(In memoriam László Máté, architect, 1957-2007) This small village on the left bank of the Olt River in Covasna County, Romania, just a few kilometres south of Sepsiszentgyörgy (Sfântu Gheorghe), the former seat of the old Háromszék... more
(In memoriam László Máté, architect, 1957-2007)
This small village on the left bank of the Olt River in Covasna County, Romania, just a few kilometres south of Sepsiszentgyörgy (Sfântu Gheorghe), the former seat of the old Háromszék County, was first recorded under the name Kilyén in the register of papal tithes from the year 1333. Later, in the tax register of the year 1567, the village was listed
as having 22 homesteads. The local community was then still Catholic.
The church was damaged in a devastating earthquake in 1977, and archaeological and building research was performed on it between 1978 and the early 1980s. In the course of this research, it was discovered that it was originally a single-nave church, with no tower, ending in an elongated semicircular apse, and that it may have been built during
the 13th century on the site of the town’s 12th century cemetery. The walls of the nave, which are still standing today, were decorated with murals at the beginning of the 15th century. Scenes from the Legend of Saint László are on the upper section of the northern and western walls. The lower band, which starts from the southern wall and fills the majority of the eastern half of the northern side, has scenes from the life of Jesus that
have now been restored. The scenes of the Last Supper and the torture of Jesus have survived intact. The method used for depicting Jesus carrying the cross, and the very fragmentary crucifixion scene are unusual since, according to the mystical conception of the 14th century, the cross was “alive”. The church was first remodeled at the end of the 15th century, following the first documented earthquake in Háromszék County in 1473. The church’s old semicircular apse was taken down and a polygonal sanctuary equal in width to the nave was erected in its place. The walls of the nave were also raised, the old southern entryway was walled off, and a new Late Gothic stone framed portal was opened. Windows with tracery were placed on the vaulted southern and south-eastern walls of the apse. The year 1497, inscribed into the keystone of the southern portal’s pointed arch, may be the date of a phase of the remodeling. Based on the dendrochronological examination of its roof structure, its completion may have taken place during the first decade of the 16th century.
In the last decade of the 1500s, the congregation of the village, which had by then converted to the Unitarian faith, took the church over in this state. The Unitarian worshippers began a major renovation of the church in 1799, and the painted wooden ceiling of the nave was already completed in that year. The work was interrupted by another strong earthquake in 1802. The net vault of the sanctuary collapsed, the walls were damaged in many places and so were the tracery windows of the chancel. During the rehabilitation following this natural disaster, a new painted wooden plank ceiling similar to that of the nave replaced the collapsed vaulting of the
sanctuary. The roof was reconstructed to a uniform eave height using the old structural elements. The openings and tracery of the original Gothic windows were narrowed, while the Romanesque windows were walled off and new, wider windows were opened.
A wooden-framed bell tower with brick walls was integrated into the western façade in 1829, using the reused carved stones from the portal of the southern entrance, which had presumably also been damaged.
The most recent rehabilitation and restoration work on this valuable historic church began in 1994, following earthquakes in 1986 and 1990. Further medieval details came to light during the rehabilitation. In addition to the discovery and restoration of the Legend of Saint László and the discovery of other murals, the other important and spectacular result of the rehabilitation was the authentic reconstruction of the former Late Gothic southern portal. During this project, the carved stone fragments that had subsequently been built into the walls were placed back in their original positions, including the keystone marked with the year 1497. As a result of the full rehabilitation of the church, all of these elements, together with the displayed ribs of the vaulting and their traces on the walls of the apse, as well as the restored Gothic vestry door, conjure up the medieval world of the Székely region.
This small village on the left bank of the Olt River in Covasna County, Romania, just a few kilometres south of Sepsiszentgyörgy (Sfântu Gheorghe), the former seat of the old Háromszék County, was first recorded under the name Kilyén in the register of papal tithes from the year 1333. Later, in the tax register of the year 1567, the village was listed
as having 22 homesteads. The local community was then still Catholic.
The church was damaged in a devastating earthquake in 1977, and archaeological and building research was performed on it between 1978 and the early 1980s. In the course of this research, it was discovered that it was originally a single-nave church, with no tower, ending in an elongated semicircular apse, and that it may have been built during
the 13th century on the site of the town’s 12th century cemetery. The walls of the nave, which are still standing today, were decorated with murals at the beginning of the 15th century. Scenes from the Legend of Saint László are on the upper section of the northern and western walls. The lower band, which starts from the southern wall and fills the majority of the eastern half of the northern side, has scenes from the life of Jesus that
have now been restored. The scenes of the Last Supper and the torture of Jesus have survived intact. The method used for depicting Jesus carrying the cross, and the very fragmentary crucifixion scene are unusual since, according to the mystical conception of the 14th century, the cross was “alive”. The church was first remodeled at the end of the 15th century, following the first documented earthquake in Háromszék County in 1473. The church’s old semicircular apse was taken down and a polygonal sanctuary equal in width to the nave was erected in its place. The walls of the nave were also raised, the old southern entryway was walled off, and a new Late Gothic stone framed portal was opened. Windows with tracery were placed on the vaulted southern and south-eastern walls of the apse. The year 1497, inscribed into the keystone of the southern portal’s pointed arch, may be the date of a phase of the remodeling. Based on the dendrochronological examination of its roof structure, its completion may have taken place during the first decade of the 16th century.
In the last decade of the 1500s, the congregation of the village, which had by then converted to the Unitarian faith, took the church over in this state. The Unitarian worshippers began a major renovation of the church in 1799, and the painted wooden ceiling of the nave was already completed in that year. The work was interrupted by another strong earthquake in 1802. The net vault of the sanctuary collapsed, the walls were damaged in many places and so were the tracery windows of the chancel. During the rehabilitation following this natural disaster, a new painted wooden plank ceiling similar to that of the nave replaced the collapsed vaulting of the
sanctuary. The roof was reconstructed to a uniform eave height using the old structural elements. The openings and tracery of the original Gothic windows were narrowed, while the Romanesque windows were walled off and new, wider windows were opened.
A wooden-framed bell tower with brick walls was integrated into the western façade in 1829, using the reused carved stones from the portal of the southern entrance, which had presumably also been damaged.
The most recent rehabilitation and restoration work on this valuable historic church began in 1994, following earthquakes in 1986 and 1990. Further medieval details came to light during the rehabilitation. In addition to the discovery and restoration of the Legend of Saint László and the discovery of other murals, the other important and spectacular result of the rehabilitation was the authentic reconstruction of the former Late Gothic southern portal. During this project, the carved stone fragments that had subsequently been built into the walls were placed back in their original positions, including the keystone marked with the year 1497. As a result of the full rehabilitation of the church, all of these elements, together with the displayed ribs of the vaulting and their traces on the walls of the apse, as well as the restored Gothic vestry door, conjure up the medieval world of the Székely region.
Házsongárdi temető Kolozsvár 2004. július 8. "Utas ha itt megálsz s kérded ki fekszik itt tekincs e sír kőre és téged tudossít … ." Gyakran olvasható ez, vagy ehhez hasonló szöveg síremlékeken a Kárpát-medence magyarok lakta... more
Házsongárdi temető Kolozsvár 2004. július 8. "Utas ha itt megálsz s kérded ki fekszik itt tekincs e sír kőre és téged tudossít … ." Gyakran olvasható ez, vagy ehhez hasonló szöveg síremlékeken a Kárpát-medence magyarok lakta településeinek temetőiben, az emlékezet és az emlékeztetés jeleiként. Ezen a kicsit borongós, párálló júliusi délutánon az Erdélyi Unitárius Püspökség hívására kolozsváriak és anyaországiak kis csoportja gyülekezett emlékezésre, főhajtásra a Házsongárdi temető felső, Felek felőli részében. Több mint másfélszázada, itt helyezték örök nyugalomra az 1842. február 2-án elhunyt Bölöni Farkas Sándort.
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"Nem elég tudós módra, anyaggyűjtésszerűen megismerni az anyagot, azt >lege artis< feldol-gozni, s lélekben talán idegennek maradni tőle. Emberileg is részévé kell válni a hagyomány-nak s ezzel egy embercsoport lelki életének. Csak így... more
"Nem elég tudós módra, anyaggyűjtésszerűen megismerni az anyagot, azt >lege artis< feldol-gozni, s lélekben talán idegennek maradni tőle. Emberileg is részévé kell válni a hagyomány-nak s ezzel egy embercsoport lelki életének. Csak így juthatunk hozzá ahhoz, ami másképpen nem adható át, mint élő lényről élő lényre, szemtől szembe való találkozással." Kodály Zoltán "Nu este de ajuns să ne familiarizăm cu materia ca oamenii de ştiinţă, prin colectare de date, prin prelucrarea acestora >lege artis<, însă rămânându-i poate străini prin nepăsare sufl etească. Trebuie să devenim şi ca oameni parte integrantă a tradiţiei, a vieţii sufl eteşti a unei comunităţii. Numai aşa putem să ajungem la acele lucruri care nu pot fi transmise altora altfel, decât de la fi inţă vie la fi inţă vie, prin întâlniri personale faţă în faţă." Zoltán Kodály "Es ist nicht ausreichend, den Stoff auf wissenschaftliche Weise, wie bei einer Materialsammlung, kennenzulernen, ihn >lege artis< aufzuarbeiten und ihm so in der Seele vielleicht fremd zu bleiben.
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Az emberi társadalmak kulturáltságát önmagában nemcsak az évszázadok során létrehozott és felhalmozódott kulturális örökségük megléte jelzi, hanem az életük színterének értékeivel, a teremtett világgal, s az ember által alakított... more
Az emberi társadalmak kulturáltságát önmagában nemcsak az évszázadok során létrehozott és felhalmozódott kulturális örökségük megléte jelzi, hanem az életük színterének értékeivel, a teremtett világgal, s az ember által alakított környezettel való megfelelő bánásmód, a gondozás, a megőrzés, s egyben a használat és a fenntartás módja is. Az egészséges nemzeti közösségekben él a kulturális örökség oltalmazásának igénye, s annak tudata, hogy az elődök által felhalmozott javaknak nem kizárólagos birtokosai, hanem örökösei, meghatározott időre szóló használói. Ebből következően a kulturális örökség értéket képviselő emlékeinek fenntartása, megfelelő használata és továbbörökítése minden nemzedék elsőrendű kötelessége.
Az egészség-, a környezet-, a természetvédelemhez hasonlóan, a kulturális örökség védelme területén is alapvető jelentősége van a megelőzésnek. Ennek egyik fontos eszköze lehet az örökségvédelmi törvény is. Nem elég azonban a tulajdonosok törvényi kötelességévé tenni a védettség alá helyezett ingó, ingatlan javak megőrzését, de elérhetővé kell tenni számukra mindazon eszközöket – szellemi, s anyagi értelemben egyaránt – melyek által eleget tehetnek fenntartási kötelezettségüknek. Ennek pedig csak az állami, és a minél több, öntevékenyen működő nem kormányzati szakmai és helyi közösségi szervezetek hatékony együttműködése adhat esélyt.
„Gondozzuk műemlékeinket annak idejében s akkor nem lesz szükséges azokat restaurálnunk.” Hívta fel a figyelmet Myskovszky Ernő 1904-ben a Művészet hasábjain John Ruskin az Építészet hét lámpása c. – először 1849-ben megjelent – munkájára, s annak is a műemlékek rendszeres gondozását szorgalmazó „Az Emlékezet lámpása” c. fejezetére. Pár évvel korábban Myskovszky Viktor pedig eképpen jellemezte a már intézményesült hazai műemlékvédelem helyzetét az 1898-ban Kassán közzétett „Memorandumában”: „De nyilván mi mindenha inkább tudtunk alkotni, mintsem fentartani, s most ugy látszik, mintha a végzetek utólértek volna, hogy a fentartásért mit sem tudunk tenni.” Mindezt alig két évtizeddel – a hosszú vajúdás után 1881 májusában szentesített „a műemlékek fenntartásáról szóló” XXXIX. törvénycikk kihirdetését követően. A törvénycikk, a tervezetének megszövegezésében fontos szerepet vállaló Forster Gyula szerint sem váltotta be a hozzáfűzött reményeket, ugyanis, ahogy megfogalmazta: a kormány „kezében a műemléki törvénnyel segíteni nem képes, mert erre kellő eszközökkel nem rendelkezik”. A századforduló utáni fél évszázad háborúinak tragikusnál tragikusabb következményei, s a gazdasági válság dacára sem eresztett gyökeret a hazai műemlékvédelemben a megelőzésre, az értékes, megóvandó építmények rendszeres gondozására való törekvés, pedig kézenfekvő lett volna.
Nem hozott változást e téren idehaza az elmúlt évszázad második fele sem. Hiába, hogy a magyar műemlékvédelem újabb intézménye tevékenységében az ideológiai alapvetést jelentő, s az 1990-es évek elejéig érvényben lévő jogi szabályozásban irányadó Velencei Charta 4.(!) cikkelyében fontosnak tartották leszögezni, hogy a műemlékek konzerválásának, megóvásának a folyamatos gondozásukon kell alapulnia. (Legalább is az eredeti szöveg szerint: „Article 4. It is essential to the conservation of monuments that they be maintained on a permanent basis.)
Sőt a rendszerváltoztatást követően elfogadott műemléki, majd a többször módosított örökségvédelmi törvényekben sem került kellő hangsúly a prevencióra.
Az egészség-, a környezet-, a természetvédelemhez hasonlóan, a kulturális örökség védelme területén is alapvető jelentősége van a megelőzésnek. Ennek egyik fontos eszköze lehet az örökségvédelmi törvény is. Nem elég azonban a tulajdonosok törvényi kötelességévé tenni a védettség alá helyezett ingó, ingatlan javak megőrzését, de elérhetővé kell tenni számukra mindazon eszközöket – szellemi, s anyagi értelemben egyaránt – melyek által eleget tehetnek fenntartási kötelezettségüknek. Ennek pedig csak az állami, és a minél több, öntevékenyen működő nem kormányzati szakmai és helyi közösségi szervezetek hatékony együttműködése adhat esélyt.
„Gondozzuk műemlékeinket annak idejében s akkor nem lesz szükséges azokat restaurálnunk.” Hívta fel a figyelmet Myskovszky Ernő 1904-ben a Művészet hasábjain John Ruskin az Építészet hét lámpása c. – először 1849-ben megjelent – munkájára, s annak is a műemlékek rendszeres gondozását szorgalmazó „Az Emlékezet lámpása” c. fejezetére. Pár évvel korábban Myskovszky Viktor pedig eképpen jellemezte a már intézményesült hazai műemlékvédelem helyzetét az 1898-ban Kassán közzétett „Memorandumában”: „De nyilván mi mindenha inkább tudtunk alkotni, mintsem fentartani, s most ugy látszik, mintha a végzetek utólértek volna, hogy a fentartásért mit sem tudunk tenni.” Mindezt alig két évtizeddel – a hosszú vajúdás után 1881 májusában szentesített „a műemlékek fenntartásáról szóló” XXXIX. törvénycikk kihirdetését követően. A törvénycikk, a tervezetének megszövegezésében fontos szerepet vállaló Forster Gyula szerint sem váltotta be a hozzáfűzött reményeket, ugyanis, ahogy megfogalmazta: a kormány „kezében a műemléki törvénnyel segíteni nem képes, mert erre kellő eszközökkel nem rendelkezik”. A századforduló utáni fél évszázad háborúinak tragikusnál tragikusabb következményei, s a gazdasági válság dacára sem eresztett gyökeret a hazai műemlékvédelemben a megelőzésre, az értékes, megóvandó építmények rendszeres gondozására való törekvés, pedig kézenfekvő lett volna.
Nem hozott változást e téren idehaza az elmúlt évszázad második fele sem. Hiába, hogy a magyar műemlékvédelem újabb intézménye tevékenységében az ideológiai alapvetést jelentő, s az 1990-es évek elejéig érvényben lévő jogi szabályozásban irányadó Velencei Charta 4.(!) cikkelyében fontosnak tartották leszögezni, hogy a műemlékek konzerválásának, megóvásának a folyamatos gondozásukon kell alapulnia. (Legalább is az eredeti szöveg szerint: „Article 4. It is essential to the conservation of monuments that they be maintained on a permanent basis.)
Sőt a rendszerváltoztatást követően elfogadott műemléki, majd a többször módosított örökségvédelmi törvényekben sem került kellő hangsúly a prevencióra.
Research Interests:
Big gates covered with roof in Székely land JÓZSEF SEBESTYÉN The look of a typical village ín Székely land is determined by churches built on the hilltop, big gates with pigeon-house under their roof, rows of board fences, tall houses... more
Big gates covered with roof in Székely land
JÓZSEF SEBESTYÉN
The look of a typical village ín Székely land is determined by churches built on the hilltop, big
gates with pigeon-house under their roof, rows of board fences, tall houses with hip-roofs and
possibly with porch and by the big, transverse cross-drive barns, which still exist in some places.
However, the big gates are the determinant elements of the sight of a village.
Common knowledge in Hungary knows the big gates as S z é k e l y gates since the middle of the
19th century due to the descriptions of travellers, although the big gate with pigeon-house is not the
only variety of the big roofed gates in S z é k e l y land. Still, the big gate became the symbol of national
identity of the S z é k e l y s in Transylvania, where several nationalities are settled. The S z é k e l y gate
stands for the preservation of their identity.
Historic sources offer liable data on roofed gates from the first third of the 17th century onwards
and more and more detailed descriptions are known from the beginning of the 18th century. A
registration from 1567 reports on gates and their number in the villages of Székely land. The data
refer to such gates as the big gate with dove-house in M i k h á z a , built in 1673 or the old, functioning
gate with dove-house and shingle-roof in S i m é n f a l v a , described in detail in 1636.
An examination of the literature on gates reveals that only a few authors treat the characteristics
of the structure of the big gates, the circumstances of their setting up and their professional aspects.
The putting up of these individual buildings requires knowledge and experience in statics and in
technology.
From the point of view of statics, the big gate with dove-house is an immobilised plane structure.
A transom is fixed to the posts with knee-pieces. These joints are braced and made stiff on the
corners with tenon and mortise, joggle-joints, dowels and wooden nails. The construction of the
gates shows characteristics of the European carpentry and building technology, while the carved and
painted motives, the flowers and ornamental foliage recalls the style of arrangement and the sense
of form of the Renaissance and Baroque art. The symbols, however, are expressions of an other
world, they have their roots in the times before Hungarians settled in the Carpathian Basin, they
reflect the traditions, Hungarians brought from the Orient. The ornamental work tells about the faith,
the worldview and the taste of owner and of carver. They mirror an earlier homogenous folk culture,
which can be valued and judged only if it is not separated from the contemporary painted and carved
stone and wood utensils, door posts and gates of ancient churches and mansions with their painted
wooden ceilings and furniture, the village buildings, the grave-marks of cemeteries and so many
other relics in the life of country people.
JÓZSEF SEBESTYÉN
The look of a typical village ín Székely land is determined by churches built on the hilltop, big
gates with pigeon-house under their roof, rows of board fences, tall houses with hip-roofs and
possibly with porch and by the big, transverse cross-drive barns, which still exist in some places.
However, the big gates are the determinant elements of the sight of a village.
Common knowledge in Hungary knows the big gates as S z é k e l y gates since the middle of the
19th century due to the descriptions of travellers, although the big gate with pigeon-house is not the
only variety of the big roofed gates in S z é k e l y land. Still, the big gate became the symbol of national
identity of the S z é k e l y s in Transylvania, where several nationalities are settled. The S z é k e l y gate
stands for the preservation of their identity.
Historic sources offer liable data on roofed gates from the first third of the 17th century onwards
and more and more detailed descriptions are known from the beginning of the 18th century. A
registration from 1567 reports on gates and their number in the villages of Székely land. The data
refer to such gates as the big gate with dove-house in M i k h á z a , built in 1673 or the old, functioning
gate with dove-house and shingle-roof in S i m é n f a l v a , described in detail in 1636.
An examination of the literature on gates reveals that only a few authors treat the characteristics
of the structure of the big gates, the circumstances of their setting up and their professional aspects.
The putting up of these individual buildings requires knowledge and experience in statics and in
technology.
From the point of view of statics, the big gate with dove-house is an immobilised plane structure.
A transom is fixed to the posts with knee-pieces. These joints are braced and made stiff on the
corners with tenon and mortise, joggle-joints, dowels and wooden nails. The construction of the
gates shows characteristics of the European carpentry and building technology, while the carved and
painted motives, the flowers and ornamental foliage recalls the style of arrangement and the sense
of form of the Renaissance and Baroque art. The symbols, however, are expressions of an other
world, they have their roots in the times before Hungarians settled in the Carpathian Basin, they
reflect the traditions, Hungarians brought from the Orient. The ornamental work tells about the faith,
the worldview and the taste of owner and of carver. They mirror an earlier homogenous folk culture,
which can be valued and judged only if it is not separated from the contemporary painted and carved
stone and wood utensils, door posts and gates of ancient churches and mansions with their painted
wooden ceilings and furniture, the village buildings, the grave-marks of cemeteries and so many
other relics in the life of country people.
Research Interests:
“We only know as much as we remember.” More than thirty years have passed since the year of regime changes in Central and Eastern Europe at the last turn of the decade of the 20th century. We recall those few years of transformation in... more
“We only know as much as we remember.” More than thirty years have
passed since the year of regime changes in Central and Eastern Europe at the last turn of the decade of the 20th century. We recall those few years of transformation in the light of the experiences of a quarter of a century.
This brief review of the events pays tribute to the process of building professional relationships with the aim to safeguard and preserve the valuable built heritage of the Carpathian Basin; it also recalls the partnerships resulting from those relationships, which in turn greatly contributed to the birth of the Tuşnad international conference series as well.
The threats to the cultural heritage of communities living in Central and Eastern Europe – including the Carpathian Basin – were first brought to public attention by protests and demonstrations, held in Hungary and Western Europe (Belgium, the Netherlands etc.) in 1988-89, against the destruction of Romanian villages. Among other factors, the informal, personal relationships born at the end of the 80s grounded the opportunity to establish connections first with the re-established national historic buildings protection organization in Romania, then with the NGOs created at the beginning of the 90s, when the political regime changes occurred at the end of 1989 finally allowed such relations. These political changes made possible for the Hungarian National Monument Inspectorate (as it was called at that time) to establish official relationships initiated by a few dedicated staff members, and subsequently official professional relations within bilateral agreements with specialists, state and civic institutions
assuming responsibility for the built heritage in neighbouring countries.
The professional events and cooperation programmes launched due to these relationships were the foundation and preliminary to the still ongoing historic building protection programme in neighbouring countries,
launched by the Hungarian government in 1998 within the framework of the National Heritage Programme. Thanks to the professional and material support of the Hungarian state, many documentation, research and assessment programmes preceding restoration and conservation work, consequently a series of historic building restorations or complete
conservations were carried out in the following years in the Carpathian Basin.
passed since the year of regime changes in Central and Eastern Europe at the last turn of the decade of the 20th century. We recall those few years of transformation in the light of the experiences of a quarter of a century.
This brief review of the events pays tribute to the process of building professional relationships with the aim to safeguard and preserve the valuable built heritage of the Carpathian Basin; it also recalls the partnerships resulting from those relationships, which in turn greatly contributed to the birth of the Tuşnad international conference series as well.
The threats to the cultural heritage of communities living in Central and Eastern Europe – including the Carpathian Basin – were first brought to public attention by protests and demonstrations, held in Hungary and Western Europe (Belgium, the Netherlands etc.) in 1988-89, against the destruction of Romanian villages. Among other factors, the informal, personal relationships born at the end of the 80s grounded the opportunity to establish connections first with the re-established national historic buildings protection organization in Romania, then with the NGOs created at the beginning of the 90s, when the political regime changes occurred at the end of 1989 finally allowed such relations. These political changes made possible for the Hungarian National Monument Inspectorate (as it was called at that time) to establish official relationships initiated by a few dedicated staff members, and subsequently official professional relations within bilateral agreements with specialists, state and civic institutions
assuming responsibility for the built heritage in neighbouring countries.
The professional events and cooperation programmes launched due to these relationships were the foundation and preliminary to the still ongoing historic building protection programme in neighbouring countries,
launched by the Hungarian government in 1998 within the framework of the National Heritage Programme. Thanks to the professional and material support of the Hungarian state, many documentation, research and assessment programmes preceding restoration and conservation work, consequently a series of historic building restorations or complete
conservations were carried out in the following years in the Carpathian Basin.
Research Interests:
József Sebestyén: The Sepsikilyén Medieval Unitarian Church and its Restorations The article is dedicated to the memory of architect László Máté (1957– 2007). The small village of Sepsikilyén (Chilieni) lies a few kilometers south of... more
József Sebestyén: The Sepsikilyén Medieval Unitarian Church and its
Restorations
The article is dedicated to the memory of architect László Máté (1957–
2007).
The small village of Sepsikilyén (Chilieni) lies a few kilometers south of
Sepsiszentgyörgy (Sfântu Gheorghe). It was first recorded under the name Kylien in the register of Papal tithes from 1333.
A 1977 earthquake damaged the church. Between 1978 and the early 1980s archeological research was performed on the building, which discovered that it was originally a single-nave church – possibly from the 13th century – with no tower, and ending in an elongated semicircular apse. The walls of the nave, which are still standing today, were decorated with early 15th century murals. Scenes from the Legend of Saint László are on the upper section of the northern and western walls. The lower section, starting from the southern wall and filling the majority of the eastern half of the northern side, has restored scenes from the life
of Jesus.
The church was first remodeled at the end of the 15th century: replacing the old semicircular apse with a polygonal sanctuary. The walls of the nave were also raised, and a Late Gothic stone framed portal was opened. The year 1497 inscribed into the keystone of the southern portal’s pointed arch may be the date of a phase of the remodeling, and its completion may have been during the first decade of the 16th century. In the last decade of the 1500’s, the congregation, by then converted to the Unitarian faith, took over the church in this state.
In 1799 a major renovation of the church began, including the completion
of the painted wooden ceiling. In 1802 the work was interrupted by another
earthquake which collapsed the sanctuary’s vault. It was replaced by new painted wooden plank ceiling similar to that of the nave. In 1829 a wooden-framed bell tower with brick walls was integrated into the western façade.
The most recent restoration work on this historic church began in 1994. In
addition to the discovery and restoration of the Legend of Saint László and the other murals, the other important result was the reconstruction of the former Late Gothic southern portal.
Keywords: 13th century, ceiling, earthquake, Late Gothic, Legend of Saint
László, life of Jesus, medieval Church, murals, portal, rehabilitation and
restoration works, Sepsikilyén (Chilieni); Saint László; Máté, László (1957–2007)
Restorations
The article is dedicated to the memory of architect László Máté (1957–
2007).
The small village of Sepsikilyén (Chilieni) lies a few kilometers south of
Sepsiszentgyörgy (Sfântu Gheorghe). It was first recorded under the name Kylien in the register of Papal tithes from 1333.
A 1977 earthquake damaged the church. Between 1978 and the early 1980s archeological research was performed on the building, which discovered that it was originally a single-nave church – possibly from the 13th century – with no tower, and ending in an elongated semicircular apse. The walls of the nave, which are still standing today, were decorated with early 15th century murals. Scenes from the Legend of Saint László are on the upper section of the northern and western walls. The lower section, starting from the southern wall and filling the majority of the eastern half of the northern side, has restored scenes from the life
of Jesus.
The church was first remodeled at the end of the 15th century: replacing the old semicircular apse with a polygonal sanctuary. The walls of the nave were also raised, and a Late Gothic stone framed portal was opened. The year 1497 inscribed into the keystone of the southern portal’s pointed arch may be the date of a phase of the remodeling, and its completion may have been during the first decade of the 16th century. In the last decade of the 1500’s, the congregation, by then converted to the Unitarian faith, took over the church in this state.
In 1799 a major renovation of the church began, including the completion
of the painted wooden ceiling. In 1802 the work was interrupted by another
earthquake which collapsed the sanctuary’s vault. It was replaced by new painted wooden plank ceiling similar to that of the nave. In 1829 a wooden-framed bell tower with brick walls was integrated into the western façade.
The most recent restoration work on this historic church began in 1994. In
addition to the discovery and restoration of the Legend of Saint László and the other murals, the other important result was the reconstruction of the former Late Gothic southern portal.
Keywords: 13th century, ceiling, earthquake, Late Gothic, Legend of Saint
László, life of Jesus, medieval Church, murals, portal, rehabilitation and
restoration works, Sepsikilyén (Chilieni); Saint László; Máté, László (1957–2007)
Research Interests:
A Zeleméry-Henyei-Rákóczi várkastély - II. Rákóczi Ferenc későbbi fejedelem szülőhelyelye - építéstörtének összefoglalása.
Research Interests:
Located in Borsi in Sovakia, near Sátoraljaújhely, there is the Zeleméry-Rákóczi Castle built from the 1560s on, which has had lots of owners during its history. Its most famous resident, Prince Ferenc Rákóczi II was born in this building... more
Located in Borsi in Sovakia, near Sátoraljaújhely, there is the Zeleméry-Rákóczi Castle built from the 1560s on, which has had lots of owners during its history. Its most famous resident, Prince Ferenc Rákóczi II was born in this building in the spring of 1676. After the comprehensive reconstruction of the highly deteriorated building started in 2000, in the summer of 2021 the building restored after designs by Péter Pásztor and Zoltán Wittinger was opened to the public with a historical survey exhibition.
Research Interests:
Research Interests:
RENDEZETLEN GONDOLATOK
„AZ ELTŰNT (ELTÜNEDEZŐ) IDŐ NYOMÁBAN”
Fekete Zsolt: Az idő fényképe / The Photograph of Time (Méry Ratio Kiadó. Budapest, 2010.) c. könyvéről.
„AZ ELTŰNT (ELTÜNEDEZŐ) IDŐ NYOMÁBAN”
Fekete Zsolt: Az idő fényképe / The Photograph of Time (Méry Ratio Kiadó. Budapest, 2010.) c. könyvéről.
Research Interests:
Az összefoglaló mindenekelőtt a Kulturális Örökségvédelmi Hivatal elődintézményei, valamint a romániai magyar és magyarországi partnerintézmények és szakmai műhelyek (Keöpetzi Sebestyén József Műemlékvédő Egyesület, Entz Géza Alapítvány,... more
Az összefoglaló mindenekelőtt a Kulturális Örökségvédelmi Hivatal elődintézményei, valamint a romániai magyar és magyarországi partnerintézmények és szakmai műhelyek (Keöpetzi Sebestyén József Műemlékvédő Egyesület, Entz Géza Alapítvány, M Műhely, Babeş–Bolyai Tudományegyetem, Eötvös Loránd Tudományegyetem stb.) 1989 utáni erdélyi, a magyar épített örökséget és kapcsolódó egyházi műkincsanyagot felmérő tevékenységét tekinti át, kiemelten tárgyalva az erdővidéki és a Felső-Nyárád menti felvételt (19, illetve 44 település).
Research Interests:
A háromszéki Zalán falu templomának román kori kapuzata feltehetőleg 12-13. századi eredetű (Orbán Balázs és Entz Géza feltételezése). Az eredeti templom építésének legkésőbbi lehetséges időpontja 1319. A környéken gyakoriak a... more
A háromszéki Zalán falu templomának
román kori kapuzata feltehetőleg 12-13. századi
eredetű (Orbán Balázs és Entz Géza feltételezése). Az
eredeti templom építésének legkésőbbi lehetséges
időpontja 1319. A környéken gyakoriak a
földrengések, már 1473-ban is említenek erős
rengést. Az 1802-ben erősen megrongálódott templomot
1821-1825 között teljesen újraépítették, a
kapuzat is ekkor került át mai helyére. A kapuzat
más 13. századi erdélyi kapuzatokkal (Kerc, Felek,
Halmágy, Oltszakadát, Szászsebes, stb.) mutatott
analógiái a kerci ciszterci műhelyben tanult helyi
mester munkájára engednek következtetni. A Zalán
kömyé~i székelyek a 13. században kerülnek
mai településterületükre, éppen a később szászok
lakta Szászsebes vidékről. A szomszédos falvak
(Kálnok, Árkos) neve Szászsebes környéki helynevekkel
egyezik (Györffy György, Binder Pál).
román kori kapuzata feltehetőleg 12-13. századi
eredetű (Orbán Balázs és Entz Géza feltételezése). Az
eredeti templom építésének legkésőbbi lehetséges
időpontja 1319. A környéken gyakoriak a
földrengések, már 1473-ban is említenek erős
rengést. Az 1802-ben erősen megrongálódott templomot
1821-1825 között teljesen újraépítették, a
kapuzat is ekkor került át mai helyére. A kapuzat
más 13. századi erdélyi kapuzatokkal (Kerc, Felek,
Halmágy, Oltszakadát, Szászsebes, stb.) mutatott
analógiái a kerci ciszterci műhelyben tanult helyi
mester munkájára engednek következtetni. A Zalán
kömyé~i székelyek a 13. században kerülnek
mai településterületükre, éppen a később szászok
lakta Szászsebes vidékről. A szomszédos falvak
(Kálnok, Árkos) neve Szászsebes környéki helynevekkel
egyezik (Györffy György, Binder Pál).