While rock-hewn religious architecture is widespread across the globe, nowhere does it appear so prominently as in the Orthodox Christian community of Ethiopia. The post-Axumite 13th-century capital of the Zagwe dynasty at Lalibela is known world-wide for its rock churches, particularly its five monoliths carved inside and out from the living rock to look like constructed buildings (comparable only to such rock-cut religious sites as Ellora and Mamallapuram in India). The precise workmanship and elaborate decoration associated with the site has astonished visitors since it was first reported by a Portuguese embassy sent to meet the fabled Christian Emperor, Prester John, c. 1520. Today, Lalibela remains, like Axum, a vibrant religious centre and has become Ethiopia’s prominent touristic attraction.
It is unknown when the concept of monolithic and cave churches was introduced to Ethiopia, but there are literally hundreds of them spread around the country, largely in the northern regions, and still in use. Although few meet the architectural standards achieved in Lalibela, many house significant examples of pre-16th-century mural painting and serve as repositories for the country’s rich repertory of material ecclesiastical culture. Included among these objects are tens of thousands of hand-written parchment manuscripts; intricately decorated processional, hand and pectoral crosses; wooden panel paintings and an extensive variety of early Church plate.
Until the last few years, it has been generally accepted that the rock-cut tradition ended in Ethiopia in the 15th century. However, research emanating from an initiative of the Arcadia Foundation in the UK to preserve knowledge of endangered crafts has shown that rock-hewn churches, including monoliths, are still being chiseled into and out of the rock in three regions: Shewa (near Addis Ababa), North Wollo (near Lalibela) and Hawzen-Abiy Addi (near Mekelle, Tigray). Four years of fieldwork have led to the identification of some 40 such churches. Video interviews with master craftsmen, priests, administrators, patrons and parishioners about the making and use of these sites have provided heretofore unrecorded information about how they, and their ancient predecessors, came into being. Evidence suggests that they owe their origin to the practical need for enduring ecclesiastical space in rural communities, and that contemporary examples represent a continuation, rather than a revival, of ancient traditions.