Ethiopia was one of the earliest nations to adopt Christianity in the first half of the 4th century, and its historical roots date to the time of theApostles. The churches themselves date from the 7th to 13th centuries, and are traditionally dated to the reign of theZagwe (Agaw) kingGebre Meskel Lalibela (r.c. 1181–1221).[2]
The layout and names of the major buildings in Lalibela are widely accepted, especially by local clergy, to be a symbolic representation ofJerusalem.[3] This has led some experts to date the current church construction to the years following the capture of Jerusalem in 1187 by the Muslim leaderSaladin.[4]
There is some controversy as to when some of the churches were constructed. According to local tradition, in Ethiopia prior to his accession to the throne,Gebre Meskel Lalibela was guided byChrist on a tour ofJerusalem, and instructed to build a second Jerusalem in Ethiopia.[5]: 115 Accordingly Lalibela (traditionally known as Roha) was founded during theZagwe dynasty, under the rule of KingGebre Meskel Lalibela (r. ca. 1181–1221 AD),[6] although it is more likely that the churches evolved into their current form over the course of several phases of construction and alteration of preexisting structures.[7]David Buxton established the generally accepted chronology, noting that "two of them follow, with great fidelity of detail, the tradition represented by Debra Damo as modified at Yemrahana Kristos."[8] Since the time spent to carve these structures from the living rock must have taken longer than the few decades of reign ofGebre Meskel Lalibela, Buxton assumes that the work extended into the 14th century.[9] However,David Phillipson, professor of African archeology atUniversity of Cambridge, has proposed that the churches of Merkorios, Gabriel-Rufael, and Danagel were initially carved out of the rock half a millennium earlier, as fortifications or other palace structures between 600 and 800 A.D, during the days of theKingdom of Aksum, and that Lalibela's name simply came to be associated with them after his death.[10] On the other hand, local historian Getachew Mekonnen credits Meskel Kibra, Lalibela's wife, with having one of the rock-hewn churches,Biete Abba Libanos, built as a memorial for her husband after his death.[11]
Recent archeological excavations of Lalibela finds abundant pottery and faunal remains dating between 900 A.D and 1100 A.D, which indicates that the site was largely a secular settlement before being transformed into a religious center byKing Lalibela. Pre-Christian carved animal friezes were also found on the lower walls of the nearby Washa Mika'el cave and Christian paintings were subsequently added on to the upper walls, suggesting that this region was still going through a process of Christianization during this time.[12]
A Portuguese priest,Francisco Álvares (1465–1540), accompanied the Portuguese Ambassador on a visit toDawit II in the 1520s. After Alvares described the unique church structures he wrote: "I weary of writing more about these buildings, because it seems to me that I shall not be believed if I write more because as to what I have already written they may accuse me of untruth, therefore I swear by God, in whose power I am, that all that is written is the truth, and there is much more than what I have written, and I have left it that they may not tax me with its being falsehood. And because no other Portuguese went to these works except myself, and I went twice to see them from what I had heard of them. I swear by God, in Whose power I am, that all I have written is the truth".[14] Although Ramuso included the plans of several of these churches in his 1550 printing of Álvares' book, it is unknown who provided him with the drawings.[15]
Ethiopian Orthodox priests holding a procession in Lalibela
According to theFutuh al-Habasha ofSihab ad-Din Ahmad,Ahmad ibn Ibrahim al-Ghazi burned one of the churches of Lalibela during his invasion of Ethiopia. Sihab ad-Din Ahmad (Arab Faqih) provided a detailed description of a rock-hewn church "It was carved out of the mountain. Its pillars were likewise cut from the mountain." Ahmed then gathered the monks of Lalibela and had a fire lit in the church, saying to them "let one of yours and one of ours enter there". A nun then threw herself onto the fire before being pulled out by Ahmad's soldiers.[16] However,Richard Pankhurst has expressed skepticism about this, pointing out that theRoyal Chronicles, which mention Ahmad al-Ghazi's laying waste to the district between July and September 1531, are silent about him ravaging the churches. He concludes by stating that had Ahmad al-Ghazi burned a church at Lalibela, it was most likelyBiete Medhane Alem; and if the Adalites was either mistaken or misled by the locals, then the church he set fire to was Gannata Maryam, "10 miles [16 km] east of Lalibela which likewise has a colonnade of pillars cut from the mountain."[17]
The next reported visitor to Lalibela wasMiguel de Castanhoso, who was a soldier underCristóvão da Gama and left Ethiopia in 1544. Castanhoso states: "There are here certain churches cut out of the living rock, which are attributed to angels. Indeed, the work appears superhuman, because, though they are of the size of the large ones in this country, they are each excavated with its pillars, its altars, and its vaults, out of a single rock, with no mixture of any outside stone. When the Moors overran this country they wished to destroy these churches, but could not either with crowbars, or with the gunpowder which they exploded in them, doing no damage at all."[18]
In 1882,French explorer Achille Raffray was given anEthiopian manuscript at Lalibela, which adds that the King Lalibela and his wife Meskal-Kebra brought from Alexandria (Egypt) and Jerusalem about five hundred workers whom we still refer to them as Europeans, headed by someone named Sidi-Meskal.[19] However, according to Monti della Corte (1940) Raffray's translation of the three-language manuscript was almost completely incorrect. Utilizing the expertise of A. Van Lantschoot at the Biblioteca Vaticana, the discrepancies were clarified. The first text, written in Coptic (contrary to Raffray's assertion of Greek), is a brief statement attributed to Abuna Bartolomeo, dated during the reign of Dawit (1380-1409). The second text, in Arabic, is serves as a land charter confirming specific rights of the church. The third text, in Ge'ez, appears to have been written during the reign of Lebna Dengel (1508-1540). Contrary to Raffray's claims, there is no mention of Sidi-Maskal or foreign builders in the texts.[13]
During theSecond Italo-Ethiopian War,Haile Selassie made a pilgrimage to the churches at Lalibela, at considerable risk of capture, before returning to his capital in April 1936. Italian forces captured the town shortly after.[13]
During theEthiopian Civil War, the town was the target of frequent attacks by theEthiopian People's Democratic Movement (EPDM), in 1984 they briefly held ten foreigners captive. On March 3 1985 they briefly captured the crew of a French transport aircraft carrying supplies before releasing them a couple days later. These attacks significantly reduced foreign tourism to Lalibela, and by 1990 most of the tourists were Ethiopians.[13]
The eleven Rock-Hewn churches of Lalibela are monolithic churches. The site remains in use by the Ethiopian Orthodox Christian Church to this day. It took 24 years to build all the 11 rock hewn churches.Travelers in Lalibela, Ethiopia
In early August 2021,Tigrayan Defense Force fighters captured the town during theTigray War as a response to the invasion of Amhara forces into theTigray region.[20] On 1 December 2021, the Ethiopian army recaptured the town.[21] The town was recaptured again by Tigrayan forces on 12 December.[22] On 19 December, Ethiopian state media announced the town was recaptured for a second time, though it was unclear when.[23]
In early November 2023, Lalibela was the site of fierce fighting between theEthiopian National Defense Force (ENDF) andFano fighters. The town is currently under Ethiopian government control.[24]
The architecture of the churches contain significant Aksumite influences, asStuart Munro-Hay notes that the church ofBiete Amanuel displays a stone imitation of wooden architectural features, which can still be seen in some of the ancient churches ofTigray andEritrea. The framed doors and windows appear as a repeated motif, since they seem to mimic the shape of stelae inAksum, examples can be seen in the arcading ofBiete Gabriel-Rufael, the doorway ofBiete Maryam and the windows ofBiete Amanuel.[25][26] However, according toDavid Phillipson the presence of Aksumite style architecture does not necessarily imply that the churches were constructed during the Aksumite era, as Aksumite features could have been incorporated long after the fall of Aksum, but it does indicate a strong continuity with Aksumite cultural tradition.[27] There is also signs of eastern Christian influences, particularly Syrian and Coptic.[28] The pitched roof and linear moldings ofBiete Maryam suggests a Syrian influence.[29] Stuart Munro-Hay notes that during the reign ofGebre Meskel Lalibela, many Coptic Egyptians emigrated to Ethiopia and may have assisted in construction of the churches, or at least those that date to his reign. Many foreign travelers such asManuel de Almeida andHiob Ludolf credited most of the monuments to Egyptian architects, withFrancisco Álvares finding that many locals considered the churches to be mainly the work of foreigners. However, Stuart Munro-Hay argues that since the architecture of the churches were built in the Aksumite style, the foreign influence seems to have largely been limited to "decorative techniques".[30]David Buxton further attests to this by pointing out that "there are clearly signs of Coptic influence in some decorative details", however he is adamant about the native origins of these churches: "But the significant fact is remains that the rock-churches continue to follow the style of the local built-up prototypes, which themselves retain clear evidence of their basically Axumite origin."[31]
In a 1970 report of the historic dwellings of Lalibela, Sandro Angelini evaluated thevernacular earthen architecture on the Lalibela World Heritage Site, including the characteristics of the traditional earth houses and analysis of their state of conservation. His report described two types of vernacular housing found in the area. One type are a group he calls the "tukuls", round huts built of stone and usually having two stories. The second are the single-story "chika" buildings which are round and built of earth and wattle, which he feels reflects more "scarcity". Angel's report also included an inventory of Lalibela's traditional buildings, placing them in categories rating their state of conservation.[32]
This rural town is known around the world for its churches carved from within the earth from "living rock," which play an important part in the history ofrock-cut architecture. Though the dating of the churches is not well established, most are thought to have been built during the reign of Lalibela, namely during the 12th and 13th centuries. Unesco identifies 11 churches,[1] assembled in four groups:
Farther afield, lie themonastery of Ashetan Maryam andYemrehana Krestos Church (possibly eleventh century, built in the Aksumite fashion, but within acave).
The churches are also a significant engineering feat, given that they are all associated with water (which fills the wells next to many of the churches), exploiting an artesian geological system that brings the water up to the top of the mountain ridge on which the city rests.[33]
According to the 2007 Census Data, the population was 17,367, of whom 8,112 were males and 9,255 were females.[34] Based on previous figures from theCentral Statistical Agency in 2005, the town had an estimated total population of 14,668 of whom 7,049 were males and 7,619 were females.[35] The 1994 national census recorded its population to be 8,484 of whom 3,709 were males and 4,775 were females.
^Windmuller-Luna, Kristen (September 2014),"The Rock-hewn Churches of Lalibela",Heilbrunn Timeline of Art History, New York: The Metropolitan Museum of Art, retrieved27 July 2017
^Sihab ad-Din Ahmad bin 'Abd al-Qader,Futuh al-Habasa: The conquest of Ethiopia, translated byPaul Lester Stenhouse with annotations by Richard Pankhurst (Hollywood: Tsehai, 2003), pp. 346f.
Irmgard Bidder,Lalibela: The Monolithic Churches of Ethiopia, translated by Rita Graham-Hortmann. (Cologne: DuMont Schaumburg, 1958).
Graham Hancock, Carol Beckwith & Angela Fisher,African Ark – Peoples of the Horn, Chapter I: Prayers of Stone/The Christian Highlands: Lalibela and Axum. Harvill, An Imprint of HarperCollinsPublishers,ISBN0-00-272780-3
Paul B. Henze,Layers of time: a history of Ethiopia (Shama Books, Addis Ababa, 2004). Chapter 3: "Medieval Ethiopia: isolation and expansion"
Sylvia Pankhurst,Ethiopia: a cultural history (Lalibela House, Essex, 1955). Chapter 9, "The monolithic churches of Lalibela"
David W. Phillipson,Ancient Churches of Ethiopia (New Haven: Yale University Press, 2009). Chapter 5, "Lalibela: Eastern Complex and Beta Giyorgis"; Chapter 6, "Lalibela: Northern Complex and Conclusions"
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