In a mountainous region in the heart of Ethiopia, 400 miles from Addis Ababa, stand eleven medieval monolithic churches carved out of rock. Their construction is attributed to King Lalibela, who was the emperor of Ethiopia from the end of the twelfth century to the beginning of the thirteenth.
Interesting theory: some people believe the churches were created by the Christian crusaders known as the Knights Templar.
When and why were they built?
The churches of Lalibela were constructed in the late 12th to early 13th century. According to tradition, the churches were built as a “New Jerusalem” for Ethiopian Christians. Ethiopia had long maintained ties to Jerusalem via Christian pilgrimages. However, with the Muslim conquest of Jerusalem in the 11th century, religious journeys to the Holy Land were deemed unsafe. Upon completion of the complex, the holy city of Lalibela had considerable influence on Ethiopian Christianity.
How did the Muslim Conquests affect Christian Pilgrimages?
In 1071, the Seljuk Turks took control of Jerusalem from the Fatimids, making Christian pilgrimages much more dangerous. This led to increased concern across the Christian world and helped spark the First Crusade in 1095. Although the Crusaders captured Jerusalem in 1099, it was subsequently recaptured in 1187 during the reign of King Lalibela by the Sunni Muslim military leader Saladin.
The Fatimids were a powerful Shia Islamic caliphate that ruled a vast region of northern Africa and the Middle East from 909 to 1171 AD.
Why these locations?
The exact method by which King Lalibela selected the sites for the churches is not revealed in historical records. However, it has been attributed to religious vision, symbolism, geography, and strategic placement.
The Ethiopian Christian tradition reveals that Lalibela was inspired by a vision from God, which instructed him to create a “new Jerusalem” in Ethiopia, as the real Jerusalem had fallen under Muslim control. Devout Christians believe angels helped him select the locations and assisted with the construction. It is thought that church locations were chosen to mirror biblical geography.
The churches were carved into a rocky massif or compact group of small mountains. The mountains, birthed from ancient eruptions, contain two different types of volcanic rock: dark grey basalt and basaltic scoria. Basaltic scoria is the reddish, porous volcanic rock, and the underlying sediment is the dark grey basalt. Volcanic basalt was the ideal medium for the project, as it is a durable, weather-resistant stone suitable for holding fine details.
Fresh volcanic basalt is usually black in color, but when high-iron content matter oxidizes, it results in the reddish brown hue seen here.
The technique
Engineers believe the builders began each church by digging a trench around what would become the perimeter of the structure. This created a single block at the center, which was then further chiselled out. Rooms, floors, arches, vaults, windows, and columns were formed as the workers carved inward.
An extensive system of drainage ditches, trenches, and ceremonial passages connects the churches. The outer walls of some of the churches even had openings for hermit caves and catacombs.
Hermit Caves and Catacombs
The inclusion of hermit caves highlights Ethiopia’s monastic tradition. This tradition emphasized solitude, prayer, and a life removed from worldly distractions. Historically used by hermits, monks, and ascetics, the spaces often contained simple sleep niches. Some caves were used for temporary retreat, while others were used for lifelong habitation. Pilgrims and monks continue to use some of these spaces, especially during religious festivals.
Catacombs carved in the outer walls of some churches were used as burial chambers or ossuaries for priests, monks, saints, or royalty. To be buried in or near sacred places, such as catacombs, was considered a high honor or mark of spiritual prestige and reverence. Burial in a church catacomb often required an ascetic lifestyle, social or religious status, wealth, or royal connections.
Hermits believed isolation, prayer, and fasting would bring them closer to God.
How were they carved?
The churches were carved top-down through the porous scoriae using numerous chisels, axes, and other blades. A single medieval construction tool, called an adze, is believed to have been the most common means of shaping the rock.
It is hard to imagine a team of masons using small handheld tools to create such prolific structures. It truly was and is an architectural feat of immense proportions worthy of its UNESCO World Heritage Site designation.
The layout and symbolism
The buildings are clustered into two groups: one set represents the earthly Jerusalem, and the other, the heavenly. Running through the center of the complex is a channel, which symbolizes the Jordan River where Jesus was baptized. The landscape of the churches and the surrounding religious sites all reference the Holy City.
The descent into the churches symbolizes a spiritual journey or rebirth, similar to entering the underworld and emerging into light or salvation. The narrow interconnected passageways, trenches, and tunnels of the churches create a feeling of pilgrimage as one moves through these sacred spaces.
The physical act of walking down into the church structures serves as a metaphor for Christian baptism and resurrection.
The Earthly Jerusalem
On the north side of the channel are Biete Medhani Alem (House of the Savior of the World), Biete Mariam (House of Mary), Biete Maskel (House of the Cross), Biete Denagel (House of Virgins), and Biete Golgotha Mikael (House of Golgotha Mikael).
The Heavenly Jerusalem
On the south side stand Biete Amanuel (House of Emmanuel), Biete Qeddus Mercoreus (House of Saint Mercoreos), Biete Abba Libanos (House of Abbot Libanos), Biete Gabriel Raphael (House of Gabriel Raphael), and Biete Lehem (House of Holy Bread).
The eleventh and final church to be built, Biete Giyorgis (The Church of Saint George), is situated separately but connected by trenches. This rock monolith was carved in the shape of a cross.
While the churches form a complex, each one has its own unique characteristics and treasures. I will discuss the immense symbolism ingrained in each structure in my next post.
Days 12-14: November 22nd – 24th
An early flight from Gondar to Lalibela placed me in one of, if not the most, important regions in Ethiopia. To be able to visit and explore the rock-hewn churches I had seen in books and online was truly a blessing. Pictures and images fail to convey the magnitude and beauty of these structures. The building designs and minute architectural details that have endured for all these centuries are stupendous, especially considering that masons achieved them with chisels and hand tools.
Up Next: Cultural Snapshot: Tukuls
