LALIBELA

La-Libela this is an Amharic word. It is two words meaning eating honey and also the name of the king. Lalibela is a town in northern Ethiopia that is famous for its monolithic rock-cut churches. Lalibela is one of Ethiopia’s holiest cities, second only to Aksum, and is a center of pilgrimage for much of the country. Unlike Aksum, the population of Lalibela is almost completely Ethiopian Orthodox Christian. The layout and names of the major buildings in Lalibela are widely accepted, especially by the local clergy, to be a symbolic representation of Jerusalem.This has led some experts to date the current form of its churches to the years following the capture of Jerusalem in 1187 by the Muslim soldier Saladin.
Located in the Semien Wollo Zone of the Amhara ethnic division (or kilil) at 2,500 meters above sea level. It is the main town in Lasta woreda, which was formerly part of Bugna woreda. During Saint Gebre Mesqel Lalibela (a member of the Zagwe Dynasty, who ruled Ethiopia in the late 12th century and early 13th century) the current town of Lalibela was known as Roha. The saintly king was given this name due to a swarm of bees said to have surrounded him at his birth, which his mother took as a sign of his future reign as Emperor of Ethiopia. The names of several places in the modern town and the general layout of the rock-cut churches themselves are said to mimic names and patterns observed by Lalibela during the time he spent in Jerusalem and the Holy Land as a youth. La-Libela this is an Amharic word. It is two words meaning eating honey and also the name of the king.
Lalibela is a town in northern Ethiopia that is famous for its monolithic rock-cut churches. Lalibela is one of Ethiopia’s holiest cities, second only to Aksum, and is a center of pilgrimage for much of the country. Unlike Aksum, the population of Lalibela is almost completely Ethiopian Orthodox Christian. The layout and names of the major buildings in Lalibela are widely accepted, especially by the local clergy, to be a symbolic representation of Jerusalem.This has led some experts to date the current form of its churches to the years following the capture of Jerusalem in 1187 by the Muslim soldier Saladin. Located in the Semien Wollo Zone of the Amhara ethnic division (or kilil) at 2,500 meters above sea level. It is the main town in Lasta woreda, which was formerly part of Bugna woreda.
During Saint Gebre Mesqel Lalibela (a member of the Zagwe Dynasty, who ruled Ethiopia in the late 12th century and early 13th century) the current town of Lalibela was known as Roha. The saintly king was given this name due to a swarm of bees said to have surrounded him at his birth, which his mother took as a sign of his future reign as Emperor of Ethiopia. The names of several places in the modern town and the general layout of the rock-cut churches themselves are said to mimic names and patterns observed by Lalibela during the time he spent in Jerusalem and the Holy Land as a youth.

Lalibela is said to have seen Jerusalem and then attempted to build a new Jerusalem as his capital in response to the capture of old Jerusalem by Muslims in 1187. As such, many features have Biblical names – even the town’s river is known as the River Jordan. It remained the capital of Ethiopia from the late 12th century and into the 13th century.
The rock-hewn churches of Ethiopia are categorized into three main types: built-up cave churches, rock-hewn cave churches, and rock-hewn monolithic churches. Built-up cave churches, like Makina Medhane Alem, are ordinary structures located within natural caves. Rock-hewn cave churches, such as Abba Libanos, are carved into vertical cliff faces, often utilizing existing natural caves. The most famous are the rock-hewn monolithic churches, like Bet Medhane Alem and Bet Giorgis in Lalibela, which are entirely carved from a single rock and separated by trenches, a unique architectural feat in Ethiopia and the world.
The construction of these rock churches is believed to have roots in the Axumite architecture and early Christian basilicas. These churches represent a fusion of the Axumite tradition and early eastern Mediterranean Christianity, resulting in a distinctive creation of early Christian art in Ethiopia. The churches are architectural marvels that embody both spiritual and historical significance, blending Ethiopian cultural heritage with Christian influences.
The first group of churches is located north of the Jordan River, arranged in a complex divided into three smaller groups: Bet Medhane Alem in the east, Bet Maryam in the center, and Golgota-Debre Sina (Mika’el) in the west. These churches are surrounded by a deep outer trench, with Bet Medhane Alem standing out due to its colossal size and grand structure. It features a large block of stone, intricately decorated with relief crosses and arcades, evoking the design of ancient Greek temples.

The interior of Bet Medhane Alem features various Axumite architectural styles, with columns, arches, and relief carvings. A central pillar, wrapped in cloth, symbolizes unity of faith and is said to be touched by Christ during a vision to King Lalibela. The other churches, such as Bet Maskal and Bet Danaghel, are similarly designed with intricate details and symbolic significance, reflecting the deep religious devotion that went into their creation. The chapels are adorned with relief carvings, cross motifs, and traditional decorations, adding to the sacred atmosphere.

The complex of Bet Debre Sina and Bet Golgota includes the Selassie Chapel, the holiest shrine in Lalibela. This area is considered mysterious, with some priests believing it may house the tomb of King Lalibela. Bet Golgota is dedicated to the Passion and Death of Christ and features remarkable examples of early Christian Ethiopian art, including figurative reliefs and depictions of saints. The Selassie Chapel, rarely seen by outsiders, is a place of immense sanctity, further emphasizing the religious importance of the entire complex.
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