essed in Egypt.

If the Egyptians in some immeasurably distant past were once on the
level of Namas and Hottentots, they would worship Osiris at as many
barrows as Heitsi Eibib and Tsui Goab are adored. In later times the
numerous graves of one being would require explanation, and
explanations would be furnished by the myth that the body of Osiris
was torn to pieces and each fragment buried in a separate tomb.

Again, lame gods occur in Greek, Australian, and Brazilian creeds, and
the very coincidence of Tsui Goab's lameness makes us sceptical about
his claims to be a real dead man. On the other hand, when Hahn tells
us that epical myths are now sung in the dances in honour of warriors
lately slain (p. 103), and that similar dances and songs were
performed in the past to honour Tsui Goab, this looks more as if Tsui
Goab had been an actual person. Against this we must set (p. 105) the
belief that Tsui Goab made the first man and woman, and was the
Prometheus of the Hottentots.

* * * * *

So far Dr. Hahn has given us facts which entirely fit in with our
theory that an ancestor-worshipping people, believing in metamorphosis
and sorcery, adores a god who is supposed to be a deceased ancestral
sorcerer with the power of magic and metamorphosis. But now Dr. Hahn
offers his own explanation. According to the philological method, he
will 'study the names of the persons, until we arrive at the naked
root and original meanings of the words.' Starting then with Tsui
Goab, whom all evidence declares to be a dead lame conjurer and
warrior, Dr. Hahn avers that 'Tsui Goab, originally Tsuni Goam, was
the name by which the Red Men called the Infinite.' As the Frenchman
said of the derivation of _jour_ from _dies_, we may hint that the
Infinite thus transformed into a lame Hottentot 'bush-doctor' is
_diablement change en route_. To a dead lame sorcerer from the
Infinite is a fall indeed. The process of the decline is thus
described. _Tsui Goab_ is composed of two roots, _tsu_ and _goa_.
_Goa_ means 'to go on,' 'to come on.' In Khoi Khoi _goa-b_ means 'the
coming on one,' the dawn, and _goa-b_ also means 'the knee.' Dr. Hahn
next writes (making a logical leap of extraordinary width), 'It is now
obvious that _//goab_ in Tsui Goab cannot be translated with
knee,'--why not?--'but we have to adopt the other metaphorical
meaning, the _approaching_ day, _i.e._, the dawn.' Where is the
necessity? In ordinary p