From the end of the 15th century, the church of Santo Stefano dei Mori hosted Ethiopianpilgrims during their stay in Rome. Santo Stefano dei Mori or degli Abissini, sometimescalled Qeddus Esṭifānos in Ethiopian documents, had various functions. It wasboth a hospice, which provided room and board for visiting Ethiopian pilgrims, anda place of worship. Much attention has been given to this particular institution sincethe early studies of Marius Chaîne, Sylvain Grébautand Mauro da Leonessa. Scholarshave underlined how papal hospitality was deeply rooted in military projects: Ethiopianswere regarded as Prester John’s subjects and precious allies in the Crusade againstthe Ottoman Sultanate. Nevertheless, Santo Stefano dei Mori progressively became asite of encounter between Europe and Ethiopia. European humanists met Ethiopianlearned monks, who taught their language and transmitted their manuscript culture.Surprisingly, the fact that Ethiopians belonged to a non- Chalcedonian Church neveraroused Catholic antagonism in the 16thcentury. On the contrary, erudite pilgrims likeTasfa Ṣeyon were extremely well inserted in Roman intellectual networks. The Ethiopiancommunity in Rome therefore had an ambiguous but privileged status. Their position,at the fringe of confessional identities, raises several questions: how did the Ethiopiansexplain the organization of their Church and describe their religious dogmasto Roman Catholics? How did they live their faith as pilgrims outside their country? Towhat extent were the pontifical circles able to grasp the specificities of the Ethiopianfaith? This essay approaches an answer these questions through an in- depth analysisof Santo Stefano dei Mori’s ‘archives’, preserved in the form of Ethiopian manuscriptsand papal documents. This study will enable us to consider Ethiopian pilgrims of EarlyModern Europe as actors of the religious diversity in Rome.