ition existed
that a woman, by name Hendaque (which comes as near as
possible to the Greek name [Greek: Chandake]), once governed
all that country. Near this place are extensive ruins,
consisting of broken pedestals and obelisks, which Bruce
conjectures to be those of Meroe, the capital of the African
Ethiopia, which is described by Herodotus as a great city in
his time, namely, four hundred years before Christ; and
where, separated from the rest of the world by almost
impassable deserts, and enriched by the commercial
expeditions of their travelling brethren, the Cushites
continued to cultivate, so late as the first century of the
Christian era, some portions of those arts and sciences to
which the settlers in the cities had always more or less
devoted themselves."[15]

But a few writers have asserted, and striven to prove, that the
Egyptians and Ethiopians are quite a different people from the Negro.
Jeremiah seems to have understood that these people about whom we have
been writing were Negroes,--we mean black. "Can the Ethiopian," asks
the prophet, "change his skin, or the leopard his spots?" The prophet
was as thoroughly aware that the Ethiopian was black, as that the
leopard had spots; and Luther's German has for the word "Ethiopia,"
"Negro-land,"--the country of the blacks.[16] The word "Ethiop" in
the Greek literally means "sunburn."

That these Ethiopians were black, we have, in addition to the valuable
testimony of Jeremiah, the scholarly evidence of Herodotus, Homer,
Josephus, Eusebius, Strabo, and others.

It will be necessary for us to use the term "Cush" farther along in
this discussion: so we call attention at this time to the fact, that
the Cushites, so frequently referred to in the Scriptures, are the
same as the Ethiopians.

Driven from unscriptural and untenable ground on the unity of the
races of mankind, the enemies of the Negro, falling back in confusion,
intrench themselves in the curse of Canaan. "And Noah awoke from his
wine, and knew what his younger son had done unto him. And he said,
Cursed be Canaan; a servant of servants shall he be unto his
brethren."[17] This passage was the leading theme of the defenders of
slavery in the pulpit for many years. Bishop Hopkins says,--

"The heartless irreverence which Ham, the father of Canaan,
displayed toward his eminent parent, whose piety had just
saved him fr