The
Bete Giyorgis, one of the many rock-hewn churches at the holy site of
Lalibela, Ethiopia
Lalibela is a town in northern Ethiopia. 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 very nearly 100% Ethiopian Orthodox Christian. Lalibela was intended to be a New Jerusalem in response to the capture of Jerusalem by
Muslims, and many of its historic buildings take their name and layout from buildings in Jerusalem.
Located in the Semien Wollo Zone of the Amhara ethnic division, or kilil at 2,500 meters above
sea level, Lalibela has a latitude and longitude of 12°01′57″N 39°02′36″E / 12.0325,
39.04333Coordinates: 12°01′57″N 39°02′36″E / 12.0325,
39.04333. Based on figures from the Central Statistical Agency in 2005, this town has an estimated total population of
14,668, of whom 7,049 were males and 7,619 were females.[1]
According to the 1994 national census, this city had a population of 8,484.[2]
History
Priest with cross at Lalibela
During the reign of 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 monolithic 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 first European to see these churches was the Portuguese explorer Pêro da Covilhã (1460 – 1526).
One of the earliest Europeans to see Lalibela was the Portuguese priest Francisco Álvares (1465 - 1540), who accompanied the Portuguese Ambassador on his visit to
Lebna Dengel in the 1520s. His description of these
structures concludes:
- I weary of writing more about these buildings, because it seems to me that I shall not be believed if I write more ... I
swear by God, in Whose power I am, that all I have written is the truth[3]
Although Ramuso included plans of several of these churches in his 1550 printing of Álvares' book, it is not known who
supplied him the drawings. The next reported European visitor to Lalibela was Miguel de
Castanhoso, who served as a soldier under Christovão da Gama and left Ethiopia
in 1544.[4] After de Castanhoso, over 300 years passed
until the next European, Gerhard Rohlfs, visited Lalibela at some time between
1865 and 1870.
According to the Futuh al-Habasa of Sihab ad-Din Ahmad, Ahmad Gragn
burned one of the churches of Lalibela during his invasion of Ethiopia.[5] However, Richard Pankhurst has expressed his skepticism about this event, pointing out that although
Sihab ad-Din Ahmad provides a detailed description of a monolithic church ("It was carved out of the mountain. Its pillars were
likewise cut from the mountain."[6]), only one church is
mentioned; Pankhurst adds that "what is special about Lalibela (as every tourist knows) is that it is the site of eleven or so
rock churches, not just one -- and they are all within more or less a stone's throw of each other!"[7] Pankhurst also notes that the Royal Chronicles, which mention Ahmad Gragn's
laying waste to the district between July and September 1531, are silent about the Imam ravaging
the fabled churches of this city.[8] He concludes with
stating that had Ahmad Gragn burned a church at Lalibela, it was most likely Bete Medhane Alem;
and if the Muslim army was either mistaken or misled by the locals, then the church he set fire to was Gannata Maryam, "10 miles east of Lalibela which likewise has a colonnade of pillars cut from the
mountain".[9]
Churches
This rural town is known around the world for its monolithic churches which play an
important part in the history of rock-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. There are 12 churches, assembled in four groups:
The Northern Group: Bete Medhane Alem, home to the Lalibela
Cross and believed to be the largest monolithic church in the world, probably a copy of St Mary of Zion in Aksum. It is linked to Bete Maryam (possibly the oldest of the churches), Bete Golgotha (known for
its arts and said to contain the tomb of King Lalibela), the Selassie Chapel and the Tomb of Adam.
The Western Group: Bete Giyorgis, said to be the most finely executed
and best preserved church.
The Eastern Group: Bete Amanuel (possibly the former royal
chapel), Bete Merkorios (which may be a former prison),
Bete Abba Libanos and Bete Gabriel-Rufael (possibly a former
royal palace), linked to a holy bakery.
Farther afield lie the monastery of Ashetan Maryam and
Yimrehane Kristos church (possibly eleventh
century, built in the Aksumite fashion but within a cave).
There is some controversy as to when some of the churches were constructed. 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."[10] Since the time spent to carve these structures from the living rock must have
taken longer than the few decades of King Lalibela's reign, Buxton assumes that the work extended into the 14th century.[11] However, David Phillipson,
professor of African archeology at Cambridge University, 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 in the waning days of the Axumite Kingdom, and
that Lalibela's name simply came to be associated with them after his death.[12] On the other hand, local historian Getachew Mekonnen credits Masqal Kibra, Lalibela's queen, with
having one of the rock-hewn churches (Abba Libanos) built as a memorial for her husband after his death.[13]
Contrary to theories advocated by writers like Graham Hancock, the great rock-hewn
churches of Lalibela were not built with the help of the Knights Templar;
abundant evidence exists to show that they were produced solely by medieval Ethiopian civilization. For example, while Buxton
notes the existence of a tradition that "Abyssinians invoked the aid of foreigners" to construct these monolithic churches, and
admits that "there are clearly signs of Coptic influence in some decorative details", he is adamant about the native origins of
these creations: "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."[14]
Other features
Lalibela is also home to an airport (ICAO code HALL, IATA HLL), a large market, two schools and a hospital. Ethiopian
wolves can be seen near the town. Lalibela is mentioned as "the city of priests and rock-hewn churches" in
Tananarive Due's science-fiction novel My Soul to
Keep.
See also
References
- ^ CSA 2005 National Statistics, Table B.3
- ^ Lalibela - profile of geographical entity including name variants. World
Gazetteer. Retrieved on July 21, 2005.
- ^ Francisco Alvarez, The Prester John of the Indies translated by C.F.
Beckingham and G.W.B. Huntingford (Cambridge: Hakluyt Society, 1961), p. 226. Beckingham
and Huntingford add an appendix which discuss Alvarez's description of these churches, pp. 526-42.
- ^ De Castanhoso's account is translated in R.S. Whiteway, The Portuguese
Expedition to Ethiopia (London: The Hakluyt Society, 1902), pp. 94-98.
- ^ Sihab ad-Din Ahmad bin 'Abd al-Qader, Futuh al-Habasa: The conquest of
Ethiopia, translated by Paul Lester Stenhouse with annotations by Richard Pankhurst (Hollywood: Tsehai, 2003), pp. 346f.
- ^ ibid.
- ^ Pankhurst, "Did the Imam Reach Lalibela?" Addis
Tribune, 21 November 2003
- ^ Sihab ad-Din Ahmad, Futuh al-Hasasa, p. 346n. 785.
- ^ Sihab ad-Din Ahmad, Futuh al-Hasasa, p. 346n. 786.
- ^ David Buxton, The Abysssinians (New York: Praeger, 1970), p.
110
- ^ Buxton, The Abysssinians, p. 108
- ^ "Medieval Houses of God, or Ancient Fortresses?" Archaeology
(November/December, 2004), p. 10.
- ^ Getachew Mekonnen Hasen, Wollo, Yager Dibab (Addis Ababa: Nigd
Matemiya Bet, 1992), p. 24.
- ^ Buxton, The Abysssinians, pp. 103f
External links
Wikimedia Commons has media related to:
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
