Cain and Abel

This article is about the first and second sons of Adam and Eve. For other uses, see Cain and Abel (disambiguation).

"Abel", "Cain", and "My Brother's Keeper" redirect here. For other uses, see Abel (disambiguation), Cain (disambiguation), and My Brother's Keeper (disambiguation).

Cain (right) and Abel (left), 19th century Bible illustration

In the Hebrew Bible, Cain and Abel (Hebrew: הבל ,קין , Qayin, Hevel)^[1] (Arabic: هابيل ,قابيل - Qābīl and Hābīl) are two sons of Adam and Eve. The Qur'an mentions the story, calling them the two sons of Adam (Arabic: إبني آدم) only.^[2]

In the Greek New Testament, Cain is referred to as εκ του πονηρου.^[3] In at least one translation this is rendered "from the evil one",^[4] while others have "of the evil one."^[5] Some interpreters take this to mean that Cain was literally the son of the serpent in the Garden of Eden. A parallel idea can be found in Jewish tradition,^[6] that the serpent (Hebrew nahash נחש) from the Garden of Eden was father to firstborn Cain.

In all versions, Cain is a crop farmer and his younger brother Abel is a shepherd.^[7] Cain is portrayed as sinful, committing the first murder by killing his brother,^[8] after God^[9] has rejected his offerings of produce but accepted the animal sacrifices brought by Abel.^[10]

The oldest known copy of the Biblical narration is from the 1st century Dead Sea Scrolls.^[11][12] Cain and Abel also appear in a number of other texts,^[13] and the story is the subject of various interpretations.^[14] Abel, the first murder victim, is sometimes seen as the first martyr;^[15] while Cain, the first murderer, is sometimes seen as an ancestor of evil.^[16] A few scholars suggest the pericope may have been based on a Sumerian story representing the conflict between nomadic shepherds and settled farmers.^[17] Others think that it may refer to the days in which agriculture began to replace the ways of the hunter-gatherer.^{[18] [19]}

Allusions to Cain and Abel as an archetype of fratricide persist in numerous references and retellings, through medieval art and Shakespearean works up to present day fiction.

Etymology

Abel
A Christian icon of Abel
Righteous, First Martyr
Honored in	Judaism, Christianity, Islam
Major shrine	Nabi Habeel Mosque, Damascus

Cain and Abel are traditional English renderings of the Hebrew names Qayin (קין) and Havel (הבל). The original text did not provide vowels.^[20] Abel's name is composed in Hebrew of the same three consonants as a root speculated by people to have originally meant "breath", because Rabbis postulated one of its roots thus, also "waste", but is used in the Hebrew Bible primarily as a metaphor for what is "elusive", especially the "vanity" (another definition by the Rabbis of medieval France, Rashi in specific from his translation into Old French) of human beauty and work e.g. Hevel Hayophi (He-vel Ha-yo-fi) vanity is as beauty from the Song of Songs of Solomon.^[21] Julius Wellhausen, and many scholars following him, have proposed that the name is independent of the root.^[22] Eberhard Schrader had previously put forward the Akkadian (Old Assyrian dialect) ablu ("son") as a more likely etymology.^[23] In the Islamic tradition, Abel is named as Hābīl (هابيل), while Cain is named as Qābīl (قابيل). Although their story is cited in the Quran, neither of them is mentioned by name. Cain is called Qayen in the Ethiopian version of Genesis.^[24] The Koine Greek of the New Testament refers to Cain three times,^[25] using two syllables ka-in (Κάïν) for the name.^[26]

More recent scholarship has produced another theory, a more direct pun. Abel is here thought to derive from a reconstructed word meaning "herdsman", with the modern Arabic cognate ibil, now specifically referring only to "camels". Cain, on the other hand, is thought to be cognate to the mid-1st millennium BC South Arabian word qyn, meaning "metal smith".^[27] This theory would make the names merely descriptions of the roles they take in the story—Abel working with livestock, and Cain with agriculture—and would parallel the names Adam ("man") and Eve ("life", Chavah in Hebrew).^[28]

The name Abel has been used in many European languages as both surname and first name. In English, however, even Cain features in 17th century, Puritan-influenced families, who had a taste for biblical names, sometimes despite the reputation of the original character.^[29][30][31] Contrary to popular belief^{[citation needed]}, the surname McCain does not mean "Son of Cain" in Gaelic, rather it is a contraction (also McCann) of Mac Cathan. Gaelic cathan means "warrior", from cath "battle".^[32]

Murder and motive

For convenience, the story can be considered in two sections — 1. murder and motive and 2. confrontation and consequences.

Religious sources of the Cain and Abel story can be found in Genesis (950 to 450 BC) in the Hebrew Bible, Sura 5 (Al-Ma'ida) of the Qur'an (early 7th century) and Pearl of Great Price (1851).^[33]

Biblical account (Judeo-Christian)

Cain leads Abel to death, by James Tissot.

¹Adam knew his wife Eve intimately, and she conceived and gave birth to Cain. She said, "I have had a male child with the LORD's help."^{[34] 2}Then she also gave birth to his brother Abel. Now Abel became a shepherd of a flock, but Cain cultivated the land. ³In the course of time Cain presented some of the land's produce as an offering to the LORD. ⁴And Abel also presented [an offering]^[35] — some of the firstborn of his flock and their fat portions.^[36] The Lord had regard for Abel and his offering, ⁵but He did not have regard for Cain and his offering. Cain was furious, and he was downcast.^{[37] 6}Then the LORD said to Cain, "Why are you furious? And why are you downcast?^{[38] 7}If you do right, won't you be accepted? But if you do not do right, sin is crouching at the door. Its desire is for you, but you must master it." ⁸Cain said to his brother Abel, "Let's go out to the field."^[39] And while they were in the field, Cain attacked his brother Abel and killed him.

— Genesis 4:1-8 (HCSB)

The Septuagint has a different verse 7:

Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? be still, to thee shall be his submission, and thou mayest rule over him.^[40]

Motives

Though Genesis depicts Cain's motive in killing Abel as simply being one of jealousy concerning God's favour for Abel, this is not the view of many extra-biblical works. The Midrash and the Conflict of Adam and Eve with Satan both record that the real motive involved the desire of women. According to Midrashic tradition, Cain and Abel each had twin sisters, whom they were to marry. The Midrash records that Abel's promised wife was the more beautiful. Cain would not consent to this arrangement. Adam proposed to refer the question to God by means of a sacrifice. God rejected Cain's sacrifice, signifying His disapproval of his marriage with Aclima, and Cain slew his brother in a fit of jealousy.^[41]

In Latter-day Saint extra-Biblical scripture, the Book of Moses contains an expanded account of the story of Cain and Abel. In this account, Cain murders Abel as a result of a covenant of murder with Satan. Following the murder, Cain exclaims, "I am free; surely the flocks of my brother falleth into my hands" (Pearl of Great Price, Moses 5:33) indicating that coveting Abel's possessions was another motive for Cain's action.

Abel's death

Adam and Eve mourn the death of Abel, painting by William Bouguereau

In Christianity, comparisons are sometimes made between the death of Abel and that of Jesus, the former thus seen as being the first martyr: in Matthew 23:35, Jesus speaks of Abel as righteous; and the Epistle to the Hebrews states that The blood of sprinkling ... [speaks] better things than that of Abel (Hebrews 12:24). The blood of Jesus is interpreted as bringing mercy; but that of Abel as demanding vengeance (hence the curse and mark).^[42]

Abel is invoked in the litany for the dying in Roman Catholic Church, and his sacrifice is mentioned in the Canon of the Mass with those of Abraham and Melchizedek. The Coptic Church commemorates him with a feast day on December 28.^[43]

Burial

According to Shi'a Muslim belief, Abel is buried in Nabi Habeel Mosque, located west of Damascus, in Syria.

Underworld

In classical times, as well as more recently, Abel was regarded as the first innocent victim of the power of evil, and hence the first martyr. In the Book of Enoch (at 22:7), the soul of Abel is described as having been appointed as the chief of martyrs, crying for vengeance, for the destruction of the seed of Cain. This view is later repeated in the Testament of Abraham (at A:13 / B:11), where Abel has been raised to the position as the judge of the souls:

An awful man sitting upon the throne to judge all creatures, and examining the righteous and the sinners. He being the first to die as martyr, God brought him hither [to the place of judgment in the nether world] to give judgment, while Enoch, the heavenly scribe, stands at his side writing down the sin and the righteousness of each. For God said: I shall not judge you, but each man shall be judged by man. Being descendants of the first man, they shall be judged by his son until the great and glorious appearance of the Lord, when they will be judged by the twelve tribes of Israel, and then the last judgment by the Lord Himself shall be perfect and unchangeable.

According to the Coptic Book of Adam and Eve (at 2:1-15), and the Syriac Cave of Treasures, Abel's body, after many days of mourning, was placed in the Cave of Treasures, before which Adam and Eve, and descendants, offered their prayers. In addition, the Sethite line of the Generations of Adam swear by Abel's blood to segregate themselves from the unrighteous.

Confrontation and consequences

Cain, by Henri Vidal, Jardin des Tuileries, Paris

Bible

⁹Then the Lord said to Cain, "Where is your brother Abel?"
"I know not," he replied. "Am I my brother's keeper?"
¹⁰Then He said, "What have you done? Your brother's blood cries out to Me from the ground! ¹¹So now you are cursed [with alienation]^[44] from the ground that opened its mouth to receive your brother's blood you have shed. ¹²If you work the land, it will never again give you its yield. You will be a restless wanderer on the earth."
¹³But Cain answered the Lord, "My punishment^[45] is too great to bear! ¹⁴Since You are banishing me today from the soil, and I must hide myself from Your presence and become a restless wanderer on the earth, whoever finds me will kill me."
¹⁵Then the Lord replied to him, "Therefore,^[46] whosoever slayeth Cain vengeance will suffer vengeance seven times over. "^[47] And the Lord set a Mark upon Cain, lest any finding him should kill him. ¹⁶Then Cain went out from the Lord's presence and lived in the land of Nod, east of Eden.

Qur'an and Sunnah

Main article: Cain and Abel in Islam

The story with the motives and the aftermath of the killing is mentioned in Surat Al-Ma'ida Verse 27 - 32^[48]:

27. Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: "Be sure I will slay thee." "Surely," said the former, "(Allah) doth accept of the sacrifice of those who are righteous.
28. "If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear Allah, the cherisher of the worlds.
29. "For me, I intend to let thee draw on thyself my sin as well as thine, for thou wilt be among the companions of the fire, and that is the reward of those who do wrong."
30. The (selfish) soul of the other led him to the murder of his brother: he murdered him, and became (himself) one of the lost ones.
31. Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he; "Was I not even able to be as this raven, and to hide the shame of my brother?" then he became full of regrets.
32. On that account: We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land.

There is Hadith in Al-Bukari that tells of the consequences Qabil shall take because of slaying his brother:^[49]

Narrated by Sufian Athaouri, from Al-A'amash, from Abdullah ibn Murrah, from Masrouq, from Abdullah ibn Mas'oud, that Prophet Mohammad(SAW) said: "No human being is killed unjustly, but a part of responsibility for the crime is laid on the first son of Adam who invented the tradition of killing (murdering) on the earth."

Mark of Cain

Main article: Curse and mark of Cain

Much has been written about the curse of Cain, and associated mark. The word translated as mark ('Oth, אות) could mean a sign, omen, warning, or remembrance.^[50] In the Bible, the same word is used to describe the stars as signs or omens,^[51] circumcision as a token of God's covenant with Abraham,^[52] and the signs performed by Moses before Pharaoh.^[53]

The word Ot (hard t) in Hebrew also means "a letter" (of the alphabet). Jewish mysticism, among other ancient lores, assigns spiritual ideas or powers to written letters and verses. The Mark of Cain may be a letter, a verse, a message, or a talisman.

The Bible makes reference on several occasions to Kenites, who, in the Hebrew, are referred to as Qayin, i.e. in a highly cognate manner to Cain (Qayin). Some therefore believe that the Mark of Cain referred originally to some very identifying mark of the Kenite tribe, such as red hair, or a ritual tattoo of some kind, which was transferred to Cain as the tribe's eponym. The mark is said to afford Cain some form of protection, in that harming Cain involved the harm being returned sevenfold. This is hence seen as some sort of protection that membership of the tribe offered, in a form such as the entire tribe attacking an individual who harms just one of their number.

Baptist^{[citation needed]} and Catholic^{[citation needed]} groups both consider the idea of God cursing an individual to be out of character, and hence take a different stance. Catholics officially view the curse being brought through the ground itself refusing to yield to, not being in harmony with, Cain^{[citation needed]}, whereas some Baptists view the curse as Cain's own aggression, something already present that God merely pointed out rather than added. There are several theories; in the Catholic world one example has been put forth that rather this mark is one of grace, and that perhaps the mark is that of Abel's blood,^[54] by which God is saying, "This man is still mine. Vengeance is mine. I will repay. Hands off!" As the heart of God is always ready to show mercy. This view supports Abel as a Christ figure in paralleling Christ’s sacrifice; here a blood sacrifice which acknowledges guilt and counting himself as guilty seeks atonement (this is in contrast to Cain's sacrifice)^[55]

In Judaism, the mark is not a punishment but a sign of God's mercy. When Cain was sentenced to be a wanderer he did not dispute the punishment but only begged that the terms of his sentence be altered slightly^{[citation needed]}, protesting "Whoever meets me will kill me!" For unspecified reasons, God agrees to this request. He puts the mark on Cain as a sign to others that Cain should not be killed. Lamech, Cain's descendant, refers poetically to the "mark of Cain" in Genesis 4:19-24, in a passage which has been subject to several interpretations.

Wanderer

As Abel's murderer, Cain was commanded to wander the earth in punishment, a tradition arose that this punishment was to be forever, in a similar manner to the (much later) legends of the Flying Dutchman or the Wandering Jew. According to some Islamic sources, such as al-Tabari, Ibn Kathir and al-Tha'labi, he migrated to Yemen.

Fernand-Anne Piestre Cormon's painting titled "Cain flying before Jehovah's Curse", c. 1880, Musée d'Orsay, Paris.

Though variations on these traditions were strong in medieval times, with several claims of sightings being reported, they have generally gone out of favour. Nevertheless, the Wandering Cain theme has appeared in Mormon folklore —a second-hand account relates that an early Mormon leader, David W. Patten, encountered a very tall, hairy, dark-skinned man in Tennessee who said that he was Cain. The account states that Cain had earnestly sought death but was denied it, and that his mission was to destroy the souls of men.^[56][57] The recollection of Patten's story is quoted in Spencer W. Kimball's The Miracle of Forgiveness, a popular book within The Church of Jesus Christ of Latter-day Saints.^[58] This widespread Mormon belief is further emphasized by an account from Salt Lake City in 1963 which stated that "One superstition is based on the old Mormon belief that Cain is a black man who wanders the earth begging people to kill him and take his curse upon themselves (M, 24, SLC, 1963)."^[59]

Despite these later traditional beliefs of perpetual wandering, according to the earlier Book of Jubilees (chapter 4) Cain settled down, marrying his sister, Awan, resulting in his first son, Enoch (considered to be different from the more famous Enoch), approximately 196 years after the creation of Adam. Cain then established the first city, naming it after his son, built a house, and lived there until it collapsed on him, killing him in the same year that Adam died.

A medieval legend used to say that at the end, Cain arrived at the Moon, where he eternally settled with a bundle of twigs. This was originated by popular fantasy interpreting the shadows on the Moon face. An example of this belief can be found in Dante Alighieri's Inferno (XX, 126^[60]) where the expression "Cain and the twigs" is used as a synonym of "moon".

Legacy and symbolism

15th century depiction of Cain and Abel, Speculum Humane Salvationis, Germany.

In medieval Christian art, particularly in 16th century Germany, Cain is depicted as a stereotypical ringleted, bearded Jew, who killed Abel the blonde, European gentile symbolizing Christ.^[61] This traditional depiction has continued for centuries in some form, such as James Tissot's 19th century Cain leads Abel to Death.

Another view is taken in Latter-day Saint theology, where Cain is considered to be the quintessential Son of Perdition, the father of secret combinations (i.e. secret societies and organized crime), as well as the first to hold the title Master Mahan meaning master of [the] great secret, that [he] may murder and get gain.^[62]

The treatise on Christian Hermeticism, Meditations on the Tarot: A journey into Christian Hermeticism, describes the Biblical account of Cain and Abel as a myth, i.e. it expresses, in a form narrated for a particular case, an "eternal" idea. It shows us how brothers can become mortal enemies through the very fact that they worship the same God in the same way. According to the author, the source of religious wars is revealed. It is not the difference in dogma or ritual which is the cause, but the "pretention to equality" or "the negation of hierarchy".^[63]

Literature

As the first murderer and first murder victim, Cain and Abel have often formed the basis of tragic drama. Lord Byron rewrote and dramatized the story in the poem "Cain", viewing Cain as symbolic of a sanguinary temperament, provoked by Abel's hypocrisy and sanctimony.^[61] In Dante's Purgatory Cain is remembered by the souls in Purgatory in Canto XIV (14) on page 153, verse 133 saying "I shall be slain by all who find me!", Cain is facing the punishment that God has visited upon him for the sin of Envy, which is a similar play on the words in Genesis 4:13-14 where he says, "I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me." John Steinbeck's novel East of Eden retells the Cain and Abel story in the setting of the late 19th and early 20th century western migration towards California. Also, his novelette Of Mice and Men draws elements from the story. Baudelaire is more sympathetic to Cain in his poem "Abel et Caïn" in the collection Les Fleurs du mal, where he depicts Cain as representing all the downtrodden people of the world. The poem's last lines exhort, "Race de Caïn, au ciel monte/Et sur la terre jette Dieu!" (In English: "Race of Cain, storm up the sky / And cast God down to Earth!") Miguel de Unamuno's Abel Sánchez (1917) is a study on envy. Abel receives everything undeservingly, while his friend Joaquín is despised by God and society and envies him. In Thornton Wilder's play The Skin Of Our Teeth (1942), it is stated that Henry Antrobus' real name is Cain and he accidentally killed is brother Abel with a stone. Kane and Abel is a modern adaptation, a 1979 novel by British author Jeffrey Archer. In 1985, it was made into a CBS television miniseries titled Kane & Abel, starring Peter Strauss as Rosnovski and Sam Neill as Kane. In A Time For Everything (2004) by Karl Ove Knausgård, the story of Cain and Abel is retold with a focus on Cain - an introvert and troubled man who gets the reader's sympathy. In this version, God's favouring of Abel is simultaneously a curse for sneaking into Eden past the Cherubs guarding the gate. It is suggested that Abel in fact wants Cain to kill him, or at least this is what Cain believes - though he later regrets his act, and takes his punishment willingly.

Hermann Hesse briefly discussed the story of Cain and Abel from a non-orthodox point of view in his novel Demian where he also referred to the gnostic group called the Cainites. In Ishmael, Daniel Quinn puts forth the idea of the story of Cain and Abel being an allegory describing the conflict between agricultural and pastoral peoples in the Fertile Crescent.

The author of Dracula, Bram Stoker, revisits the biblical tragedy in his story "The return of Abel Behena" about a fraternal friendship gone awry.

Some form of legacy or curse of the name is often seen in literature: the monster Grendel in Beowulf is a descendant of Cain. In the epilogue to Agatha Christie's novel And Then There Were None, the author refers to the Mark of Cain in laying out the clues. There is a Stephen King short story titled Cain Rose Up, in which a college student goes on a killing spree while ruminating on the story of Cain and Abel. In the DC Comics (Vertigo division) universe, Cain and Abel are a pair of fictional characters based on the Biblical Cain and Abel. Cain is constantly killing off his brother, despite the fact they are both immortals.

In White Wolf's Vampire: The Masquerade RPG, an altered version of Cain's story, sees Cain(e) visited by three angels on separate occasions while wandering the earth, each of whom ask that he repent for his sins, and each of whom curses him (and all his Progeny) when he refuses. Those curses being: weakness to fire and sunlight, a need to drink of the blood of man, and an inner beast to forever torment him from within, thus making him the Progenitor of all Vampire kind, known among themselves as Cainites.^[64]

Cain was traditionally considered to have red hair; the expression "Cain-coloured beard" is used in Shakespeare's The Merry Wives of Windsor.^[61] In addition, Shakespeare also references Cain and Abel in Act III Scene iii of Hamlet when Claudius says, "It hath the primal eldest curse upon't/ A brother's murder!" (Lines 40-41).

Their names are often used in works of fiction simply as a reference, also. In Waiting for Godot by Samuel Beckett, the character of Estragon tries to guess the names of two other characters. He guesses Abel and Cain. One of Jason Bourne's many names in The Bourne Identity and its sequels was Cain, an operative name in the Treadstone 71 program.

In Masami Kurumada's comic book Saint Seiya Next Dimension, characters inspired in the biblical story have been recently introduced: The Gemini Gold Saints in the 18th century are named Cain and Abel, both representing good and evil, respectively.

In 2009, Portuguese writer José Saramago wrote a novel entitled Cain, which tells an alternative version of the murder of Abel and the life of Cain afterwards.

Echo, a self-published comic-book series by Terry Moore following the Phi-project, features as an early antagonist a character who claims to be the original, biblical Cain. He spends much of his time speaking to God and frequently screams biblical and religious-themed quotations in his interactions with other characters. After his death, the character Ivy Raven had one of his fingers sent to a laboratory for carbon dating which revealed that he was approximately 25,000 years old, offering the first substantive proof to support the character's claims. Ivy later performs further research on the history of the story of Cain and Abel, and at one point visits Wikipedia; this portion of the comic includes verbatim quotations from this page.

Fantasy author Karl Edward Wagner wrote a series of novels and stories about an immortal red-bearded warrion named Kane who is clearly modeled on the biblical Cain. In Wagner's story there is a moral inversion where God is an evil ancient astronaut performing genetic experiments on early humans. Kane's brother accept's God's authority, but Kane rises up in heroic defiancy, murders his brother, and rejects God. He is cursed with blue eyes that literally seem to glow with hatred and insanity. The Kane stories mostly take place in a fantasy age of earth's past and are made distinctive by the presence of both magic and alien technology. Wagner worte several stories that being the immortal character into the 20th century and which imply that at some point he succeeded in his quest to kill God.

See also

• Bible
• Torah
• Qur'an
• Sumer
• The First Mourning
• Balbira & Kalmana

References

1. ^ Genesis 4:1-2, "And the man knew Eve his wife; and she conceived and bore Cain, and said: 'I have gotten a man with the help of the YHWH.' And again she bore his brother Abel." Jewish Publication Society Bible, 1917 (public domain)
2. ^ Qur'an, 5:27-32
3. ^ 1 John 3:12
4. ^ International Standard Version
5. ^ New American Standard Version, Douay-Rheims Bible, English Revised Version, World English Bible, Young's Literal Translation, etc.
6. ^ Louis Ginzberg, The Legends of the Jews, Vol.1, Johns Hopkins University Press, 1998, ISBN 0-8018-5890-9, p.105-9
7. ^ "Cain cultivated the land" - Genesis 4:2
8. ^ "Abel became a shepherd." (Genesis 4:2)
9. ^ Genesis 4:1,3 and others (Biblia Hebraica Stuttgartensia, BHS)
10. ^ Abel brought the from the firstborn of his flock and from their fats, whereas Cain brought from the fruits of the earth. Relevant passage quoted in text below
11. ^ (4QGen^b = 4Q242) The Dead Sea Scrolls were inspected using infra-red photography and published by Jim R Davila as part of his doctoral dissertation in 1988. See: Jim R Davila, Unpublished Pentateuchal Manuscripts from Cave IV Qumran: 4QGenExa, 4QGenb-h, j-k, unpublished Ph.D. dissertation, Harvard University, 1988.
12. ^ PaeleoJudaica, Davila's blog post [search for 4QGenb].
13. ^ Jubilees 4:31; Patriarchs, Benjamin 7; Enoch 22:7.
14. ^ Irenaeus, Adversus Haereses 1:7:5 (c. 180) describes (unfavourably) a Gnostic interpretation. Church Fathers, Rabbinic commentators and more recent scholars have also proposed interpretations.
15. ^ Notably by Jesus of Nazareth as quoted by Matthew 23:35 (mid 1st century), "The blood of righteous Abel," in a reference to many martyrs.
16. ^ Pirke De-Rabbi Eliezer 21 (c. 833) and others.
17. ^ Transliteration of original language version: Dumuzid and Enkimdu at Electronic Text Corpus of Sumerian Literature (ETCSL) founded by Jeremy Allen Black from Oxford University. English translation at "Chapter IV. Miscellaneous myths: Inanna prefers the farmer". Sacred Texts. http://www.sacred-texts.com/ane/sum/sum09.htm. Retrieved 2007-10-09. 
18. ^ J. H. Hatfield, Why Call Me God? : The Gospel Seen with a Single Eye, ISBN 978-0-9562057-0-4.
19. ^ "Kain and Abel". USBible.com. http://www.usbible.com/Sin/Cain_and_Abel.htm. Retrieved 2007-10-09. 
20. ^ BHS. A very small minority of scholars believe that the original Hebrew Bible did have vowels, but their viewpoint is in disagreement with almost all of modern Hebrew scholarship.
21. ^ Brown Driver Briggs (BDB), p. 210.
22. ^ Julius Wellhausen, Skizzen und Vorarbeiten, volume 3, (1887), p. 70.
23. ^ Eberhard Schrader, Die Keilinschrift und das Alte Testament, 1872.
24. ^ "Holy of Holies". Time Emits. http://timeemits.com/Holy_of_Holies.htm. Retrieved 2007-09-08. 
25. ^ Hebrews 11:4; 1John 3:12; Jude 1:11.
26. ^ Novum Testamentum Graece (NA27).
27. ^ Richard S. Hess, Studies in the Personal Names of Genesis 1-11, pp. 24-25. ISBN 3-7887-1478-6.
28. ^ See Adam and Eve for details.
29. ^ For popularity in Thornton, Yorkshire see 'Thornton Village: History' [Internet], Brontë County.
30. ^ For a neutral comment regarding America see Myra Vanderpool Gormley, 'Given Names in Early America: Shaped by history, religion and traditions' [Internet], RootsWeb's Guide to Tracing Family Trees, (Los Angeles Times Syndicate, 1989).
31. ^ For general unpopularity note that, "There was a natural dislike of Cain, Delilah, Jezebel, Herod." Donald Lines Jacobus, Genealogy As Pastime and Profession, 2nd revised edition, (Baltimore: Genealogical Publication Company, 1978), p. 29. ISBN 978-0-8063-0188-4
32. ^ Henry Harrison, Surnames of the United Kingdom: A Concise Etymological Dictionary, (London: 1912), p. 65.
33. ^ Franklin D. Richards, The Pearl of Great Price: Being a Choice Selection from the Revelations, Translations and Narrations of Joseph Smith, (Liverpool: KD Richards, 1851).
34. ^ Literally, the Lord (HCSB).
35. ^ The bracketed text has been added for clarity (HCSB).
36. ^ or fat calves, or milk Josephus — all plausible renderings the Hebrew consonants
37. ^ Lit and his face fell (HCSB).
38. ^ Lit. why has your face fallen (HCSB).
39. ^ Sam, LXX, Syr, Vg; MT omits Let's go out to the field (HCSB).
40. ^ http://www.ecmarsh.com/lxx/Genesis/index.htm
41. ^ Brewer, E. Cobham (1978 (reprint of 1894 version)). The Dictionary of Phrase and Fable. Edwinstowe, England: Avenel Books. p. 3. ISBN 0-517-259-21-4. 
42. ^ For copies of a spectrum of notable translations and commentaries see Hebrews 12:24 at the Online Parallel Bible.
43. ^ Holweck, F. G., A Biographical Dictionary of the Saints. St. Louis, MO: B. Herder Book Co., 1924.
44. ^ The bracketed text has been added for clarity. HCSB
45. ^ Or sin
46. ^ LXX, Syr, Vg read Not so!
47. ^ .
48. ^ The Holy Quran - Yusuf Ali Translation.
49. ^ Sahih Al Bukhari - The book of blood money, Hadith No. 6359 (in Arabic).
50. ^ BDB, p. 16f.
51. ^ Genesis 1:14
52. ^ Genesis 17:11.
53. ^ Exodus 4:8-9.
54. ^ i.e. Archbishop Fulton J Sheen CCD & Life is Worth Living Series
55. ^ Catholic Stained Glass Window Pictures Abel as priest
56. ^ Letter by Abraham O. Smoot, quoted in Lycurgus A. Wilson (1900). Life of David W. Patten, the First Apostolic Martyr (Salt Lake City, Utah: Deseret News) p. 50 (pp. 46–47 in 1993 reprint by Eborn Books).
57. ^ Linda Shelley Whiting (2003). David W. Patten: Apostle and Martyr (Springville, Utah: Cedar Fort) p. 85.
58. ^ Spencer W. Kimball (1969). The Miracle of Forgiveness (Salt Lake City, Utah: Bookcraft, ISBN 0-88494-444-1) pp. 127–128.
59. ^ Cannon, Anthon S., Wayland D. Hand, and Jeannine Talley. "Religion, Magic, Ghostlore." Popular Beliefs and Superstitions from Utah. Salt Lake City: University of Utah, 1984. 314. Print.
60. ^ Dante, The Divine Comedy, Inferno, canto 20, line 126 and 127. The Dante Dartmouth Project contains the original text and centuries of commentary.

    "For now doth Cain with fork of thorns confine

    On either hemisphere, touching the wave

    Beneath the towers of Seville. Yesternight

    The moon was round."

    Also in Paradiso, canto 2, line 51.

    But tell, I pray thee, whence the gloomy spots

    Upon this body, which below on earth

    Give rise to talk of Cain in fabling quaint?"

61. ^ ^{a b c} de Vries, Ad (1976). Dictionary of Symbols and Imagery. Amsterdam: North-Holland Publishing Company. p. 75. ISBN 0-7204-8021-3. 
62. ^ Moses 5:31
63. ^ Anonymous, Meditations on the Tarot: A journey into Christian Hermeticism, translated by Robert Powell 1985, 2002 ed, pp14-15
64. ^ Andrew Greenberg, Book of Nod (1995), pp.134, White Wolf Publishing, Inc. ISBN 1-5650-4078-3

External links

• Torah, Genesis, Chapters 1-6
• Texts on Wikisource:
  • Bible (Free) / Genesis 4
  • Book of Moses, Chapter 5
  • Cain
  • Abel
• King James Version
• Story of Cain and Abel in Sura The Table (Al Ma'ida)
• Qaheen / Cain and Hevel / Abel
• Parallel voweled Hebrew and King James Version
• Rashi on Genesis, Chapter 4, by Rashi
• Baudelaire's poem in French with English translations underneath