As for the king, though probably already determined in his own mind, he had not taken any step so decisive as could induce the compliance of others. Disputes were constantly maintained, for the most part in his presence, between the missionaries and the Abyssinian monks, chiefly concerning the long-agitated question, the two natures in Christ, in which, although the victory declared always in favour of the Jesuits, if we may credit their representations, no conviction followed on the part of the adversaries. At last Abuna Simon complained to the king, that unusual and irregular things had been permitted without his knowledge; that disputes upon articles of faith had been held without calling him, or his being permitted to give his clergy the advantage of his support in these controversies. The king, who did not believe that the Abuna’s eloquence or learning would make any great alteration, ordered the disputations to be held a-new in the Abuna’s presence. That priest’s ignorance made the matter worse; and the king, holding this point as now settled, made his first public declaration, that there were two natures in Christ, perfect God and perfect man, really distinct between themselves, but united in one divine person, which is the Christ. At this time, letters came by way of India, both from the king of Spain, Philip II. dated in Madrid the 15th of March 1609, and from the pope Paul V. of the 4th of January 1611. These letters contain nothing but general declamatory exhortations to Socinios to persevere in the Christian faith, assuring him of the assistance of the Holy Spirit, instead of those Portuguese regiments which he had solicited. However, the affair of the conversion being altogether settled between the king and Paez, it was thought proper to make the renunciation first, and then depend upon the king of Spain and the pope for sending the soldiers, if their prayers were not effectual. It was necessary that Socinios should write to the pope, notifying his submission to the see of Rome. But letters on such a subject were thought of too great consequence to be sent, as former dispatches to Europe had been, without being accompanied by proper persons, who, upon occasion, might assume the character of ambassadors, and give any assurance or explanation needful. It was at the same time considered, that the way by Masuah was so liable to accidents, the intermediate province of Tigré being still as it were in a state of rebellion, that it would be easy for the enemies of the Catholic faith to intercept these messengers and letters by the way, so that their contents might be published amongst the king’s enemies in Abyssinia, without ever being made known in Europe. Some proposed the longer, but, as they apprehended, the more secure way, by passing Narea and the provinces south of the frontiers of that kingdom, partly inhabited by Gentiles, partly by Mahometans, to Melinda, on the Indian Ocean, where they might embark for Goa.