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 philology, we should here demand a number of attested examples of goab, in the sense of dawn, but in Khoi Khoi we cannot expect such evidence, as there are probably no texts.  Next, after arbitrarily deciding that all Khoi Khois misunderstand their own tongue (for that is what the rendering here of goab by ‘dawn’ comes to), Dr. Hahn examines tsu, in Tsui.  Tsu means ‘sore,’ ‘wounded,’ ‘painful,’ as in ’wounded knee’—­Tsui Goab.  This does not help Dr Hahn, for ‘wounded dawn’ means nothing.  But he reflects that a wound is red, tsu means wounded:  therefore tsu means red, therefore Tsui Goab is the Red Dawn.  Q.E.D.

This kind of reasoning is obviously fallacious.  Dr. Hahn’s point could only be made by bringing forward examples in which tsu is employed to mean red in Khoi Khoi.  Of this use of the word tsu he does not give one single instance, though on this point his argument depends.  His etymology is not strengthened by the fact that Tsui Goab has once been said to live in the red sky.  A red house is not necessarily tenanted by a red man.  Still less is the theory supported by the hymn which says Tsui Goab paints himself with red ochre.  Most idols, from those of the Samoyeds to the Greek images of Dionysus, are and have been daubed with red.  By such reasoning is Tsui Goab proved to be the Red Dawn, while his gifts of prophecy (which he shares with all soothsayers) are accounted for as attributes of dawn, of the Vedic Saranyu.