Lalibela history

Foundation and Legendary Beginnings

The history of Lalibela is inextricably linked to the flourishing period of the Zagwe dynasty in the 12th–13th centuries. Initially, the settlement was named Roha (or Adepha) and served as the political centre of the state. The city received its modern name later in honour of King Gebre Mesqel Lalibela, who initiated the grand construction project that forever changed the appearance of this place.

Key Factors of Formation

The development of the city was defined not so much by trade as by a powerful religious and political idea. The main factors for its growth were:

• The "New Jerusalem" Concept: King Lalibela sought to create an alternative pilgrimage centre, as the route to the actual Jerusalem was difficult due to the geopolitical situation of that time. The layout of the city symbolically replicates the Holy Land.
• Geography: The city is located in the rugged mountainous region of Lasta at an altitude of about 2,500 metres. This provided natural defence and facilitated monastic seclusion.
• Centralisation of Power: As the capital, Roha accumulated the empire's resources, which allowed for attracting the best craftsmen to carve temples into the rock face.

Early Cultural Features

From the very beginning, the city's economy and culture were built around religion. Lalibela became the centre of a unique architectural tradition: here, the famous monolithic churches were created, carved entirely from volcanic tuff, "growing" from the surface of the earth downwards. This formed a distinct way of life oriented towards receiving pilgrims, conducting religious services, and preserving the ancient Christian traditions of Ethiopia.

Key Dates in the History of Lalibela

• Late 12th Century: The city of Roha becomes the capital of the Zagwe dynasty, which ruled Ethiopia during this period.
• Turn of the 12th–13th Centuries: King Gebre Mesqel Lalibela initiates the grand construction of the rock-hewn church complex, intended to become the "New Jerusalem".
• Mid-13th Century: After the death and canonisation of the builder-king, the city is officially renamed from Roha to Lalibela.
• 1270: With the fall of the Zagwe dynasty and the rise of the Solomonic dynasty, the city loses its capital status but remains the country's main spiritual centre.
• Early 15th Century: Lalibela establishes itself as a crucial pilgrimage site for Ethiopian Christians, attracting believers from across the empire.
• 1520: Portuguese priest Francisco Álvares visits the city and compiles the first detailed description of the rock temples for Europeans.
• 1530s: During the wars with the Adal Sultanate, the temple complex miraculously escapes destruction by the forces of Ahmad Gragn.
• 1868: British troops under the command of General Napier pass through the region, contributing to a growing interest in Ethiopian antiquities in Europe.
• 1960s: With the support of Emperor Haile Selassie, the first modern scientific restoration and conservation works on the monuments begin.
• 1978: The rock-hewn churches of Lalibela are among the first to be included in the UNESCO World Heritage list.
• 1997: The opening of a new airport near the city significantly simplifies access for international tourists and pilgrims.
• 2008: Special protective shelters are erected over several churches to prevent stone erosion caused by precipitation.

Stages of Development and City Transformation

The history of Lalibela is a journey from the political capital of an empire to a world-renowned tourist centre. Several key milestones can be highlighted that radically influenced the economy, culture, and appearance of the city:

• Creation of a Unique Urban Plan (12th–13th Centuries)
  The construction of 11 rock-hewn churches was not merely the erection of temples, but a massive engineering project. A complex system of drainage channels, underground tunnels, and passageways was created, defining the structure of the historical centre. This turned the city into a self-sufficient sacred complex that functions to this day.
• Transformation into a Spiritual Enclave (Post-1270)
  After the Solomonic dynasty moved the capital to other regions, Lalibela avoided the large-scale reconstruction and destruction typical of political centres. This "preserved" the mediaeval appearance of the city, allowing it to maintain an authentic atmosphere and become the main guardian of Ethiopia's religious traditions.
• Opening to the Outside World (20th Century)
  The inclusion of the churches in the UNESCO World Heritage list in 1978 was a turning point. The city gained international status, which attracted the attention of the global community, restoration grants, and the first foreign tourists, beginning the reorientation of the local economy towards the external market.
• Infrastructure Breakthrough (Late 1990s)
  The construction and modernisation of an airport capable of handling international flights brought the city out of geographical isolation. This led to a sharp increase in tourist flow, stimulating the construction of hotels, restaurants, and the development of small businesses, which became the foundation of Lalibela's modern economy.
• Architectural Conservation (2000s)
  The erection of protective shelters over the main churches (a UNESCO and EU project) changed the visual landscape of the historical part. Despite debates about aesthetics, this decision became an important stage in preserving the monuments from erosion and destruction, guaranteeing the long-term tourism appeal of the region.

Urban Planning Concept: "New Jerusalem"

The urban planning of Lalibela is unique in that it did not develop spontaneously but was subject to a single sacred design. In the 12th century, the city was designed as a symbolic copy of Jerusalem. The topography of the sacred complex includes:

• Symbolic Landscape: The local river was renamed the Jordan, and a stone cross marks the place of Christ's baptism.
• Grouping of Buildings: The temples are divided into two main groups (Northern and Eastern), connected by a system of underground tunnels and galleries, symbolising the path from the earthly to the heavenly.
• Isolation from the World: The churches are carved below ground level, making them invisible from a distance — this served both a defensive and a spiritual purpose (humility before God).

Architectural Styles and Eras

Unlike European cities, where styles replaced one another over centuries, the architectural core of Lalibela represents a frozen moment of the peak of the Ethiopian Middle Ages.

1. Aksumite Style in Rock Execution (12th–13th Centuries)
The main architectural dominant of the city. The masters of the Zagwe dynasty transferred ancient construction techniques of the Kingdom of Aksum (4th–7th centuries) into monolithic stone.

• Characteristic Features: Imitation of wooden beam structures in stone (protruding "monkey heads" — beam ends), false windows and doors, stepped podiums.
• Iconic Structures:
  • Bet Medhane Alem — the largest monolithic church in the world, resembling a Greek temple but with Aksumite detailing.
  • Bet Giyorgis (Church of Saint George) — a masterpiece in the shape of a cross, carved into solid rock, the pinnacle of engineering thought of that time.

2. Traditional Vernacular Architecture (From the 13th Century to Present Day)
Residential settlements formed around the sacred centre over centuries, changing little over time.

• Tukuls: Traditional round two-story huts made of stone and wood with conical thatched roofs. They create a picturesque contrast with the monumental churches.
• Stone Masonry: The use of local red tuff in residential buildings connects the city into a single colour ensemble.

3. Modern Interventions (20th–21st Centuries)
The recent history of the city's architecture is mainly connected with attempts to preserve heritage.

• Protective Structures: In 2008, massive pylons with canopies were erected over the main groups of churches (a UNESCO project). Although this is a high-tech style, its function is purely utilitarian — protecting the soft stone from rain.

Rulers and Saints

• Gebre Mesqel Lalibela
  King of the Zagwe dynasty and Saint (12th–13th Centuries)
  The founder of the city's modern appearance. It was by his order that the famous complex of 11 monolithic churches was created. The King sought to build a "New Jerusalem" in Africa so that pilgrims would not have to undertake dangerous journeys to the Middle East. He is revered by the Ethiopian Orthodox Church as a saint, and his tomb is located in the church of Bet Golgotha.
• Masqal Kibra
  Queen, wife of King Lalibela
  An outstanding woman of her era who actively participated in state administration and religious life. It is believed that the church of Bet Abba Libanos was carved on her initiative and with her support. Legends say that construction was carried out with the help of angels to immortalise the memory of a great Ethiopian saint.
• Na'akueto La'ab
  King of Ethiopia, nephew and successor of Lalibela
  The last ruler of the Zagwe dynasty, also canonised by the church. Although he did not rule for long, a famous cave monastery in the vicinity of the city is associated with his name. The historical significance of Na'akueto La'ab lies in the peaceful transfer of power to the Solomonic dynasty, which allowed civil war to be avoided and the shrines of Lalibela to be kept intact.

Explorers and Patrons

• Francisco Álvares
  Portuguese priest and missionary (16th Century)
  The first European to leave a detailed description of the rock temples. Having visited the city in 1520, he was so astounded by the architecture that he wrote in his reports to the King of Portugal: "I fear to describe these buildings because I may not be believed." His chronicles became the first window into the world of Lalibela for Europe.
• Haile Selassie I
  Emperor of Ethiopia (20th Century)
  Played a decisive role in the modern fate of the monuments. In the 1960s, the Emperor personally initiated the first professional conservation and restoration works on the temples, attracting international experts. Thanks to his efforts, Lalibela began to transform from a closed religious centre into a site of global heritage.
• Achille Raffray
  French traveller and diplomat (19th Century)
  Visited the city in 1881 and compiled some of the most accurate plans and sketches of the churches for his time. His publications and engravings, published in France, revived the fading interest in Ethiopian civilisation in Europe and attracted the attention of the scientific community to the unique architecture of the region.