The Zagwe Dynasty Part 2 – Emperor Lalibela

Emperor Harbay (1130AD-1160AD)

Traditional Artwork, depicting Emperor Harbay. (Source)

Emperor Harbay, also known as Gebre Mariam (Servant of Mary), was the successor of his cousin Yemrehanna Krestos and the son of Zan Seyum1, and sought to establish greater independence for his kingdom during his reign. He attempted to circumvent the need for coronation by patriarch Gabriel Ibn Turaik in Egypt by proposing the consecration of additional bishops for his kingdom. Harbay’s plan was to have the patriarch consecrate enough bishops to reach a total of ten2, which would then enable him to consecrate his own metropolitan—a bishop with higher authority—thereby eliminating the need for Egyptian involvement. To pursue this goal, Emperor Harbay sent the current metropolitan, Michael, to Egypt to request this concession. However, both the patriarch and the caliph understood the implications of such a move, as it would diminish their influence over Abyssinia, and they promptly denied the request3. Following this, a series of disasters, including plagues and famines, struck Harbay’s kingdom, leading the emperor to apologise, forego his ambitions of consecrating a metropolitan independently, and thereby accept their decision ultimately.

Archbishop Gabriel Ibn Turaik was the seventieth patriarch of the Coptic Orthodox Church and held the position between 1131 and 1145 AD4. In The Text ”History of the Patriarchs of the Coptic Orthodox Church of Alexandria” the mention of Abyssinia is in the final few paragraphs of his rule, therefore it’s likely the scenes described below occurred between 1140-1145.

The excerpts are as follows:

Emperor Harbay’s reign is shrouded in mystery, with limited historical records providing details about his rule. He is venerated as a saint, but traditional texts disagree on the length of his reign—some sources claim he ruled for 8 years, while others suggest 40 or even 32 years5. As his reign approached its end, the king witnessed the birth of his half-brother Lalibela, which caused him to become increasingly agitated. In response, he exiled Lalibela but ultimately lost the throne to his half-brother, as we will find out below.

Emperor Lalibela

Painting Of Emperor Lalibela, his servants and court officials. In Debra Sina (Source)

Introduction

Lalibela was the half-brother of Emperor Harbay, born to Jan Seyom and Kirwerna, a maid6. According to traditional manuscripts, Lalibela’s mother fled to Roha while pregnant because Jan Seyom’s wife disapproved of their relationship7. Lalibela was born in Roha, and he was named after the bees that were seen swarming around him at birth, a sign believed to indicate his future rule (the name Lalibela means “the bees have recognized his sovereignty” in Agaw)8.

News of Lalibela’s birth spread, and his half-brother Harbay, who had already ascended to the throne, saw him as a potential threat. To secure his reign, Harbay exiled the young Lalibela to Jerusalem. Lalibela spent his childhood there but returned years later and got married. However, Emperor Harbay, still wary of Lalibela, exiled him once more, this time to the distant deserts.

During his exile, Lalibela gained the support of the Amhara, who lived in the south of the kingdom by promising them high positions in the Zagwe government if he were to defeat Harbay and claim the throne9. With the backing of the Amhara, Lalibela raised an army, overthrew Harbay, and fulfilled his promise by replacing several Agaw officials with Amhara governors.

The manuscript “Gedle of Lalibela” claims that Harbay voluntarily abdicated the throne. However, this seems unlikely given his previous actions, such as exiling his half-brother. Historian Sergew Hable Selassie discovered a manuscript from Gojjam that suggests Harbay allied with the Amharas to the south of Lasta and waged war against his brother to seize the throne. This account is more plausible and hints at the rising power of the Amharas during the later Zagwe Dynasty, serving as a precursor to Yekuno Amlak’s rebellion and eventual overthrow of the Zagwe Dynasty just a century later.

Important Geographical/Historical Context

Baldwin IV of Jerusalem at the Battle of Montgisard. (Source)

It’s important to consider the geopolitical circumstances of the second half of the 12th century. In the 1170s, the Ayyubid dynasty, led by Salah ad-Din Yusuf ibn Ayyub, had established itself in Egypt and began making incursions into Palestine, which was under the control of Baldwin IV, of the Kingdom of Jerusalem. Multiple manuscripts mention that Lalibela is said to have travelled to Jerusalem, a claim that is both believable and highly likely. This is especially plausible given that Lalibela was under threat and in exile due to his older brother, Emperor Harbay. Additionally, Abyssinian priests had previously travelled to Jerusalem, making such a journey not far-fetched.

If Lalibela did indeed travel to Jerusalem, it would likely have been during the 1170s, considering the timeline of his birth and the start of his reign. This period was crucial in the region’s history, as the Crusader state of Jerusalem engaged in conflict with Saladin’s Ayyubids throughout the late 1170s and 1180s, culminating in the capture of Jerusalem in 1187 AD—a significant turning point in history. By that time, Lalibela was likely back in Ethiopia, having returned after the fighting intensified in the late 1170s. However, news of Jerusalem’s capture would undoubtedly have reached his court and may have influenced his decision to build a “New Jerusalem” in what is now known as Lalibela, Ethiopia.

The Life Of Lalibela

The life of Lalibela is chronicled in the manuscript Gedle Lalibela, which was translated from Ge’ez into French in 1892 under the title “Vie de Lalibala, roi d’Éthiopie: texte éthiopie”. I have translated this work into English and will provide a summary below. Jules Perruchon, the author, suggests that the manuscript likely dates back to the 14th century AD10. In addition to the summary, I will offer further analysis of various sections, drawing from multiple sources and including necessary corrections. It’s important to note that this manuscript intertwines many religious elements, which I will address, by providing a historical perspective where possible.


The Birth Of Lalibela

Traditional Manuscript Artwork Showing The Birth Of Lalibela. (Source)

Lalibela was born in a town called Roha to a wealthy and noble man named Jan Seyum (Brother Of Tantawedem & Germa Seyum). At the moment of his birth, a swarm of bees surrounded him, leading his mother to proclaim, “The bees recognise that this child is great”. Inspired by this miraculous event, she named him Lalibela, meaning “the bees have recognized his grace.” According to the manuscript, the bees symbolize the king’s army, with their stingers representing the weapons used to wage war against infidels who oppose the king. Additionally, it is suggested that these bees were actually angels in disguise, sent to announce Lalibela’s future reign.

The town of Roha, where the Lalibela churches stand today, is believed by some scholars to be a reference to al-Ruha, the Arabic name for Edessa11. This connection may allude to the capture of Edessa in December 1144 by Imad al-Din Zengi of the Seljuk Empire12. Edessa was the first Crusader state city, making it particularly fitting for Lalibela to name his new “city” after it. This choice would symbolically link Lalibela’s Roha to a significant location in Christian history, reinforcing his vision of creating a “New Jerusalem” in Ethiopia.

The Battle Of Edessa, in 1146. (Source)

Betrayal and Poison: The Plot Against Lalibela

At the time of Lalibela’s birth, his brother Harbe sat on the throne. Harbe feared that Lalibela would one day usurp his position, leading him and his courtiers to harbour deep resentment and plot against Lalibela. One day, Lalibela was offered a cup of beer by his half-sister, which was secretly poisoned. Demonstrating his inherent goodness, Lalibela first offered the poisoned drink to a deacon as a gesture of hospitality. The deacon drank it, only to suffer violent convulsions and begin vomiting, and ultimately died. A dog that licked the deacon’s vomit also perished. Horrified by the deaths caused by the poisoned cup, Lalibela lamented, “Let me die like him, for it was a cup prepared for me that caused the death of another. My sin was great enough to cause my brother’s death.”

Despite his desire to succumb to the poison, Lalibela survived, hinting at divine intervention. Instead of dying, he became weak and was tormented by the poison until a large worm emerged and left his body, providing him with relief.

Lalibela’s brother Harbay likely viewed his younger half-brother with caution, as it was common in Abyssinian history for siblings, nephews, and cousins to compete fiercely for the throne. This rivalry often led to royal siblings being isolated in remote prisons, such as those atop Amba Geshen or Debre Damo, to prevent potential usurpations. Therefore the claim that Lalibela was poisoned is plausible, as poisoning was a common and effective method for eliminating rivals and unwanted enemies during this period.

A Journey to Heaven

Traditional Manuscript Artwork Showing Lalibela Meeting Good. (Source)

The manuscript then claims an angel transported Lalibela to heaven, where he traversed through three distinct realms:

  1. First Heaven: Filled with terrifying creatures and ominous sounds.
  2. Second Heaven: Characterized by pleasant sounds and a sense of peace.
  3. Third Heaven: Surrounded by radiant light and glory, inhabited by magnificent angels.

In the third heaven, God revealed grand stone buildings in the form of ten churches and informed Lalibela that he was destined to become king and build said churches. God assured him not to worry and commanded the angel to return him to earth.

Mockery and Exile: Retreating to the Desert

Upon returning to earth, Lalibela faced ridicule from his family, especially his brother Harbe, who mocked his divine visions and priestly devotion. Feeling ostracized and disheartened, Lalibela fled to the desert to escape their scorn.

Was it a voluntary desertion? Unlikely. It is more plausible that Lalibela was either exiled by the emperor himself or strongly “persuaded” to leave the royal court. The previously mentioned poisoning could have been one of those “persuasive” techniques. The exact location of the desert referred to in this context is uncertain, but it might have been the Afar region to the east. This is suggested by the fact that Lalibela later ventured north, crossing the Mereb River to reach the upper boundary of the “Christian lands”, before he headed to Jerusalem.

While in the desert, an angel appeared to Lalibela, declaring, “Tomorrow morning at this time, a young girl will come to you; this girl will become your wife.” The prophecy came true the next day when a young girl gathering grass encountered Lalibela. She was enchanted by him and began bringing him bread and roots from her father’s place to sustain him. Lalibela won her father’s approval, and they were married, solidifying his support and companionship.

The marriage to Queen Masqal Kebra (Glory of the Cross) likely occurred much later than suggested in the Gedle Lalibela manuscript. At the time of his exile to the desert, Lalibela was only a young child or teenager, making it improbable that the marriage took place during that period. It is more likely that he married her shortly after seizing the throne following his battle against his brother Harbay. This marriage to a northern princess would have been a strategic move to solidify his legitimacy, which was likely in question due to his mother’s non-royal lineage, and the murder of his brother.

Queen Masqal Kebra

Land Grant Of Emperor Lalibela to Dabra Libanos. (Source: L’Enigme d’Une Dynastie Sainte Et Usurpatrice Dans Le Royaume Chretien d’Ethiopie, Xie-Xiiie Siecle (Hagiologia) )

Land grants mentioning Lalibela’s wife are abundant. Lalibela’s wife, known as Masqal Kebra (“Praise The Cross”) in manuscripts and referred to as the “Lady of Bihat” in a land donation given to the Dabra Libanos church, suggests that she was from Šǝmäzana, a region in southern Eritrea, specifically from Bihat, an ancient village near the town of Guna Guna, south of Senafe, right on the border with Tigray13. No other wife of Lalibela is known, which aligns with the fact that polygamy was not condoned since the reign of Yemrehanna Krestos. They had two sons, Yetbarak and Atyab. It is highly likely that Lalibela mentioned the queen when announcing his titulature because the region from which she came was crucial in solidifying his rule and legitimacy14.

A Gospel Located at the monastery of Dabra Libanos in southern Eritrea detailing a land grant by Emperor Lalibela, references the Queen as “The Lady Of Behat”15:

The Patriarch Incident

Another fascinating aspect of Masqal Kebra’s influence is documented in the “History of the Patriarchs of Alexandria,” which offers a perspective from Egyptian patriarchs during Lalibela’s reign. After the death of the previous metropolitan, Lalibela sent envoys to the Patriarch in Alexandria to request the consecration of a new metropolitan. Along with his request, he sent gifts for the Sultan of Egypt, who at the time was Al-Adil Abu Bakr Ibn Aiyub (Al-Adil I, the brother of Saladin).

Initially, there was some difficulty in finding a suitable candidate, but eventually, a man named Kil Ibn al-Malbas (also referred to as Mulabbas Michael or Kilus) was chosen. He was consecrated as bishop and sent to the Zagwe Empire with the Ethiopian envoys. Upon his arrival, Lalibela and his court celebrated, covering his head with an umbrella woven with gold and adorned with jewels, a symbol of his high status. He was given ten priests under his charge to guard the church’s valuable supplies, including books, gold, silver, and other liturgical items.

However, the new metropolitan soon returned to Egypt, claiming that Queen Masqal Kebra had consecrated a new metropolitan named Khairuan, her brother, effectively taking over his position. This caused concern for the Patriarch, who wanted to hear Lalibela’s side of the story. The Patriarch sent envoys, and Lalibela responded with his version of events, which took a year to reach Alexandria.

Lalibela’s letter revealed that the metropolitan had killed the chief priest assigned to guard the church’s treasures, accusing him of stealing a gold bar and having him beaten to death. When other priests questioned him, he refused to explain the incident, leading the priest’s family to plot revenge. Furthermore, Lalibela clarified that Khairuan, Queen Masqal Kebra’s brother, had only been consecrated as a bishop and had died two months after the metropolitan returned to Egypt. Lalibela requested a new metropolitan and for the murderer to be punished. He sent gifts, including a crown, an elephant, a lion, and a giraffe, among other things, as part of his message.

Upon receiving this, the Sultan and the Patriarch excommunicated the metropolitan and sent a new one named Ultran. This narrative highlights the political and religious complexities of the time, as well as the significant influence Masqal Kebra wielded in both religious and royal affairs.

Greatest Extent Of Her Powers

Her influence grew so strong that she persuaded Emperor Lalibela to abdicate in favour of his nephew, Na’akueto La’ab, in an attempt to quell the widespread rebellions across the empire. However, after just 18 months of Na’akueto’s mismanagement, she successfully pushed for Lalibela’s return to power16.

Following Lalibela’s death, she commissioned the construction of the Bet Abba Libanos church in Roha, a tribute to her late husband. This historic church remains standing to this day17.

Bet Abba Libanos – House Of Saint Libanos. (Source)

It is reasonable to consider Empress Masqal Kebra as one of the most influential empresses in the region’s history, standing alongside later figures such as Queen Eleni, Empress Mentewab, and Empress Taytu.

Travel To Jerusalem

Northern Zagwe Empire, during the reign of Lalibela. (Source: L’Enigme d’Une Dynastie Sainte Et Usurpatrice Dans Le Royaume Chretien d’Ethiopie, Xie-Xiiie Siecle (Hagiologia) )

Harbe continued his schemes. The devil influenced men loyal to Harbe to accuse Lalibela of marrying a girl who was already betrothed. Harbe ordered Lalibela to be brought to the palace. When Lalibela was summoned, he questioned the legitimacy of the accusations, recognizing his brother’s intent to prosecute him unjustly. Harbe had Lalibela whipped, but an angel intervened, protecting Lalibela from harm and preventing him from feeling the pain. Terrified by this divine protection, Harbe ceased his efforts to harm Lalibela.

After enduring mockery and persecution, Lalibela reunited with his wife and fled back to the desert. His wife discovered a divine cave that provided them with daily sustenance from the Holy Spirit. They lived there in peace until the angel Gabriel guided them safely to the land of Mesraq, the origin of the Christian Kingdom of Ethiopia. Gabriel informed them that Lalibela would journey to Jerusalem while his wife remained in Mesraq. Lalibela travelled to Jerusalem on Gabriel’s wings, witnessed divine visions, and returned to share his experiences with his wife.

We don’t know where the “The Land Of Mesraq” was located, however, it was likely to the north near modern-day Hamasien, as this was closer to Jerusalem.

Transition of Power

St. Mercurios Killing King Oleonus (St. Mercurios Killing Emperor Julian the Apostate), Bet Mercurios. (Source)

God approached Emperor Harbe in a vision, declaring that Harbe’s reign was over and that Lalibela would now ascend to the throne. God also revealed that Lalibela would build churches without stone or mortar. Harbe, upon waking from the terrifying vision, called his court the next day and announced that he would abdicate his throne in favour of Lalibela. Determined to place his brother on the throne, Harbe led his men on foot to find Lalibela.

When Harbe met Lalibela, he recounted the divine vision. As they prepared for Lalibela’s coronation, Lalibela demonstrated profound humility. He subsisted solely on dry bread dipped in herb broth, cut into three pieces, and drank only a small cup. He maintained this austere lifestyle until his death, exemplifying his spiritual devotion and humility.

As previously noted, the transfer of power was likely far from seamless. Historian Sergew Hable Selassie cites a manuscript found in Gojjam, which reveals that during his rebellion, Lalibela secured the support of the Amhara in the south by promising them prominent positions in government18.

We can estimate the commencement of Lalibela’s reign by referencing the manuscript “Zena Lalibela” (News Of Lalibela), which records that he ascended to the throne on January 6, 1178, according to the Ethiopian calendar. This date corresponds to approximately 1185 in the Gregorian calendar19. Historian Sergew Hable Selassie suggests his birth was around ~1160AD, this is likely as his rule would span into the early 1220 which would mean he had ruled for 40 years20 and was around 60 years old, a likely figure for his death.

Not only did Lalibela appoint governors from Amhara, but the development of the Amharic language also gained momentum during this time. It is likely that under Lalibela’s reign, with the increasing number of Amhara governors within his kingdom, the use of Amharic expanded in the royal court. This period may have been crucial in elevating the language’s prominence in the administration and governance of the empire21.

Acts of Charity

At times, as Lalibela was about to dine, three brothers would approach him, requesting food with the words, “Lord, give us something to eat, for we have nothing to dine on today”. In response, Lalibela would distribute the three pieces of bread he had, ensuring each brother received a portion. His servant would later attempt to offer more, but Lalibela refused, emphasizing that accepting additional food would undermine his act of charity. Unbeknownst to them, these three brothers were angels in disguise, testing Lalibela’s generosity. Their ascent to heaven after receiving his offerings confirmed the divine nature of their visit.

On another occasion, Lalibela prepared a lavish meal for his court, complete with exquisite dishes and beer. Meanwhile, he dressed in rags and secretly joined the poor, receiving bread distributed by his courtiers. A servant recognized him and offered him more bread, but Lalibela declined, insisting that accepting more would contradict his charitable actions. When a musician later identified him and sang about his humility, Lalibela withdrew, reaffirming his commitment to perform good deeds in secret.

The accounts from the author of Gedle Lalibela may not be fully verifiable in terms of authenticity, but they do highlight Lalibela’s deep piety and generosity during his reign. It is highly likely that Lalibela was indeed a devoutly religious figure. External sources, such as The Patriarch of Alexandria, also reference the emperors of Abyssinia being seen as priestly figures during this period.

Confronting Rebellion

A traditional painting of Lalibela, surrounded by angels, by local artist Haile Mariam Tadesse. (Source)

A rebel chief of a vassal kingdom rose against Lalibela. In response, Lalibela sent his son to negotiate peace, who emphasized his divine guidance and the futility of resistance. The rebel chief arrogantly refused, challenging Lalibela’s son to a duel. Lalibela’s son confidently declared that he would not fight with his own strength but with the power of God, likening the situation to that of David against Goliath.

During the ensuing battle, the rebel’s son hurled a javelin at Lalibela’s son, but it veered off course due to King Lalibela’s prayer for protection. In response, Lalibela’s son struck the rebel’s son, killing him instantly. Witnessing this spiritual battle with the “eyes of the spirit”, Lalibela prayed for his son’s protection, ensuring his victory. The defeat of the rebel’s forces led to their leader’s capture. Demonstrating his mercy, Lalibela forgave the captured rebel leader, urging him to return to his family and kingdom. However, the proud man mocked Lalibela and his court, only to meet an untimely death when he struck his head on a thorny tree.

Lalibela remarked, “Pride had not left his soul, that is why he died, and because he hated us. See, O my dear friends,” highlighting the consequences of arrogance and hatred.

The son mentioned here was most likely Na’akueto La’ab. According to the Zena Lalibela, Na’akueto La’ab led a large army into Gojjam when its governor refused to pay tribute twice. This campaign resulted in the governor’s defeat, and he was brought to Lalibela in chains. In return, Lalibela appointed Na’akueto La’ab as governor of Lasta and allowed Egyptian craftsmen to assist in building additional churches there22. However, Zena Lalibela refers to Na’akueto La’ab as Lalibela’s nephew, not his son.

The mention of rebellions during Lalibela’s reign indicates increasing discontent and unrest across the empire. The rise of provincial governors and their growing autonomy likely began in the latter part of his reign and worsened under his nephew Na’akueto and son Yitbarek. This gradual decline in central authority eventually culminated in the overthrow of the Zagwe dynasty by Yekuno Amlak half a century later.

The Construction of the Rock-Hewn Churches

Jordan River, Lalibela. (Source)

God then instructed Lalibela to build churches without stone or mortar, promising angelic assistance. In obedience, Lalibela forged iron tools for stonework and invited skilled architects, such as Bezalel and Ohliab, to join the project. Angels aided in measuring and designing the structures, visible only to Lalibela.

The first five churches were built in the same area, followed by others, each meticulously crafted with divine guidance. Angels worked alongside the builders during the day and alone at night, invisible to the workers but visible to Lalibela. Throughout this monumental project, Lalibela renounced all his possessions, refusing to wear shoes and adorning the churches with crosses, curtains, and paintings as symbols of his devotion.

It remains uncertain whether foreign architects played a role in constructing the Lalibela churches, though traditional sources suggest that Coptic Egyptians were involved in their creation. It is likely that these churches were built through the collaboration of local craftsmen and Coptic Egyptians who had fled persecution during that period23.

According to Gedle Lalibela, it took twenty-three years to construct the churches24.

Group 1: Heavenly Jerusalem

Group 1 comprises five churches symbolising earthly Jerusalem: Bet Medhan Alem, Bet Meskal & Bet Golgotha, Bet Dengal, and Bet Maram.

Bet Medhan Alem/House Of The Savior Of The World

Bet Medhan Alem, (Source).

The largest rock-hewn church in the world, it spans 33.7 meters in length, 11.5 meters in height, and 23.7 meters in width, covering a total area of approximately 800 square meters25. It represented the Tarbincale that housed the Ark Of the Covenant26.

Bet Maryam/House Of Mary

Rumoured to be the first church built by Lalibela and his favourite church, and symbolized the Garden of Gethsemane, where Jesus was tormented & arrested27.

Bet Maryam/House Of Mary. (Source)

Bet Meskal/House Of The Cross

Bet Meskal/House Of The Cross (Source).

The church measures 11 meters in length and 3.4 meters in width, and it is thought to have originally functioned as a treasury rather than a place of worship28.

Bete Mikael/ House Of Saint Michael

Entrance to Bet Mikael & Golgotha. (Source)

Bet Golgotha/House Of Golgotha

Bet Golgotha. (Source)

Bet Golgotha is named after Golgotha, the Greek variation of the word Calvary, the site where Jesus was crucified. It is believed to hold significant relics, including Saint Lalibela’s prayer stick, and is also said to contain the tomb of King Lalibela himself. The church is renowned for its carvings of multiple apostles29. Bet Golgotha represents the Holy Sepulchre.

Statue Of Saint. (Source)

Bet Dangal/House Of Virgins.

Bet Dangal/House Of Virgins. (Source)

A church dedicated to the Church of the Martyrs of the Virgin of the Maiden where 50 nuns were murdered in the 4th century by the Roman ruler Julian in the Apostate30

Group 2: Heavenly Jerusalem

Group 2 includes five churches that represent heavenly Jerusalem: Bet Ammanuel, Bet Mercurios, Bet Libanos, Bet Gabriel, and Bet Leham.

Bet Ammnauel/House Of Ammanuel

Measuring 12 meters in height, 10 meters in width, and 18 meters in length, Bet Amanuel is rumoured to have served as the royal church for King Lalibela and his family during his reign31.

Beta Ammanuel. (Source)

Bet Mercurios/House Of Saint Mercurius

Bet Mercurios/House Of Saint Mercurious (Source)

Evidence of iron shackles, might indicate it was originally a jail/courtroom. This cave church is dedicated to Saint Mercurius, a 3rd-century Coptic martyr who was tortured and beheaded for his Christian faith under the orders of Emperor Decius32. It also was meant to represent hell/purgatory33.

Bete Abba Libanos/House Of Saint Libanos

Abba Libanos, one of the Nine Saints, dedicated much of his time to proselytizing in southern Eritrea. According to legend, Meskal Kibra, the wife of King Lalibela, commissioned the construction of the church as a memorial to her husband34. Meskal Kibra herself was from Samezana, near the Debre Libanos Monastery.

Bet Gabriel Raphael/House Of Gabriel & Raphael

Bet Gabriel Raphael/House Of Gabriel & Raphael. (Source)

Two churches that are located in an unusual spot, accessed via a bridge that spans a deep, dry, moat-like ditch. According to one priest, the moat represents hell, while the narrow bridge symbolizes the path to heaven35.

Bet Lehem/Bethlehem

Bet Lehem/Bethlehem. (Source)

Bete Giyorgis/House Of Saint George

Bete Giyorgis/House Of Saint George. (Source)

According to legend, King Lalibela was so occupied with constructing and dedicating his churches that he forgot to assign one to Saint George. The saint, displeased, appeared before the king to remind him. In response, Lalibela quickly set to work, building the church, now the most famous of all Lalibela’s churches, another tradition claims Empress Mesqal Kebra dedicated the building to him, after his death36. Its unique cross-like structure leaves a striking impression when viewed from above.

Lalibela’s Death

Traditional Manuscript Artwork Showing Lalibela’s death . (Source)

In his later years, Lalibela fell gravely ill. On the 12th of Sene (June 22), angels came to receive his soul, with the archangel Gabriel carrying Lalibela on his wings, accompanied by other angels who sang as his soul ascended to its eternal resting place in heaven, alongside Saints Peter and Paul. Following his death, his nephew Ne’akuto Le’ab temporarily assumed power. However, Lalibela’s son, Yitbarek, soon reclaimed the throne37. Yitbarek would be last Zagwe Emperor.

Emperor Ne’akuto Le’ab or Yitbarek, Painting In Church of the Monastery of Na’akuto La’ab (Source)

In Gedle Ne’akuto Le’ab, Queen Meskal Kibra requested her husband, Lalibela, to temporarily crown their nephew Ne’akuto Le’ab instead of their son Yitbarek. However, in Gedle Meskal Kibra it’s mentioned that Yitbarek was crowned emperor while Lalibela was still alive. Tradition further suggests that Meskal Kibra and her son left for the north after the local populace and the kingdom of Lasta grew dissatisfied with their presence. Meskal Kibra is said to have spent the remainder of her life as a hermit38, while Yitbarek plotted to overthrow his nephew, Ne’akuto Le’ab.

It is likely that during Lalibela’s final years, there were competing factions within the royal court—one supporting Ne’akuto Le’ab and the other backing Yitbarek. Upon Lalibela’s death, Ne’akuto Le’ab assumed power with the support of the court, having proven himself a capable governor and warrior. His victory in the rebellion in Gojjam and his diplomatic missions to Yemen and Egypt solidified his position39.

The Size Of Lalibela’s Empire

Rough Map Of The Zagwe Empire, during Lalibela’s reign. (Own Work)

According to Sergew Hable Selassie, an expert who analyzed traditional chronicles detailing the extent of Lalibela’s empire40, the realm stretched from Massawa on the Eritrean coastline in the north to Jimma in southern Ethiopia, and from the Blue Nile River in the east to Zeila in the west. Selassie also highlights that oral traditions reveal the empire was governed by four main governors, each responsible for a significant geographical region:

  1. Niburu Ed:
    • Region: Northern area, extending from Massawa to the south of Aksum.
    • Capital: Aksum.
    • Role: Served as a high court judge and governed from the emperor’s right on a golden throne.
  2. Liqe Kahiimat:
    • Region: Central province, spanning from Zobel Mountain in the east to the Blue Nile in the west, with the Beshilo River marking the southernmost boundary.
    • Role: Positioned on the emperor’s left, Liqe Kahiimat was the highest governor, overseeing the heartland of the Zagwe Empire.
  3. Rise Riousan:
    • Region: Northwestern area near the Blue Nile, though the exact location remains uncertain.
    • Role: Sat immediately to the right of Niburu Ed and was responsible for religious affairs within the empire.
  4. Dean of Tedbabe Mariam:
    • Region: Southern provinces, extending as far south as Sidamo and as far east as Zeila.
    • Role: Positioned to the left of Liqe Kahiimat, the Dean of Tedbabe Mariam held the title of “Patriarch,” indicating he was the highest priestly authority in the empire.

Niburu Ed, was a term used for the royal/priestly authority that was stationed in Aksum, it likely dated to Aksumite times.

In the north, within the realm of the Niburu Ed, several key officials held significant roles, including the Ḥasgwa, Maʾǝkälä Baḥǝr, ʿAqqabe Ṣänṣän (or ʿAqaṣen), and the Liqa Barya41.

Maʾǝkälä Baḥǝr was likely the title given to the governor overseeing the northern provinces42, such as Šǝmäzana, Hamasien, and Bur. Over time, this title evolved into the designation for the region known as Medri Bahri.

Liqa Barya on the other hand referred to the ruler of the Barya peoples in and around the Gash-Barka region of Eritrea.

In addition to these administrative positions, there were various ecclesiastical roles such as the Qäysä Gäbäzä Ṣǝyon, who was the administrator of the Church of Aksum, and the Aqqabe Säʿa (keeper of the hours), which was the title for the abbot of the monastery of Mata/Dabra. Other important roles included the Mäsänqo, head of the musicians, the Ṣäware Narge Mäsäräy (bearer of the medicine bottle), the Ṣähafe Tǝʾǝzaz (secretary of the edicts), and the Liqä Betä Qaṭṭin, who was responsible for overseeing the servants43.

An Outside Perspective

Abu al-Makarim, a Coptic Orthodox priest from the early 13th century AD, lived during the time of King Lalibela and authored The Churches and Monasteries of Egypt and Some Neighbouring Countries, offering valuable insights into Abyssinia at the time. In his writings, he references the “Queen of Sheba” story in connection with Abyssinia, suggesting that the Solomonic connection was beginning to take shape, attracting attention even from foreign sources. This development aligns with the historical timeline, as Yekuno Amlak would establish the Solomonic dynasty just a few decades later.

Abu al-Makarim also mentions that the kings of Abyssinia were considered priestly figures, a detail consistent with what is known about Lalibela and his predecessors, such as Yemerhanna Krestos. He further notes that the Ark of the Covenant was kept in Abyssinia and describes the emperor as having a “white and red” complexion with red hair. Notably, he observes that the emperor travelled throughout his kingdom, a practice that foreshadows the later tradition of the “moving capital” in the Solomonic era.

Biblography

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