechumens, come out from the temple). And that is why in ancient times the problem of closing the Royal Doors and the altar did not exist. Subsequently, when the order of the catechumens disappeared, and there were fewer communicants, the altar began to be closed from those in the temple, in order to avoid profaning the Sacrament.”

The opening or closing of the Royal Doors shows the most important moments of the service. The words of the prayer that the priest says before entering through the Royal Doors into the altar at the end of the third antiphon also speak about reverence. It contains the words: “Blessed is the entrance of Thy saints.” According to one interpretation, the words of this prayer refer to the entrance to the Holy of Holies, since the altar part of the Christian temple symbolically correlates with the Holy of Holies of the Jerusalem Temple, where no one except the high priest had the right to enter. Therefore, when the priest says: “Blessed is the entrance of Your saints,” this means “blessed is the entrance into the Holy of Holies,” that is, the path to heaven opened to us, according to the Apostle Paul, by the Lord Jesus Christ (see: Heb. 9:7- 28). But can we say that we are always ready for the journey to heaven? And if we answer honestly, it turns out that the open altar and Easter joy are not within our capabilities all the time.

Irina REDKO

(church) - entrances leading from the vestibule to the temple and from the temple to the altar. The main gate of the temple is called royal or red, in imitation of the “red gates” of the Jerusalem temple mentioned in the Acts of St. apostles (III, 2). The royal doors of an Orthodox church always face west and are placed opposite the altar. They are called the royal gates because they serve as the main entrance to the earthly house of the King of Heaven. In the royal V., at the entrance to the temple, Orthodox kings took off their crown and weapons, leaving their squires and bodyguards. Royal Doors or saints also called the main entrance from the church to the altar, the main door of the iconostasis leading to that part of the altar where the throne. The King of Glory enters through the royal V. at the liturgy" indulge in food for the faithful"(Typ., ch. 9 and 22); title saints they were appropriated because St. Gifts and the uninitiated are not allowed to enter them - only clergy can enter through the royal gates. Royal V. are also called great, compared with northern And southern gates (see below), and according to the magnitude of the grace-filled gifts with which the faithful are honored in them, and according to the great sign of them during the divine service. The opening of the royal gates depicts the opening of the heavenly kingdom. In the first centuries of Christianity, instead of the royal doors, it was used veil; O " small veils" is mentioned in the liturgy of St. Apostle James, dating back to the 1st century and used in the Jerusalem church. St. Chrysostom (Demon and Epistle to Eph.) explains that the veil serves as an indication of the high dignity of the altar, and Cyril of Alexandria says that the opening of both half of the "curtain" is likened to the opening of heaven. Nowadays, the royal curtains are hung with "curtains" inside the altar, which are always richly and splendidly decorated with carvings, sculptures and paintings; the faces of the evangelists and the gospel of the Blessed Virgin Mary are usually depicted. The royal curtains are opened at a certain time during the sacred rite , and also always on Bright Week. The other two lateral entrance to the altar, on the right and left sides of the royal V., are called northern And southern gates. The northern E., to the left of the royal ones, serve as the entrance to that part of the altar where the altar is located; to the right of the royal V. - southern or midday V., leading to that part of the altar in which there was previously deacon(vessel repository), from which the southern V. were called deacons(see Iconostasis). The northern and southern gates are placed on the same straight line with the Royal Gates, and through them all the ecclesiastical exits from and entrances to the altar are made, namely: the exits are through the northern gates, and the entrances are through the southern gates. The decorations of the side walls mostly consist of images of angelic and prophetic faces or images of archdeacons of the leading church, for example St. Stefan, Lavrentiy and others.

• - See Secret...

  Dictionary of scribes and bookishness of Ancient Rus'

• - 1) in Ezekiel 26:2 Jerusalem is called the “gate of the nations”; 2) cr. Moreover, the Bible speaks of the “gates of heaven” and the “gates of hell” ...

  Brockhaus Biblical Encyclopedia

• - - ancient rituals, festivals in honor of Vishnu or Shiva, described in the Puranas...
• - The law or power of the gods...

  Religious terms

• - Entrance to the altar, temple, monastery...

  Architectural Dictionary

• - see Apocrypha...
• - entrances leading from the vestibule to the temple and from the temple to the altar. The main gates of the temple are called royal or red, in imitation of the “red gates” of the Jerusalem temple mentioned in the Acts of St. apostles...

  Encyclopedic Dictionary of Brockhaus and Euphron

• - @font-face (font-family: "ChurchArial"; src: url;) span (font-size:17px;font-weight:normal !important; font-family: "ChurchArial",Arial,Serif;)   noun plural - gates, sometimes fortified cities...

  Dictionary of Church Slavonic language

• - Wed, plural, church. gates, doors. The royal, holy gates, in churches, the doors of the altar, opposite the throne, in the middle. Gateway, love spell...

  Dahl's Explanatory Dictionary

• - ́, gate. Same as the gate. The Royal Doors are the middle doors in the church iconostasis leading to the altar...

  Ozhegov's Explanatory Dictionary

• - ́, gate, unit. No. Gates. “The narrow gate is locked with a castle by the rebellious.” Pushkin. Royal Doors...

  Ushakov's Explanatory Dictionary

• - gate pl. outdated 1. same as gate 2...

  Explanatory Dictionary by Efremova

• - GATE|A, -Ъ pl. With. A gate, a wide entrance or passage, locked by gates: it stands in front of the gate of ZhFP XII, 40c; enter the church... having seen the gates you want to go through...

  Dictionary of the Old Russian language (XI-XIV centuries)

• - ...

  Word forms

• - cm....

  Synonym dictionary

• - noun, number of synonyms: 1 volcano...

  Synonym dictionary

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III. GATEWAY TO SPACE

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III. GATEWAY TO SPACE

IV. "GATE OF LEARNING"

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Gateway to the Future

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Majestic Gate

From the book Bakhchisaray and the Palaces of Crimea author Gritsak Elena

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14. OPEN GATES “The past is nothing before the future.” More than once I had to admonish those who doubted the future and grieved only about the past in this way: “From ancient, wonderful stones, build the steps of the future.” And so many times it was written for those who did not want to appreciate the treasures,

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Altar - the most important part of the temple, inaccessible to the laity (Fig. 3.4). A place of sacred rites, the most important of which is the Sacrament of the Eucharist.

Already in Ancient Greece, in places of public meetings there was a special elevation intended for speeches by orators and philosophers. It was called " bima", and this word meant the same as the Latin alta ara – elevated place, elevation. The name given to the most important part of the temple shows that from the very first centuries of Christianity altar was built on a platform elevated in relation to other parts of the temple. Therefore, the altar, as a rule, is placed on a raised platform with one or several steps, each 0.12-0.15 m high.

According to ancient tradition, the altar in Orthodox churches is located on the eastern side and is an apse; it can be built in or attached to the middle part of the temple. In churches with a capacity of up to 300 people, as a rule, there is one altar. In churches of larger capacity, according to design instructions, several altars can be installed in the aisles. If several altars are installed in a temple, each of them is consecrated in memory of a special event or saint. Then all the altars, except the main one, are called chapels or chapels . There are also two-story temples, each floor of which can have several aisles.

Figure 3.4. Altar diagram

The dimensions of the altar and its utility rooms, depending on the functional purpose of the temple and its capacity, are established by the design assignment. The depth of the altar in small, house churches and chapels should be at least 3.0 m, and in other churches at least 4.0 m. At the altars of churches with a capacity of over 300 people, as a rule, utility rooms (sacristies and sacristies) with an area of ​​​​from 4 to 12 m2. IN sacristy In addition to liturgical clothes, liturgical books, incense, candles, wine and prosphora for the next service and other items necessary for worship and various requirements are stored. Due to the great variety and diversity of things stored in sacristy, it is rarely concentrated in one specific place. Sacred vestments are usually stored in special cabinets, books on shelves, and other items in drawers of tables and bedside tables. Entrances to them are organized from the altar; In this case, the installation of doors is not necessary. As a rule, window openings are installed in the altar, and the central one, oriented to the east, is often replaced by an altarpiece illuminated by an artificial light source. When placing window openings in the upper part of the altar apse, the central window can be located above the altarpiece. Miscellaneous number of windows in the altar symbolizes the following:

Three windows (or two times three: above and below) – uncreated Trinity light of the Divine.

Three at the top and two at the bottom - Trinity light And two natures Lord Jesus Christ.

Four window - Four Gospels.

There should be a square altar in the center of the altar , where the Sacrament of the Eucharist is celebrated . The throne is a wooden (sometimes marble or metal) table supported on four “pillars” (i.e. legs, the height of which is 98 centimeters, and with a table top – 1 meter) , around which, as a rule, a circular path should be left with a distance from the throne to the altarpiece (High Place) of at least 0.9 m. It is located opposite Royal Doors(the gate located in the center of the iconostasis) at a distance of at least 1.3 m and is the holiest place of the temple, the place where Christ is truly present in a special way in Holy Gifts. Close to the Throne, on its eastern (far side, when viewed from the temple), is usually placed seven-branched candlestick, representing a lamp divided into seven branches, on which there are seven lamps, lit during worship. These lamps symbolize the seven Churches that John the Theologian saw in Revelation, and the seven Sacraments of the Orthodox Church.

In the north-eastern part of the altar, to the left of the Throne (as seen from the temple), there is an altar against the wall . By external device altar in almost everything it is similar to the Throne (Fig. 3.5). First of all, this applies to sizes altar, which are either the same size as the Throne or slightly smaller. Height altar always equal to the height of the Throne. Name altar This place of the altar was given because the proskomedia, the first part of the Divine Liturgy, is celebrated on it, where bread in the form of prosphoras and wine are prepared in a special way for the celebration of the Sacrament of the Bloodless Sacrifice.

Figure 3.5. Altar

Gorneye (glory, elevated) place is a place near the central part of the eastern wall of the altar, located directly opposite the Throne, where a chair (throne) for the bishop is built on some elevation, symbolizing Heavenly Throne, on which the Lord is invisibly present, and on its sides, but below, benches or seats for priests are arranged. In ancient times it was called " co-throne». Behind the High Place in the altars of cathedrals, circular walks can be arranged (Fig. 3.6).

Entrances to the altar must be organized from the middle part of the temple through the doors and the Royal Doors in the iconostasis, and the installation of thresholds is not allowed. The arrangement of the entrance to the altar directly from the outside is in some cases functionally convenient, but undesirable from the point of view of the symbolism of the altar as an image of Paradise, where only the “faithful” standing in the middle part of the temple can enter.

Figure 3.6. Mountain place

Iconostasis - a special partition with icons standing on it, separating the altar from the middle part of the temple. Already in the catacomb temples of Ancient Rome there were bars separating the space of the altar from the middle part of the temple. Appeared in their place in the process of development of Orthodox temple building iconostasis is an improvement and deepening of this tradition.

1. Local row

2. Festive row

3. Deesis series

4. Prophetic series

5. Forefathers' row

6. Top (Cross or Golgotha)

7. Icon “Last Supper”

8. Icon of the Savior

9. Icon of the Blessed Virgin Mary

10. Local icon

11. Icon “Savior in Power” or “Savior on the Throne”

12. Royal Doors

13. Deacon's (northern) gate

14. Deacon's (southern) gate

The bottom row of the iconostasis includes three gates (or doors), which have their own names and functions.

Figure 3.5. Scheme of filling a five-tier iconostasis

Royal Doors- double-leaf, largest gates - are located in the middle of the iconostasis and are called so because through them the Lord Jesus Christ Himself, King of Glory, passes invisibly in the Holy Sacrament. Through Royal Doors no one except clergy, and then only at certain moments of the service, is allowed to enter. Behind Royal Doors, inside the altar, hanging veil(catapetasma), which withdraws and retracts at moments determined by the Charter and generally marks the veil of mystery covering the shrines of God. On Royal Doors icons are depicted Annunciation of the Blessed Virgin Mary and the four Apostles who wrote the Gospels: Matthew, Mark, Luke And John. Above them is an image of the Last Supper. , which also indicates that behind the Royal Doors in the altar the same thing is happening that happened in the Upper Room of Zion. An icon of the Savior is always placed to the right of the Royal Doors , and to the left of Royal Doors - icon of the Mother of God.

Deacon's (side) gate located:

1. To the right of the icon of the Savior - south door, which depicts either archangel Michael , or Archdeacon Stefan, or the high priest Aaron.

2. To the left of the icon of the Mother of God - north door, which depicts either the Archangel Gabriel , either Deacon Philip (Archdeacon Lawrence) or Prophet Moses.

The side doors are called deacon doors because deacons most often pass through them. To the right of the southern door are icons of especially revered saints. First to the right of image Savior , between it and the image on the southern door there should always be a temple icon, i.e., an icon holiday or saint , in whose honor consecrated temple.

The entire set of icons of the first tier makes up the so-called local row, which is called so because it contains a local icon , that is, an icon of a holiday or saint in whose honor the temple was built.

Figure 3.8. An example of a classic iconostasis

Iconostases are usually arranged in several tiers, i.e. rows, each of which is formed from icons of a certain content:

1. The second tier contains icons of the most important twelve holidays , depicting those sacred events that served to save people (festive series).

2. Third (deesis) a number of icons have as their center the image of Christ Pantocrator , sitting on the throne. On His right hand is depicted the Blessed Virgin Mary, begging Him for the forgiveness of human sins, on the left hand of the Savior is the image of the preacher of repentance John the Baptist . These three icons are called deisis - prayer (colloquial Deesis) On both sides of the deisis – icons of the apostles .

3. In the center of the fourth (prophetic) row of the iconostasis depicts the Mother of God with the Child of God . On both sides of Her are depicted those who foreshadowed Her and the Redeemer born of Her, the Old Testament prophets (Isaiah, Jeremiah, Daniel, David, Solomon and others).

4. In the center of the fifth (ancestral) row of the iconostasis, where this row is located, the image of the Lord of Hosts, God the Father, is often placed , on one side of which are placed the images of the forefathers (Abraham, Jacob, Isaac, Noah), and on the other - the saints (i.e. saints who, during the years of their earthly service, had the rank of bishop).

5. Always built on the top tier pommel: or Calvary(Cross with Crucifixion as the pinnacle of Divine love for the fallen world), or simply the Cross .

This is a traditional iconostasis device. But there are often others where, for example, the holiday series may be higher than deisis, or there may not be one at all.

In addition to the iconostasis, icons are placed on the walls of the temple, in large icon cases, that is, in special large frames, and are also located on lecterns, that is, on special high narrow tables with an inclined surface.

Middle part of the temple, as its name implies, it is located between the altar and the vestibule. Since the altar is not completely limited by the iconostasis, some of it is “carried out” beyond the altar partition. This part is an elevated platform relative to the level of the rest of the temple and is called salting(Greek elevation in the middle of the temple). width, as a rule, not less than 1.2 m, raised by one or several steps in relation to the floor level of the middle part of the temple. The floor level of the solea must coincide with the floor level of the altar. In such a device salts there is an amazing meaning. The altar does not actually end with the iconostasis, but comes out from under it towards the people: for those praying, during the service the same thing is done as is done in the altar. In churches with a capacity of more than 300 people, the soleya usually has a decorative lattice fence with opening parts opposite the doorways of the iconostasis. The width of each sash must be at least 0.8 m.

Figure 3.9. Middle part of the temple, interior

Opposite the Royal Doors, the soleia, as a rule, has a protrusion (pulpit) of a multifaceted or semicircular shape with a radius of the upper step of 0.5 - 1.0 m. C pulpit the priest pronounces the most significant words when performing the service, as well as the sermon. Symbolic meanings pulpit the following: the mountain from which Christ preached. On the sides of the solea, as a rule, choirs are arranged to accommodate church choirs. Their width is taken depending on the capacity of the temple, but must be at least 2.0 m. Choirs, as a rule, are separated from the middle part of the temple by icon cases facing the middle part of the temple. If it is impossible to place church choirs on the sole or on the mezzanine, fenced platforms can be arranged for them in the middle part of the temple, as a rule, if there are central pillars - on their eastern side.

Near choirs banners are put up – icons painted on cloth and attached, like altarpieces of the Cross and the Mother of God, to long shafts. Some churches have choirs - a balcony or loggia, usually on the west, less often on the south or north side. In the central part of the temple, at the top point of the dome, a large lamp with many lamps (in the form of candles or in other forms) is suspended on massive chains (in the form of candles or in other forms) - a chandelier, or chandelier. Usually the chandelier is made in the form of one or several stylized rings, and can be richly ornamented, decorated with “tablets” - iconographic images. In the domes of the side aisles, similar lamps of smaller sizes, called polycandiles, are suspended. Policandils have from seven (symbolizing the seven gifts of the Holy Spirit) to twelve (symbolizing the 12 apostles) lamps, chandeliers - more than twelve.

In the middle part of the temple it is considered obligatory to have an image of Golgotha , representing a large wooden Cross with the Savior Crucified on it. Usually it is made life-size, that is, the height of a person, and eight-pointed. The lower end of the Cross is fixed on a stand in the form of a stone hill, on which the skull and bones of the progenitor Adam are depicted. On the right side of the Crucified One is placed the image of the Mother of God, fixing Her gaze on Christ, on the left side is the image of John the Theologian or the image of Mary Magdalene . Crucifixion during the days of Great Lent it moves to the middle of the temple.

Behind the vestment place in the western wall of the temple there are double doors , or red gate , leading from the middle part of the temple to the vestibule. They are the main entrance to the church. In addition to the western, red gate, the temple may also have two entrances in the north And southern walls, but this does not always happen.

Narthex - third entrance part of the temple . The vestibules can serve as an entrance vestibule. In climatic regions I, II, III and climatic subregion III, a vestibule should be provided at the main entrance. At additional entrances serving as evacuation entrances, vestibules may not be provided. The width of the vestibules must exceed the width of the doorway by at least 0.15 m on each side, and the depth of the vestibules must exceed the width of the door leaf by at least 0.2 m.

The installation of thresholds with a height of more than 2 cm in the doorways of the vestibules is not allowed for unhindered entry and exit, especially during the Procession of the Cross.

The width of the openings for the main entrances to the temple should be determined depending on its capacity in order to ensure the unhindered exit of people from the temple during the procession. The clear width of the doorway is recommended to be at least 1.2 m, the width of the free passage of internal doors - at least 1.0 m.

External staircases must have a minimum width of 2.2 m, and platforms with a height from ground level of more than 0.45 m, located at the entrances to temples, must have fences no less than 0.9 m high.

Also, the vestibule can be developed with the addition of a refectory section, providing additional accommodation for parishioners. One or more chapels of the temple may be adjacent to the refectory part. Narthex s The width is usually narrower than the western wall of the temple; they are often built into the bell tower if it is adjacent to the temple. Sometimes width porch the same as the width of the western wall.

In the vestibules there should be candle kiosks, if possible isolated from the prayer rooms of the temple (the refectory and the temple itself), places for holding custom services (for example, prayer services, memorial services), as well as utility rooms: staff rooms, cleaning equipment rooms, storerooms, wardrobes for parishioners' outerwear and others in accordance with the design assignment.

If there is a wardrobe for outerwear, the number of hooks is determined by the design assignment, but must be at least 10% of the capacity of the temple.

Figure 3.10. Layout diagram of the parish church

1 - porch with dressing room; 2 - staircase to the bell tower; 3 - guard's quarters; 4 - Utility room; 5 - a vestibule with a “church box”; 6 - icon shop; 7 - pantry; 8 - baptismal; 9 - changing room; 10 - staff quarters; 11 - confessional (required); 12 - refectory part; 13 - middle part of the temple; 14 - altar; 15 - a bad name; 16 - sacristy; 17 - soleya with pulpit; 18 - choir; 19 - aisle; 20 - chapel altar; 21 - ponamarka with the sacristy; 22 - soleya with pulpit

A bell tower or belfry can be built above the vestibules.

The entrance to the vestibule is provided from an open or covered area - a porch, rising above ground level by at least 0.45 m.

There should be space on the porch for coffin lids and wreaths.