a long time, and no doubt this brought about a change in his complexion. In Lamentations, it is said, "Their visage is blacker than a coal;" also, "our skin was blacker than an oven." Both of these writers, in all probability, had reference to the change of color produced by the famine. Another writer says, "I am black, but comely." This may have been a shepherd, and lying much in the sun might have caused the change.
However, we now have the testimony of one whom we clearly understand, and which is of the utmost importance in settling this question. Jeremiah asks, "Can the Ethiopian change his skin, or the leopard his spots?" This refers to a people whose color is peculiar, fixed, and unalterable. Indeed, Jeremiah seems to have been as well satisfied that the Ethiopian was colored, as he was that the leopard had spots; and that the one was as indelible as the other. The German translation of Luther has "Negro-land," for Ethiopia, i.e., the country of the blacks.
All reliable history favors the belief that the Ethiopians descended from Cush, the eldest son of Ham, who settled first in Shina in Asia. Eusebius informs us that a colony of Asiatic Cushites settled in that part of Africa which has since been known as Ethiopia proper. Josephus asserts that these Ethiopians were descended from Cush, and that in his time they were still called Cushites by themselves and by the inhabitants of Asia. Homer divides the Ethiopians into two parts, and Strabo, the geographer, asserts that the dividing line to which he alluded was the Red Sea. The Cushites emigrated in part to the west of the Red Sea; these, remaining unmixed with other
