Whitey.

Here's two white's who have firsthand knowledge of this topic...one from 1783/French, the other from 1st Century B.C./Greek. Interesting that back then and apparently even in 1783, the negroid features of the Egyptians prevales in the population. In the weblinks provided I'm simply amazed, however, at how openly other whites are about their attempt to make Egyptians white/European inspite of overwhelming evidence against it...note the puny morsels of evidence they cling to make their point (i.e. curly hair like Europeans, not kinky like the negro...when all the while Ethiopians don't have kinky hair anyway, but curly ALMOST like whites. To say that "curly hair" is always a sign of whiteness is false, see any Ethiopian or Somalian today and you'll see what I mean...and the Ethiopian hasn't been "race mixed" by whites to get that type of hair.)

Here's a piece of information from a well respected French nobleman who visited Egypt in 1783 (during slavery) and was astonished at the evidence he found. Also, an English

http://www.nubianet.org/about/about_interpret3.html
2a. French traveller Constantine de Volney, in Egypt (1783-85)

(De Volney was a French nobleman who was much troubled by the institution of slavery. His expressed opinion that the ancient Egyptians were black Africans much departed from the typical European view of the late eighteenth century, but it gave many people cause for reflection.)

"When I visited the Sphinx, I could not help thinking that the figure of that monster furnished the true solution to the enigma (of how the modern Egyptians came to have their Ômulatto' appearance)É(It's features) were those of the negro.. (the Egyptians therefore must have been) real negroes, of the same species of the natives of AfricaÉ..How are we astonishedÉwhen we reflect that to the race of negroes, at present our slaves, and the objects of our extreme contempt, we owe our arts, sciences, and even the very use of speech; and when we recollect that in the midst of those nations who call themselves the friends of liberty and humanity, the most barbarous of slaveries is justified, and that it is even a problem whether the understanding of negroes be of the same species with that of white men!"

M. Constantine de Volney, Travels through Syria and Egypt in the Years 1783, 1784, and 1785 (London: 1787), p. 80-83.

Here's a Greek from the first century B.C., named Diodorus Siculus on the Egyptians. (I have to laugh at his name though, it appears to phonetically sound like "de-ordorous sickulus", he stinks so bad he makes you sick! What a name!) But, nevertheles, he claims to have got this information from actual Ethiopians in his time.

1l. The Greek historian Diodorus Siculus (mid-first century BC).

http://www.nubianet.org/about/about_interpret2.html
(Diodorus devoted an entire chapter of his world history, the Bibliotheke (Book 3), to the Kushites ["Aithiopians"] of Meroe. Here he repeats the story of their great piety, their high favor with the gods, and adds the fascinating legend that they were the first of all men created by the gods and were the founders of Egyptian civilization - a story that he reports receiving from some Kushite ambassadors. He also describes some of the other "Aithiopian" tribes south of Kush and reveals his Greek biases.)

"Now they relate that of all people the Aithiopians were the earliest, and say that the proofs of this are clear. That they did not arrive as immigrants but are the natives of the country and therefore rightly are called authochthonous is almost universally accepted. That those who live in the South are likely to be the first engendered by the earth is obvious to all. For as it was the heat of the sun that dried up the earth while it was still moist, at the time when everything came into being, and caused life, they say it is probable that it was the region closest to the sun that first bore animate beings.

"They further write that it was among them that people were first taught to honour the gods and offer sacrifices and arrange processions and festivals and perform other things by which people honour the divine. For this reason their piety is famous among all men, and the sacrifices among the Aithiopians are believed to be particularly pleasing to the divinity É

"[The Aithiopians] say that the Egyptians are settlers from among themselves and that Osiris was the leader of the settlementÉ.The customs of the Egyptians, they say, are for the most part Aithiopian, the settlers having preserved their old traditions. For to consider the kings gods, to pay great attention to funeral rites, and many other things, are Aithiopian practices, and also the style of their statues and the form of their writing are AithiopianÉAlso the way the priestly colleges are organized is said to be the same in both nations. For all who have to do with the cult of the gods, they maintain, are [ritually] pure: the priests are shaved in the same way, they have the same robes and the type of scepter shaped like a plough, which also the kings have, who use tall pointed felt hats ending in a knob, with the snakes that they call the asp (aspis) coiled round themÉ

"There are also numerous other Aithiopian tribes [i.e. besides those centered at Mero‘]; some live along both sides of the river Nile and on the islands in the river, others dwell in the regions that border on Arabia [i.e. to the east], others again have settled in the interior of Libya [i.e. to the west]. The majority of these tribes, in particular those who live along the river, have black skin, snub-nosed faces, and curly hair. Of character they are quite savage, and show their wild nature not so much by their temper as through their habits: they are squalid all over their bodies, have extremely long nails just like wild animals, and are as far removed as possible from kind behavior to each other. Speaking in a shrill voice, and lacking totally the strivings of other peoples toward a civilised life, they exhibit a great difference from our habits."

Diodous Siculus, Bibliotheke, 3. Translated by Tomas Hagg, in Fontes Historiae Nubiorum, vol. II: From the Mid-Fifth to the First Century BC (Bergen, Norway, 1996), pp. 644-647