tory was not given but to Mar Gälawdewos, peace upon him. At that time, he was not in Tǝgray; rather he was in the land we just mentioned. For this reason, the Church could not obtain a complete victory as we said at the beginning of this chapter, because Jesus Christ placed him, under himself, head of the Church: a head, thanks to which all his members are strong.  The reason for such a victory of the Church at that time (was) that in this year children of Tubal (Tobel), son of Japheth (Yafet), strong and brave men, who were thirsty for combat like wolves and hungry for killing like a lion, came up from the sea. These helped the aforementioned church in the war (against) the Muslims and they began defeating them. But even if they thought to come to the complete victory, that was not accorded to them, Imām Aḥmäd fought them and killed most of them and casted down their elite troops.  He killed their leader whose heart was brave and strong, like brass and iron, by a killing unworthy of him, having he captured and chained him, which is a treatment for the weak and powerless. All this happened to them since in that time they did not fight by the order of Mar Gälawdewos for whom victory and power was given and who had the right to open the sealed book of the future and to unmake its seal to be called victorious” 
Similarly, the chronicler misrepresented the story in Chapter 15 where he represented the Portuguese armies that they need the support of King Gälawdewos who is contrary to the Portuguese sources and to the King’s letter. When the Portuguese arrived, King Gälawdewos was in the south of the Kingdom in Šäwa fighting the governors of Ahmad and sent their envoy Marqos to tell him of their arrival to the King and join them as soon as possible to fight the forces of Ahmad. On the contrary, however, the Chronicle wrote that they sent Marqos in need of the king’s support and save them from Muslim annihilation. It reads “King Mar Gälawdewos set off on his way towards Tǝgray where Imām Aḥmäd and his entire army stationed. And he was accompanied by Marqos the Frank who brought a letter from the Franks who wrote to him urging him to put their camp under his protection so that they would be saved by his protection from the wrath of the unbelievers.” The author always needs to help his protagonist king, in the historiography. He represented the king savior of the Portuguese armies from the hand of the Muslims, which indeed the king himself reported some years after the victory of Wäyna Däga in 1550 in the long letter, to the Portuguese king why he failed to join them as fast as possible, the death of the valiant leader of the Portuguese army.
The most puzzling part of the story is that the Chronicle missed the Portuguese role in one of the decisive battles took place in 1543 against the Muslims that culminated Ahmad rule.  The Chronicle does not pay attention to the military success of the Portuguese armies in the final confrontation with Aḥmad. He did not give the size of Portuguese armies who involved in the battle on the side of the Christian monarch. He refrains even from mentioning directly their presence but rather he referred only at one point that one of the Portuguese soldiers killed a Muslim captive without the good wish of the king which clearly provides a clue as of the chronicler still needed to present the mercy of his king and the hostility of the Portuguese army. The text reads “But one of them, whose wickedness had been lifted up to clouds, was killed deceitfully by one of the soldiers of Portugal without the permission for this, the permission of our King Mar Gälawdewos, peace be upon him”. Apart from this, nothing said what the Portuguese deeds in such decisive battlefield in this chronicle. However, the story of the tremendous Portuguese deeds in this battle is well narrated in both Ethiopia and Portuguese contemporary sources.
On the Portuguese side, the account of Castanhoso and Bermudez pointed out that there were about 120 Portuguese armies who engaged in the final confrontation with Aḥmad and who remained