Adissu describes his family tree, his village, and the local history. As the oldest son in the family, he was responsible for all the housework until his siblings grew up and it became their responsibility. As a child, his main occupation was grazing and breeding sheep and cattle. Adissu talks about the work and about the risks it entailed, such as wild animals and thieves, as well as their use of guard dogs. During the summer, Adissu and the other shepherds would take the herd out to graze far away. They would set up a temporary camp and, for a period of two or three months, they would take turns sleeping there for shifts of several days. Adissu talks about the camp routine, describes how butter was made, and talks about the word games and proverbs that kept them busy during their free time. He also explains the laws of ritual purity, and what to do when an animal is attacked or killed.

Adissu married at the age of 20. He talks about the customs of matchmaking and the wedding, and about the role of the escort. After building his home and starting a family, he began to work primarily in agriculture. He lists the various species he grew, such as: wheat, barely, teff, and corn.

Adissu talks about the various illnesses and epidemics that affected his family and the community. He lists the treatments offered by traditional medicine for the various illnesses, such as treating blood pressure problems with bloodletting. One epidemic that Adissu contracted eventually took his brother’s life. To save his son, his father held a traditional ceremony to transfer Adissu’s illness to himself, and indeed a short time later his father died and Adissu recovered. He also talks about an epidemic called Warsi that his daughter contracted and from which she died. Adissu describes the customs of burial, purification, and the week of mourning. He also lists and explains the illnesses that his herds and cattle suffered from.

There were many holy sites scattered around Adissu’s home, which the members of the community visited in order to be healed. According to tradition, Wast Tajai became a holy site when Jews who lived there in ancient times chose to jump to their death instead of converting. It is related that a waterfall and pool of water were formed at the site where they jumped, and that these have the power to restore sight to blind people. In order to enter the pool, visitors had to observe the customs of purification. If they did not, they were chased from the site by wild animals. Nazirites who lived in isolation at the site were interpreters of dreams, and people came to consult with them. As soon as the dream was interpreted, whether for good or bad, the person had to leave the site with the answer he or she had received. The holy sites of “Metshaf Mahalei” and “Aba Gan” were known to have the power to make barren women fertile and to heal ill people and as places for taking oaths. “Aba Rid” was a compound located in a mountainous location enclosed by stone slabs. It was believed that only angels could open it and let people pass through. Another holy site was the peak of a holy mountain to which all the members of the community and the Kesim would ascend during a drought, fast and pray for rain that would fall immediately. All these holy sites were also used as meeting places for families and members of the community who lived far from each other.