worshippers as departed but still helpful ancestral warriors or medicine-men. We need not hold that they ever were actual living men; they may be merely idealised figures of Khoi-Khoi wisdom and valour. But that, in the opinion of their worshippers, they are but dead men, there seems to be no doubt at all.
Here Dr. Hahn offers a different explanation, founded on etymological conjecture and a philosophy of religion. According to him, the name of Tsui Goab originally meant, not wounded knee, but red dawn. The dawn was worshipped as a symbol or suggestion of the infinite, and only by forgetfulness and false interpretation of the original word did the Khoi-Khoi fall from a kind of pure theosophy to adoration of a presumed dead medicine-man. As Dr. Hahn's ingenious hypothesis has been already examined by us, it is unnecessary again to discuss the philological basis of his argument.
Dr. Hahn not only heard simple and affecting prayers addressed to Tsui Goab, but learned from native informants that the god had been a chief, a warrior, wounded in his knee in battle with Gaunab, another chief, and that he had prophetic powers. He still watches the ways of men (p. 62) and punishes guilt. Universal testimony was given to the effect that Heitsi Eibib also had been a chief from the East, a prophet and a warrior. He apportioned, by blessings and curses, their present habits to many of the animals. Like Odin, he was a "shape-shifter," possessing the medicine-man's invariable power of taking all manner