Ethiopian historiography includes the ancient, medieval, early modern, and modern disciplines of recording the history of Ethiopia, including both native and foreign sources. The roots of Ethiopian historical writing can be traced back to the ancient Kingdom of Aksum (c. AD 100 – c. 940). These early texts were written in either the Ethiopian Ge'ez script or the Greek alphabet, and included a variety of mediums such as manuscripts and epigraphic inscriptions on monumental stelae and obelisks documenting contemporary events. The writing of history became an established genre in Ethiopian literature during the early Solomonic dynasty (1270–1974). In this period, written histories were usually in the form of royal biographies and dynastic chronicles, supplemented by hagiographic literature and universal histories in the form of annals. Christian mythology became a linchpin of medieval Ethiopian historiography due to works such as the Orthodox Kebra Nagast. This reinforced the genealogical traditions of Ethiopia's Solomonic dynasty rulers, which asserted that they were descendants of Solomon, the legendary King of Israel.

Ethiopian historiographic literature has been traditionally dominated by Christian theology and the chronology of the Bible. There was also considerable influence from Muslim, pagan and foreign elements from within the Horn of Africa and beyond. Diplomatic ties with Christendom were established in the Roman era under Ethiopia's first Christian king, Ezana of Axum, in the 4th century AD, and were renewed in the Late Middle Ages with embassies traveling to and from medieval Europe. Building on the legacy of ancient Greek and Roman historical writings about Ethiopia, medieval European chroniclers made attempts to describe Ethiopia, its people, and religious faith in connection to the mythical Prester John, who was viewed as a potential ally against Islamic powers. Ethiopian history and its peoples were also mentioned in works of medieval Islamic historiography and even Chinese encyclopedias, travel literature, and official histories.

During the 16th century and onset of the early modern period, military alliances with the Portuguese Empire were made, the Jesuit Catholic missionaries arrived, and prolonged warfare with Islamic foes including the Adal Sultanate and Ottoman Empire, as well as with the polytheistic Oromo people, threatened the security of the Ethiopian Empire. These contacts and conflicts inspired works of ethnography, by authors such as the monk and historian Bahrey, which were embedded into the existing historiographic tradition and encouraged a broader view in historical chronicles for Ethiopia's place in the world. The Jesuit missionaries Pedro Páez (1564–1622) and Manuel de Almeida (1580–1646) also composed a history of Ethiopia, but it remained in manuscript form among Jesuit priests of Portuguese India and was not published in the West until modern times.

Modern Ethiopian historiography was developed locally by native Ethiopians as well as by foreign historians like Hiob Ludolf. The late 19th and early 20th centuries marked a period where Western historiographic methods were introduced and synthesized with traditionalist practices, embodied by works such as those by Heruy Wolde Selassie (1878–1938). The discipline has since developed new approaches in studying the nation's past and offered criticism of some traditional Semitic-dominated views that have been prevalent, sometimes at the expense of Ethiopia's traditional ties with the Middle East. Marxist historiography and African studies have also played significant roles in developing the discipline. Since the 20th century, historians have given greater consideration to issues of class, gender, and ethnicity. Traditions pertaining mainly to other Afroasiatic-speaking populations have also been accorded more importance, with literary, linguistic, and archaeological analyses reshaping the perception of their roles in historical Ethiopian society. Historiography of the 20th century focused largely on the Abyssinian Crisis of 1935 and the Second Italo-Ethiopian War, whereas the Ethiopian victory over the Kingdom of Italy in the 1896 Battle of Adwa played a major role in the historiographic literature of these two countries immediately following the First Italo-Ethiopian War.

Writing was introduced to Ethiopia as far back as the 5th century BC with the ancient South Arabian script. This South Semitic script served as the basis for the creation of Ethiopia's Ge'ez script, the oldest evidence of which was found in Matara, Eritrea, and dated to the 2nd century AD. However, the 1st-century AD Roman Periplus of the Erythraean Sea asserts that the local ruler of Adulis could speak and write in Greek. This embrace of Hellenism could also be found in the coinage of Aksumite currency, in which legends were usually written in Greek, much like ancient Greek coinage.

The roots of the historiographic tradition in Ethiopia date back to the Aksumite period (c. 100 – c. 940 AD) and are found in epigraphic texts commissioned by monarchs to recount the deeds of their reign and royal house. Written in an autobiographical style, in either the native Ge'ez script, the Greek alphabet, or both, they are preserved on stelae, thrones, and obelisks found in a wide geographical span that includes Sudan, Eritrea, and Ethiopia. In commemorating the contemporary ruler or aristocrats and elite members of society, these documents record various historical events such as military campaigns, diplomatic missions, and acts of philanthropy. For instance, 4th-century stelae erected by Ezana of Axum memorialize his achievements in battle and expansion of the realm in the Horn of Africa, while the Monumentum Adulitanum inscribed on a throne in Adulis, Eritrea, contains descriptions of an Aksumite king's conquests in the Red Sea region during the 3rd century, including parts of the Arabian peninsula. It is clear that such texts influenced the epigraphy of later Aksumite rulers who still considered their lost Arabian territories as part of their realm.

In Roman historiography, the ecclesiastical history of Tyrannius Rufinus, a Latin translation and extension of the work of Eusebius dated circa 402, offers an account of the Christian conversion of Ethiopia (labeled as "India ulterior") by the missionary Frumentius of Tyre. The text explains that Frumentius, in order to complete this task, was ordained a bishop by Athanasius of Alexandria (298–373), most likely after 346 during the latter's third tenure as Bishop of Alexandria. The mission certainly took place before 357, when Athanasius was deposed, replaced by George of Cappadocia, and forced into flight, during which he wrote an apologetic letter to Roman emperor Constantius II (r. 337–361) that coincidentally preserved an Imperial Roman letter to the royal court of Aksum. In this letter, Constantius II addresses two "tyrants" of Ethiopia, Aizanas and Sazanas, who are undoubtedly Ezana and his brother Saiazana, or Sazanan, a military commander. The letter also hints that the ruler of Aksum was already a Christian monarch. From the early inscriptions of Ezana's reign it is clear that he was once a polytheist, who erected bronze, silver, and gold statues to Ares, Greek god of war. But the dual Greek and Sabaean-style Ge'ez inscriptions on the Ezana Stone, commemorating Ezana's conquests of the Kingdom of Kush (located in Nubia, i.e. modern Sudan), mention his conversion to Christianity.

Cosmas Indicopleustes, a 6th-century Eastern Roman monk and former merchant who wrote the Christian Topography (describing the Indian Ocean trade leading all the way to China), visited the Aksumite port city of Adulis and included eyewitness accounts of it in his book. He copied a Greek inscription detailing the reign of an early 3rd-century polytheistic ruler of Aksum who sent a naval fleet across the Red Sea to conquer the Sabaeans in what is now Yemen, along with other parts of western Arabia. Ancient Sabaean texts from Yemen confirm that this was the Aksumite ruler Gadara, who made alliances with Sabaean kings, leading to eventual Axumite control over western Yemen that would last until the Himyarite ruler Shammar Yahri'sh (r. c. 265 – c. 287) expelled the Aksumites from southwestern Arabia. It is only from Sabaean and Himyarite inscriptions that we know the names of several Aksumite kings and princes after Gadara, including the monarchs `DBH and DTWNS. Inscriptions of king Ezana mention stone-carved thrones near the Church of Our Lady Mary of Zion in Axum (the platforms of which still exist), and Cosmas described a white-marble throne and stele in Adulis that were both covered in Greek inscriptions.