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    During his reign years ago, King Lalibela commissioned the building of a set of churches to form a 'New Jerusalem. What's so unique about these structures though is that they were carved into a solid piece of rock.

    The inside and outside of the churches were built into the ground on stretches of volcanic tuff rock. Workers would start at the top and carve down creating the roof and walls of the church.

    Then they would hollow it out to create the interior structure. One folk tale says that men worked all day to build the churches, and that angels would relieve them at night and get twice as much work done Protected: In the churches became a UNESCO World Heritage site, and five years ago protective awnings were set up to slow down corrosion 'They are different because they were built from the top down,' church scholar Alebachev Retta told the Nigerian Tribune.

    There is nothing comparable in the world. The church structures are in two groups, divided by the Ethiopia's own river Jordan. An eleventh church, Biete Ghiorgis House of St. Georgestands apart from the others, but is connected to them by a series of trenches. Several differing legends explain why King Lalibela was inspired to build the site.

    One theory was that God came to him with instructions on how to construct the buildings, even such minor details as color choices.

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    Another legend supposes that he was poisoned by his brother and went into a coma for several days, where he was handed the instructions during his brief stay in heaven. Other stories say it was the Templar Knights of Europe who made them or that Lalibela traveled to the actual Jerusalem and wanted to recreate it back home.

    A particularly interesting story is that men worked on the construction during the day, and at night angels would pick up the slack - getting twice as much work done. In Ethiopia, where nearly two-thirds of the population is Christian, Lalibela has become almost important as the real Holy Land. The churches attract many pilgrims, mostly of the Ethiopian Orthodox church Houses of God: The churches continue to be used for daily services Sacred site: Nearly two-thirds of Ethiopians are Christian, making Lalibela a popular tourist site in the country Origins: One story says that King Lalibela was given extremely detailed instructions by God on how to build the churches, including what colors to use Alternate history: Other stories claim that Templar Knights from Europe built the churches, or that the king was inspired by his own trip to Jerusalem Positive: The amount of revenue tourism brings to the Northern Ethiopian town has given many locals steady work Even though the town sits 2, meters above sea level - the faithful, including those who are blind or have disibilities, will pilgrimage for days on foot up windy mountain roads to get to the site.
    Education Ethiopia maintains two educational systems.

    The traditional system is rooted in Christianity and Islam. Christian education at the primary level is often conducted by clergy in the vicinity of places of worship. Higher education, with emphasis on traditional Christian dogmais still run by most major centres of worship, the most prominent being monasteries in the northern and northwestern parts of the country.

    Graduation from these centres leads to a position within the priesthood and church hierarchy.

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    Modern education was an innovation of the emperors Menilek II reigned — and Haile Selassie I —74who established an excellent, though limited, system of primary and secondary education. Public education is free at primary, secondary, and tertiary levels. Primary education is offered for eight years and is compulsory between ages 7 and Four years of secondary education, comprising two two-year cycles, follow.

    Primary schools are generally accessible, and there is a high rate of enrollment; in contrast, there is a shortage of secondary schools, and enrollment declines at that level. The public school system in general has deteriorated from lack of adequate funding, teaching staff, facilities, and space.

    In it was restructured and renamed Haile Selassie I University, and in it adopted its present name. About half the male population is literate; literacy rate estimates for the female population range from about one-third to two-fifths.

    Cultural life Daily life and social customs The cultural heritage of Ethiopians resides in their religions, languages, and extended families.

    All major language and religious groups have their own cultural practices which also vary by geographic location ; however, there are commonalities that form strong and recognizable national traits. Most Ethiopians place less importance on artifacts of culture than they do on an idealized ethos of cultural refinement as reflected in a respect for human sanctity, the practice of social graces, and the blessings of accumulated wisdom.

    Religion provides the basic tenets of morality. The invocation of God is often all that is needed to seal agreements, deliver on promises, and seek justifiable redress. Hospitality is reckoned the ultimate expression of grace in social relations. Old age earns respect and prominence in society, especially because of the piety, wisdom, knowledge, prudenceand altruism that it is supposed to bestow.

    Full-page illustration of St. Its most typical dishes are wats and alechas, stews redolent with spices and aromatic vegetables. The wat is further enhanced by the addition of berberea complex seasoning paste made incendiary by dried hot chilies. The wat or alecha may contain beef, goat, lamb, chicken, hard-boiled eggs, or fish.

    Berbere and other spice pastes enliven many dishes. Since the Ethiopian Orthodox Church mandates abstaining from meat on as many as days a year, vegetarian dishes form an important part of Ethiopian cuisine.

    Legumes such as lentils or chickpeas appear in many guises. Other popular dishes include kitfo, chopped raw beef served with berbere. A traditional Ethiopian meal is served on a communal platter covered with thin sheets of injeraa soft flat-bread prepared from a slightly fermented batter made from teffa type of millet.

    The spongy injera serves as both plate and utensil; it is topped with meat and vegetable stews. Ayib, a fresh soft cheese similar to cottage cheeseserves to temper the heat of the spicy dishes. Each diner tears off a piece of injera and uses it to scoop up a morsel of one or more dishes and their sauces. One diner may feed an injera-wrapped morsel to another, a practice called gursha.

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    Tej, a honey-based wine, or beer accompanies the meal, and coffee sweetened with honey concludes it. Tea is grown in Ethiopia and is also a popular beverage. The poet Mary Armede is an accomplished contemporary practitioner of this style. Influences of foreign music have been very selective, though brass ensembles and soul music have made an important impact.

    During the 16th century, Amharic, then the principal spoken languagebegan to be used for literary purposes. After Ethiopia regained its independence from Italy inauthors were encouraged to write with an emphasis on moral and patriotic themes, and there was a focus on Amharic literature. Notable writers during this period include Makonnen Endalkachew, who produced allegorical novels and plays, Kebede Mikael, known for verse dramas, and Tekle Tsodeq Makuria, known for histories.

    The lower valleys of both the Awash and Omo rivers are home to several paleoanthropological sites that have yielded remains that provide evidence for the theory of human evolution.

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    One of the best-known fossil remains is a partially complete female skeleton of Australopithecus afarensispopularly known as Lucy, which was discovered at the Hadar site in the lower Awash River valley. Tiya, south of Addis Ababa, is an archaeological site that contains more than 30 monuments from an ancient Ethiopian culture.

    The city of Aksumonce the seat of an ancient kingdom of the same name, is home to obelisks, castle ruins, and tombs, some of which date back to the 1st century ce.

    The historical town of Harar Jungol in southern Ethiopia developed into an important centre of Islamic culture and trade by the 16th century; its architecture and layout are notable for their unique blend of African and Islamic influences.

    The fortress city of Fasil Ghebbi in Gonder includes the remains of castles and palaces constructed by a series of emperors during the 17th and 18th centuries. An obelisk from the ancient Ethiopian kingdom of Aksum, in the modern city of the same name.

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