At the beginning of the sixteenth century the powerful East African kingdom of Ethiopia extended from Massawa in the north to several tributary states in the south (Map 20.2), but the ruling Solomonic dynasty in Ethiopia, in power since the thirteenth century, faced serious external threats. Alone among the states in northeast and eastern Africa, Ethiopia was a Christian kingdom that practiced Coptic Christianity, an orthodox form of the Christian faith that originated in Egypt in 451. Christianity had first come to Ethiopia from Egypt when the archbishop in Alexandria appointed Saint Frumentius the first bishop of Ethiopia in 328. By the early 1500s Ethiopia was an island of Christianity surrounded by a sea of Muslim states.

Adal, a Muslim state along the southern base of the Red Sea, began incursions into Ethiopia, and in 1529 the Adal general Ahmad ibn-Ghazi inflicted a disastrous defeat on the Ethiopian emperor Lebna Dengel (r. 1508–1540). Ibn-Ghazi followed up his victory with systematic devastation of the land; destruction of many Ethiopian artistic and literary works, churches, and monasteries; and the forced conversion of thousands to Islam. Lebna Dengel fled to the mountains and appealed to Portugal for assistance. A Portuguese force of four hundred men under Cristóvão da Gama came to his aid, but Dengel was killed in battle before the Portuguese arrived. The Muslim occupation of Christian Ethiopia, which began around 1531, ended in 1543, after a joint Ethiopian and Portuguese force defeated a larger Muslim army at the Battle of Wayna Daga, east of Lake Tana, on February 21. During the battle General ibn-Ghazi was killed by a Portuguese musketeer, but not before he had left a horrific legacy of destruction and death that continues to resonate in Ethiopia today.

In the late twelfth century tales of Prester John, rumored to be a powerful Christian monarch ruling a vast and wealthy African empire, reached western Europe. The search for Prester John, as well as for gold and spices, spurred the Portuguese to undertake a series of trans-African expeditions that reached Timbuktu and Mali in the 1480s and the Ethiopian court by 1508. Although Prester John was a mythical figure, Portuguese emissaries triumphantly but mistakenly identified the Ethiopian emperor as Prester John.8 It was their desire to convert Ethiopians from Coptic Christianity to Roman Catholicism that motivated the Portuguese to aid the Ethiopians in defeating Adal’s forces at Wayna Daga in 1543.

No sooner had the Muslim threat ended than Ethiopia encountered three more dangers. The Galla, now known as the Oromo, moved northward in great numbers in the 1530s, occupying portions of Harar, Shoa, and Amhara. The Ethiopians could not defeat them militarily, and the Galla were not interested in assimilation. For the next two centuries the two peoples lived together in an uneasy truce. Simultaneously, the Ottoman Turks seized Massawa and other coastal cities. Then the Jesuits arrived and attempted to force Roman Catholicism on a proud people whose Coptic form of Christianity long antedated the European version. The overzealous Jesuit missionary Alphonse Mendez tried to revamp the Ethiopian liturgy, rebaptize the people, and replace ancient Ethiopian customs and practices with Roman ones. Since Ethiopian national sentiment was closely tied to Coptic Christianity, violent rebellion and anarchy ensued.

In 1633 the Jesuit missionaries were expelled. For the next two centuries hostility to foreigners, weak political leadership, and regionalism characterized Ethiopia. Civil conflicts between Galla and Ethiopians erupted continually. The Coptic Church, though lacking strong authority, survived as the cornerstone of Ethiopian national identity.