The Geesa live close upon the Nile, to which river they give their own name. It is also called Geesa by the Agows, in the small district of Geesh, where it rises from its source. They never have yet made peace with Abyssinia, are governed by the heads of families, and live separately for the sake of hunting, and, for this reason, are easily conquered. The men are naked, having a cotton rag only about their middle. The nights are very cold, and they lie round great fires; but the fly is not so dangerous here as to the eastward, so that goats, in a small number, live here. Their arms are bows, lances, and arrows; large wooden clubs, with knobs, nearly as big as a man’s head, at the end of them; their shields are oval. They worship the Nile, but no other river, as I have said before; it is called Geesa, which, in their language, signifies the first Maker, or Creator. They imagine its water is a cure for most diseases. East of the Geesa is Wumbarea, which reaches to Belay. The king fell first on the Geesa, part of whom he took, and the rest he dispersed. He then turned to the right through Wumbarea, and met with some resistance in the narrow passes in the mountains, in one of which Kasmati Kosté, (one of his principal officers) a man of low birth, but raised by his merit to his present rank, was slain by an arrow. The king then repassed the Agows of Zeegam, in the same peaceable manner in which he came, and then marched on without giving any cause of suspicion, taking up his quarters at Ibaba. It was here he had appointed an assembly of the clergy to meet, before whom the several delegates, chosen to consider the controverted points, and find some ground for a reconciliation, were to make their report. The Abuna, Itchegué, and all those who, for this purpose, were shut up in Debra Mariam, appeared before the king. But, however amicably things had been carried on while they were shut up in the island, the usual warmth and violence prevailed before the assembly. Ayto Christos, Abba Welled Christos of Debra Libanos, on one side, and Tebedin and Cosmas on the other, fell roundly, and without preface, upon a dispute about the incarnation, so that the affair from argument was likely to turn to sedition. The turbulent Tebedin, leaving the matter of religion wholly apart, inveighed vehemently against the retirement to Debra Mariam, which he loudly complained of as banishment. Ras Anastasius and Abuna Sanuda reproved him sharply for the freedom with which he taxed this measure of the king, and in this they were followed by many of the wiser sort on both sides. Immediately after the assembly, the king ordered Tebedin to be put in irons, and sent to a mountainous prison. He then returned to Gondar.