Ethiopians." This view is corroborated by Josephus.[29] Apuleius, and
Eusebius. The Hebrew term "Cush" is translated Ethiopia by the
Septuagint, Vulgate, and by almost all other versions, ancient and
modern, as well as by the English version. "It is not, therefore, to
be doubted that the term '_Cushim_' has by the interpretation of all
ages been translated by 'Ethiopians,' because they were also known by
their black color, and their transmigrations, which were easy and
frequent."[30] But while it is a fact, supported by both sacred and
profane history, that the terms "Cush" and "Ethiopian" were used
interchangeably, there seems to be no lack of proof that the same
terms were applied frequently to a people who were not Negroes. It
should be remembered, moreover, that there were nations who were
black, and yet were not Negroes. And the only distinction amongst all
these people, who are branches of the Hamitic family, is the texture
of the hair. "But it is _equally_ certain, as we have seen, that the
term 'Cushite' is applied in Scripture to other branches of the same
family; as, for instance, to the Midianites, from whom Moses selected
his wife, and who could not have been Negroes. The term 'Cushite,'
therefore, is used in Scripture as denoting nations who were not
black, or in any respect Negroes, and also countries south of Egypt,
whose inhabitants were Negroes; and yet both races are declared to be
the descendants of Cush, the son of Ham. Even in Ezekiel's day the
interior African nations were not of one race; for he represents Cush,
Phut, Lud, and Chub, as either themselves constituting, or as being
amalgamated with, 'a mingled people' (Ezek. xxx. 5); 'that is to say,'
says Faber, 'it was a nation of Negroes who are represented as very
numerous,--_all_ the mingled people.'"[31]

The term "Ethiopia" was anciently given to all those whose color was
darkened by the sun. Herodotus, therefore, distinguishes the Eastern