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Cain and Abel
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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 slaying Abel by Peter Paul Rubens
In the biblical Book of Genesis, Cain[a] and Abel[b] are the first two sons of Adam and Eve.[1] Cain, the firstborn, was a farmer, and his brother Abel was a shepherd. The brothers made sacrifices to God, each of his own produce, but God favored Abel's sacrifice instead of Cain's. Cain then murdered Abel, whereupon God punished Cain to a life of wandering. Cain then dwelt in the land of Nod (נוֹד, "wandering"), where he built a city and fathered the line of descendants beginning with Enoch.
The narrative never explicitly states Cain's motive for murdering his brother, nor God's reason for rejecting Cain's sacrifice, nor details on the identity of Cain's wife. Some traditional interpretations consider Cain to be the originator of evil, violence, or greed. According to Genesis, Cain was the first human born and Abel was the first to die.
Contents
1 Genesis narrative
1.1 Translation notes
2 Origins
3 Jewish and Christian interpretations
3.1 Cain
3.1.1 Etymology of name
3.1.2 Characteristics
3.1.3 Other stories
3.2 Abel
3.3 Family
3.3.1 Family tree
3.3.2 Sisters
3.4 Motives
4 Muslim interpretation
5 Legacy and symbolism
6 Cultural portrayals and references
7 See also
8 Notes
9 References
9.1 Bibliography
10 Further reading
11 External links
Genesis narrative[edit]
Cain leadeth Abel to death, by James Tissot
The story of Cain's murder of Abel and its consequences is told in Genesis 4:1-18: (Translation and notes from Robert Alter, "The Five Books of Moses")[2]
1And the human knew Eve his woman and she conceived and bore Cain, and she said, "I have got me a man with the Lord." 2And she bore as well his brother Abel, and Abel became a herder of sheep while Cain was a tiller of the soil. 3And it happened in the course of time that Cain brought from the fruit of the soil an offering to the Lord. 4And Abel too had brought from the choice firstlings of his flock, and the Lord regarded Abel and his offering 5but did not regard Cain and his offering. And Cain was very incensed, and his face fell. 6And the Lord said to Cain,
"Why are you incensed,
and why is your face fallen?
7For whether you offer well,
or whether you do not,
at the tent flap sin crouches
and for you is its longing,
but you will rule over it."
8And Cain said to Abel his brother, "Let us go out to the field," and when they were in the field Cain rose against Abel his brother and killed him. 9And the Lord said to Cain, "Where is Abel your brother? And he said, "I do not know: am I my brother's keeper?" 10And He said, "What have you done? Listen! your brother's blood cries out to me from the soil. 11And so, cursed shall you be by the soil that gaped with its mouth to take your brother's blood from your hand. 12If you till the soil, it will no longer give you strength. A restless wanderer shall you be on the earth." 13 And Cain said to the Lord, "My punishment is too great to bear. 14Now that You have driven me this day from the soil I must hide from Your presence, I shall be a restless wanderer on the earth and whoever finds me will kill me." 15And the Lord said to him, "Therefore whoever kills Cain shall suffer sevenfold vengeance." And the Lord set a mark upon Cain so that whoever found him would not slay him."

16And Cain went out from the Lord's presence and dwelled in the land of Nod east of Eden. 17And Cain knew his wife and she conceived and bore Enoch. Then he became the builder of a city and he called the name of the city like his son's name, Enoch."
Translation notes[edit]
4:1 – The Hebrew verb "knew" implies intimate or sexual knowledge, along with possession. The name "Cain", which means "smith", resembles the verb translated as "gotten" but also possibly meaning "to make".[2]
4:2 – Abel's name could be associated with "vapor" or "puff of air".[2]
4:8 – "Let us go out to the field" does not appear in the Masoretic Text, but is found in other versions including the Septuagint and Samaritan Pentateuch.[2]
4:10–12 – Cain is cursed min-ha-adamah, from the earth, being the same root as "man" and Adam.
Origins[edit]
The First Mourning (Adam and Eve mourn the death of Abel); oil on canvas 1888 painting by William-Adolphe Bouguereau
Cain and Abel are traditional English renderings of the Hebrew names Qayin (קין) and Hevel (הבל). The original text did not have vowels. It has been proposed that the etymology of their names may be a direct pun on the roles they take in the Genesis narrative. Abel is thought to derive from a reconstructed word meaning "herdsman", with the modern Arabic cognate ibil now specifically referring only to "camels". Cain is thought to be cognate to the mid-1st millennium BC South Arabian word qyn, meaning "metalsmith".[3] This theory would make the names descriptive of their roles, where Abel works with livestock, and Cain with agriculture—and would parallel the names Adam ("man," אדם) and Eve ("life-giver," חוה Chavah).
The oldest known copy of the biblical narrative is from the Dead Sea Scrolls, and dates to the first century BC.[4][5] Cain and Abel also appear in a number of other texts,[6] and the story is the subject of various interpretations.[7] Abel, the first murder victim, is sometimes seen as the first martyr; while Cain, the first murderer, is sometimes seen as an ancestor of evil.[8] Some scholars suggest the pericope may have been based on a Sumerian story representing the conflict between nomadic shepherds and settled farmers.[9] Modern scholars typically view the stories of Adam and Eve and Cain and Abel to be about the development of civilization during the age of agriculture; not the beginnings of man, but when people first learned agriculture, replacing the ways of the hunter-gatherer.[10]
Cain and Abel are symbolic rather than real.[11] Like almost all of the persons, places and stories in the Primeval history (the first eleven chapters of Genesis), they are mentioned nowhere else in the Hebrew Bible, a fact that suggests that the History is a late composition attached to Genesis to serve as an introduction.[12] Just how late is a matter for dispute: the history may be as late as the Hellenistic period (first decades of the 4th century BCE),[13] but the high level of Babylonian myth behind its stories has led others to date it to the Babylonian exile (6th century BCE).[14][15] A prominent Mesopotamian parallel to Cain and Abel is the Sumerian myth of the Courtship of Inanna and Dumuzid,[14][15][16] in which the shepherd Dumuzid and the farmer Enkimdu compete for the affection of the goddess Inanna,[17] with Dumuzid (the shepherd) winning out.[18] Another parallel is Enlil Chooses the Farmer-God,[19] in which the farmer-god Emesh and the shepherd-god Enten bring their dispute over which of them is better to the chief god Enlil,[20] who rules in favor of Enten (the shepherd).[21]
Jewish and Christian interpretations[edit]
One question arising early in the story is why God rejects Cain's sacrifice, since Cain never received instructions about how to sacrifice correctly, nor had he done anything wrong, and why God then admonishes Cain with a warning about sin. The Midrash suggest that although Abel brought the best meat from his flock, Cain did not set aside for God the best of his harvest.[22]
Cain[edit]
Cain
Cain, by Henri Vidal, Jardin des Tuileries, Paris
Known for
First person born; first murderer[23]
Spouse(s)
Awan, who was his sister[24]
Children
Enoch
Parent(s)
Adam and Eve
Relatives
In Genesis:
Abel (sibling)
Seth (sibling)
According to later traditions:
Aclima (sibling)
Awan (sibling)
Azura (sibling)
See also: Curse and mark of Cain
According to the Book of Genesis, Cain (Hebrew: קַיִן, Qayin; Koine Greek Κάιν, Ka-in;[25] Ethiopian version: Qayen; Arabic: قابيل, Qābīl) is the first child of Eve,[26] the first murderer, and the third human being to fall under a curse.[27]
According to Genesis 4:1–16, Cain treacherously murdered his brother Abel, lied about the murder to God, and as a result was cursed and marked for life. With the earth left cursed to drink Abel's blood, Cain was no longer able to farm the land. Cain is punished as a "fugitive and wanderer". He receives a mark from God, commonly referred to as the mark of Cain, representing God's promise to protect Cain from being murdered.[28]
Exegesis of the Septuagint's narrative, "groaning and shaking upon the earth" has Cain suffering from body tremors.[29] Interpretations extend Cain's curse to his descendants, where they all died in the Great Deluge as retribution for the loss of Abel's potential offspring.[30]
Etymology of name[edit]
The Body of Abel Found by Adam and Eve by William Blake, 1826
One popular theory regarding the name of Cain connects it to the verb "kana" (קנה), meaning "to get" and used by Eve in Genesis 4:1 when she says after bearing Cain, "I have gotten a man from the Lord." In this viewpoint, articulated by Nachmanides in the thirteenth century, Cain's name presages his role of mastery, power, and sin.[31] In one of the Legends of the Jews, Cain is the fruit of a union between Eve and Satan, who is also the angel Samael and the serpent in the Garden of Eden, and Eve exclaims at Cain's birth, "I have gotten a man through an angel of the Lord."[32]
According to the Life of Adam and Eve, Cain fetched his mother a reed (qaneh) which is how he received his name Qayin (Cain). The symbolism of him fetching a reed may be a nod to his occupation as a farmer, as well as a commentary to his destructive nature. He is also described as "lustrous", which may reflect the Gnostic association of Cain with the sun.[33]
Characteristics[edit]
Cain is described as a city-builder,[34] and the forefather of tent-dwelling pastoralists, all lyre and pipe players, and bronze and iron smiths.[35]
In an alternate translation of Genesis 4:17, endorsed by a minority of modern commentators, Cain's son Enoch builds a city and names it after his son, Irad. Such a city could correspond with Eridu, one of the most ancient cities known.[36] Philo observes that it makes no sense for Cain, the third human on Earth, to have founded an actual city. Instead, he argues, the city symbolizes an unrighteous philosophy.[37]
In the New Testament, Cain is cited as an example of unrighteousness in 1 John 3:12 and Jude 1:11. The Targumim, rabbinic sources, and later speculations supplemented background details for the daughters of Adam and Eve.[38] Such exegesis of Genesis 4 introduced Cain's wife as being his sister, a concept that has been accepted for at least 1800 years.[39] This can be seen with Jubilees 4 which narrates that Cain settled down and married his sister Awan, who bore his first son, the first Enoch, approximately 196 years after the creation of Adam. Cain then establishes the first city, naming it after his son, builds a house, and lives there until it collapses on him, killing him.[40]
Other stories[edit]
In Jewish tradition, Philo, Pirke De-Rabbi Eliezer and the Targum Pseudo-Jonathan asserted that Adam was not the father of Cain. Rather, Eve was subject to adultery having been seduced by either Sammael,[41][42] the serpent[43] (nahash, Hebrew: נחש) in the Garden of Eden,[44] or the devil himself.[38] Christian exegesis of the "evil one" in 1 John 3:10–12 have also led some commentators, like Tertullian, to agree that Cain was the son of the devil[45] or some fallen angel. Thus, according to some interpreters, Cain was half-human and half-angelic, one of the Nephilim. Gnostic exegesis in the Apocryphon of John has Eve seduced by Yaldaboth. However, in the Hypostasis of the Archons, Eve is raped by a pair of Archons.[46]
Pseudo-Philo, a Jewish work of the first century CE, narrates that Cain murdered his brother at the age of 15. After escaping to the Land of Nod, Cain fathered four sons: Enoch, Olad, Lizpha and Fosal; and two daughters: Citha and Maac. Cain died at the age of 730, leaving his corrupt descendants spreading evil on earth.[47] According to the Book of Jubilees, Cain murdered his brother with a stone. Afterwards, Cain was killed by the same instrument he used against his brother; his house fell on him and he was killed by its stones.[48] A heavenly law was cited after the narrative of Cain's death saying:
With the instrument with which a man kills his neighbour with the same shall he be killed ; after the manner that he wounded him, in like manner shall they deal with him.[49]
A Talmudic tradition says that after Cain had murdered his brother, God made a horn grow on his head (see the mark of Cain). Later, Cain was killed at the hands of his great grandson Lamech, who mistook him for a wild beast.[50] A Christian version of this tradition from the time of the Crusades holds that the slaying of Cain by Lamech took place on a mound called "Cain Mons" (i.e. Mount Cain), which is a corruption of "Caymont", a Crusader fort in Tel Yokneam in modern-day Israel.[51]
According to the Mandaean scriptures including the Qolastā, the Book of John and Genzā Rabbā, Abel is cognate with the angelic soteriological figure Hibil Ziwa[52] who taught John the Baptist.[53]
Abel[edit]
Abel
Icon of Abel by Theophanes the Greek
Known for
First man murdered, First martyr
Parent(s)
Adam and Eve
Relatives
In Genesis:
Cain (sibling)
Seth (sibling)
According to later traditions:
Aclima (sibling)
Awan (sibling)
Azura (sibling)
According to the narrative in Genesis, Abel (Hebrew: הֶבֶל, Hevel; Arabic: هابيل, Hābīl) is Eve's second son. His name in Hebrew is composed of the same three consonants as a root meaning "breath".[54] Julius Wellhausen, and many scholars following him, have proposed that the name is independent of the root.[55] Eberhard Schrader had previously put forward the Akkadian (Old Assyrian dialect) ablu ("son") as a more likely etymology.[56]
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).[57]
Abel is invoked in the litany for the dying in the Roman Catholic Church, and his sacrifice is mentioned in the Canon of the Mass along with those of Abraham and Melchizedek. The Alexandrian Rite commemorates him with a feast day on December 28.[58]
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.
In the Book of Enoch (22:7), regarded by most Christian and Jewish traditions as extra-biblical, 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 (A:13 / B:11), where Abel has been raised to the position as the judge of the souls.
Family[edit]
Family tree[edit]
The following family tree of the line of Cain is compiled from a variety of biblical and extra-biblical texts.
Adam
Eve
Cain
Abel
Seth
Enoch
Enos
Irad
Kenan
Mehujael
Mahalalel
Methushael
Jared
Adah
Lamech
Zillah
Enoch
Jabal
Jubal
Tubal-Cain
Naamah
Methuselah
Lamech
Noah
Shem
Ham
Japheth
Sisters[edit]
Various early commentators have said that Cain and Abel have sisters, usually twin sisters. According to Rabbi Joshua ben Karha as quoted in Genesis Rabbah, "Only two entered the bed, and seven left it: Cain and his twin sister, Abel and his two twin sisters."[59][60]
Motives[edit]
Glasgow Botanic Gardens. Kibble Palace. Edwin Roscoe Mullins - Cain or My Punishment is Greater than I can Bear (Genesis 4:13), about 1899.
The Book of Genesis does not give a specific reason for the murder of Abel. Modern commentators typically assume that the motives were jealousy and anger due to God rejecting Cain's offering, while accepting Abel's.[23] The First Epistle of John says the following:
Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother’s were righteous."
—  1 John 3:12
Ancient exegetes, such as the Midrash and the Conflict of Adam and Eve with Satan, tell that the motive involved a desire for the most beautiful woman. According to Midrashic tradition, Cain and Abel each had twin sisters; each was to marry the other's. The Midrash states that Abel's promised wife, Aclima, was more beautiful. Since Cain would not consent to this arrangement, Adam suggested seeking God's blessing by means of a sacrifice. Whoever God blessed would marry Aclima. When God openly rejected Cain's sacrifice, Cain slew his brother in a fit of jealousy and anger.[23][61] Rabbinical exegetes have discussed whether Cain's incestuous relationship with his sister was in violation of halakha.[62]
Muslim interpretation[edit]
Grave of Abel within the Nabi Habeel Mosque
Main articles: Cain and Abel in Islam and Al-Ma'ida
The story appears in the Quran, in Surah 5, verses 27 to 31:[63]
[Prophet], tell them the truth about the story of Adam's two sons: each of them offered a sacrifice, and it was accepted from one and not the other. One said, 'I will kill you,' but the other said, 'God only accepts the sacrifice of those who are mindful of Him. If you raise your hand to kill me, I will not raise mine to kill you. I fear God, the Lord of all worlds, and I would rather you were burdened with my sins as well as yours and became an inhabitant of the Fire: such is the evildoers' reward.' But his soul prompted him to kill his brother: he killed him and became one of the losers. God sent a raven to scratch up the ground and show him how to cover his brother's corpse and he said, 'Woe is me! Could I not have been like this raven and covered up my brother's body?' He became remorseful.
—  The Quran (English translation by M.A.S. Abdel Haleem)
The story of Cain and Abel has always been used as a deterrent from murder in Islamic tradition. Abdullah ibn Mas'ud reported that Muhammad said in a hadith:
"No soul is wrongfully killed except that some of the burden falls upon the son of Adam, for he was the first to establish the practice of murder."[64]
Muslim scholars were divided on the motives behind Cain's murder of Abel, and further why the two brothers were obliged to offer sacrifices to God. Some scholars believed that Cain's motives were plain jealousy and lust. Both Cain and Abel desired to marry Adam's beautiful daughter, Aclima (Aqlimia' in Arabic). Seeking to end to the dispute between them, Adam suggested that each present an offering before God. The one whose offering God accepted would marry Aclima. Abel, a generous shepherd, offered the fattest of his sheep as an oblation to God. But Cain, a miserly farmer, offered only a bunch of grass and some worthless seeds to him. God accepted Abel's offering and rejected Cain's—an indication that Abel was more righteous than Cain, and thus worthier of Aclima. As a result, it was decided that Abel would marry Aclima. Cain, on the other hand, would marry her less beautiful sister. Blinded by anger and lust for Aclima, Cain sought to get revenge on Abel and escape with Aclima.[65][66]
According to another tradition, the devil appeared to Cain and instructed him how to exact revenge on Abel. "Hit Abel's head with a stone and kill him", whispered the devil to Cain. After the murder, the devil hurried to Eve shouting: "Eve! Cain has murdered Abel!". Eve did not know what murder was or how death felt like. She asked, bewildered and horrified, "Woe to you! What is murder?". "He [Abel] does not eat. He does not drink. He does not move [That's what murder and death are]", answered the Devil. Eve burst out into tears and started to wail madly. She ran to Adam and tried to tell him what happened. However, she could not speak because she could not stop wailing. Since then, women wail brokenheartedly when a loved one dies.[67] A different tradition narrates that while Cain was quarreling with Abel, the devil killed an animal with a stone in Cain's sight to show him how to murder Abel.[68]
After burying Abel and escaping from his family, Cain got married and had children. They died in Noah's flood among other tyrants and unbelievers.[69]
Some Muslim scholars puzzled over the mention of offerings in the narrative of Cain and Abel. Offerings and sacrifices were ordained only after the revelation of the Torah to Moses. This led some scholars, such as Said ibn al-Musayyib, to think that the sons of Adam mentioned in the Quran are actually two Israelites, not Cain and Abel.[68]
The Mausoleum of Abel in the Nabi Habeel Mosque
According to Shi'a Muslim belief, Abel ("Habeel") is buried in the Nabi Habeel Mosque, located on the west mountains of Damascus, near the Zabadani Valley, overlooking the villages of the Barada river (Wadi Barada), in Syria. Shi'a are frequent visitors of this mosque for ziyarat. The mosque was built by Ottoman Wali Ahmad Pasha in 1599.[citation needed]
Legacy and symbolism[edit]
Cain and Abel, 15th-century German depiction from Speculum Humanae Salvationis
Allusions to Cain and Abel as an archetype of fratricide appear in numerous references and retellings, through medieval art and Shakespearean works up to present day fiction.[27] A millennia-old explanation for Cain being capable of murder is that he may have been the offspring of a fallen angel or Satan himself, rather than being from Adam.[44][38][46]
A medieval legend has Cain arriving at the Moon, where he eternally settled with a bundle of twigs. This was originated by the popular fantasy of interpreting the shadows on the Moon as a face. An example of this belief can be found in Dante Alighieri's Inferno (XX, 126[70]) where the expression "Cain and the twigs" is used as a kenning for "moon".
A 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".[71]
In Latter-day Saint theology, 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.[72]
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.[73][74] 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.[75] 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)."[76]
Freud’s theory of fratricide is explained by the Oedipus or Electra complex through Carl Jung's supplementation.[77]
There were other, minor traditions concerning Cain and Abel, of both older and newer date. The apocryphal Life of Adam and Eve tells of Eve having a dream in which Cain drank his brother’s blood. In an attempt to prevent the prophecy from happening the two young men are separated and given different jobs.[78]
The author Daniel Quinn, first in his book "Ishmael" and later in "The Story of B", proposes that the story of Cain and Abel is an account of early Semitic herdsmen observing the beginnings of what he calls totalitarian agriculture, with Cain representing the first 'modern' agriculturists and Abel the pastoralists.[79]
Cultural portrayals and references[edit]
Like other prominent biblical figures, Cain and Abel appear in many works of art, including works by Titian, Peter Paul Rubens and William Blake.
In the classic poem Beowulf, c. 1000 CE, the monstrous Grendel and his mother are said to be descended from Cain.[80]
The expression "Cain-coloured beard" (Cain and Judas were traditionally considered to have red or yellow hair)[81] is used in Shakespeare's The Merry Wives of Windsor (1602).[80]
Lord Byron rewrote and dramatized the story in the play Cain (1821), viewing Cain as symbolic of a sanguine temperament, provoked by Abel's hypocrisy and sanctimony.[80]
Victor Hugo's poem "La Conscience" (1853, part of the La Légende des siècles collection) tells of Cain and his family fleeing from God's wrath.[82]
John Steinbeck's 1952 novel East of Eden (also a 1955 film) refers in its title to Cain's exile and contains discussions of the Cain and Abel story which then play out in the plot.[83]
Cain and Abel have appeared in comics since the 1950s. In 1989, Neil Gaiman made them recurring characters in his comic series The Sandman.[84]
Bobby and J.R. Ewing in the TV series Dallas (1978) have been described as variations of Cain and Abel.[85]
4 Runner's song "Cain's Blood" (1995) uses Cain and Abel as a metaphor for the struggle between good and evil in the song's narrator.[86]
A "Mark of Cain" is featured in the TV series Supernatural (2005), and Cain appears as a character.[87][88]
The Danish stageplay Biblen (2008) discusses and reenacts various Biblical stories, including Abel's murder by Cain.
In Darren Aronofsky's allegorical film mother! (2017), the characters "oldest son" and "younger brother" represent Cain and Abel.[89]
Cain and Abel appear on the TV series Lucifer (2016).[90]
See also[edit]
Balbira and Kalmana
Bereishit (parsha)#Cain and Abel
Biblical figures in Islamic tradition#Cain and Abel
Biblical narratives and the Quran#Cain and Abel (Qābīl and Hābīl)
Inanna#Courtship of Inanna and Dumuzid
Debate between sheep and grain
Debate between Winter and Summer
The First Mourning
Notes[edit]
Jump up ^ /keɪn/; Hebrew: קַיִן Qayīn; Arabic: قابيل/قايين, translit. Qābīl
Jump up ^ /ˈeɪbəl/; Hebrew: הֶבֶל, Modern Hevel, Tiberian Heḇel; Arabic: هابيل, translit. Hābīl
References[edit]
Jump up ^ Schwartz, Howard; Loebel-Fried, Caren; Ginsburg, Elliot K. (2004). Tree of Souls: The Mythology of Judaism. Oxford University Press. p. 447. ISBN 978-0195358704.
^ Jump up to: a b c d Alter 2008, p. 29.
Jump up ^ Richard S. Hess (1993). Studies in the Personal Names of Genesis 1–11, pp. 24–25. ISBN 3-7887-1478-6.
Jump up ^ (4QGenb = 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.
Jump up ^ PaeleoJudaica, Davila's blog post [search for 4QGenb].
Jump up ^ Jubilees 4:31; Patriarchs, Benjamin 7; Enoch 22:7.
Jump up ^ 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.
Jump up ^ Pirke De-Rabbi Eliezer 21 (c. 833) and others.
Jump up ^ 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. Retrieved 2007-10-09.
Jump up ^ Kugel 1998, p. 54-57.
Jump up ^ Blenkinsopp 2011, p. 2.
Jump up ^ Sailhamer 2010, p. 301.
Jump up ^ Gmirkin 2006, p. 240-241.
^ Jump up to: a b Gmirkin 2006, p. 6.
^ Jump up to: a b Kugler & Hartin 2009, p. 53-54.
Jump up ^ Kramer 1961, p. 101.
Jump up ^ Kramer 1961, pp. 101-103.
Jump up ^ Kramer 1961, p. 103.
Jump up ^ Kramer 1961, p. 49.
Jump up ^ Kramer 1961, pp. 50-51.
Jump up ^ Kramer 1961, p. 51.
Jump up ^ Doukhan 2016, p. 57, 61.
^ Jump up to: a b c Byron 2011, p. 11: Anglea Y. Kim, "Cain and Abel in the Light of Envy: A Study of the History of the Interpretation of Envy in Genesis 4:1-16," JSP (2001), p.65-84
Jump up ^ Charlesworth, James (2010), The Old Testament Pseudepigrapha, 2, p. 61
Jump up ^ Novum Testamentum Graece (NA27): Hebrews 11:4, 1John 3:12, Jude 1:11
Jump up ^ Byron 2011, pp. 11, 12: Genesis 4:1.
^ Jump up to: a b Byron 2011, p. 93.
Jump up ^ Byron 2011, p. 93, 119, 121.
Jump up ^ Byron 2011, p. 98.
Jump up ^ Byron 2011, p. 122.
Jump up ^ Doukhan 2016, p. 59.
Jump up ^ Ginzberg, Louis (1909). The Legends of the Jews Vol I : The Ten Generations - The Birth of Cain (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
Jump up ^ Byron 2011, p. 15, 16: L.A.E. (Vita) 21:3, Trans. by Johnson.
Jump up ^ Genesis 4:17
Jump up ^ Genesis 4:19–22
Jump up ^ Byron 2011, p. 124–125.
Jump up ^ Philo, Posterity of Cain lines 49–58 (from Works of Philo Judaeus, Vol. 1); quoted in Byron 2011, pp. 127–128.
^ Jump up to: a b c Luttikhuizen 2003, p. vii.
Jump up ^ Byron 2011, p. 2.
Jump up ^ "Cain". Jewish Encyclopedia. Retrieved 2014-07-14.
Jump up ^ Byron 2011, p. 17: "And Adam knew about his wife Eve that she had conceived from Sammael" – Tg.Ps.-J.: Gen.4:1, Trans. by Byron.
Jump up ^ Byron 2011, p. 17: "(Sammael) riding on the serpent came to her and she conceived [Cain]" - Pirqe R. L. 21, Trans. by Friedlander.
Jump up ^ Byron 2011, p. 17: "First adultery came into being, afterward murder. And he [Cain] was begotten into adultery, for he was the child of the serpent." – Gos.Phil. 61:5–10, Trans. by Isenberg.
^ Jump up to: a b Louis Ginzberg, The Legends of the Jews, Vol.1, Johns Hopkins University Press, 1998, ISBN 0-8018-5890-9, p.105–09
Jump up ^ Byron 2011, p. 17: "Having been made pregnant by the devil ... she brought forth a son." – Tertullian, Patience 5:15.
^ Jump up to: a b Byron 2011, p. 15-19.
Jump up ^ Pseudo-Philo (Biblical Antiquities of Philo), chapter 1
Jump up ^ Jubilees 4:31
Jump up ^ Jubilees 4:32
Jump up ^ Legends of the Jews, Louis Ginzberg – Volume I
Jump up ^ Conder, C. R. (Claude Reignier) (1878). Tent work in Palestine. A record of discovery and adventure Vol. 1. London R. Bentley & Son. pp. 130–131.
Jump up ^ Drower, E.S. (1932). The Mandaeans of Iraq and Iran. Gorgias Press.com. ISBN 1931956499.
Jump up ^ "76 - Anush-Uthra and Christ". 9 July 2012.
Jump up ^ "H1893 הבל - Strong's Hebrew Lexicon". studybible.info. Retrieved 1 September 2017.
Jump up ^ Julius Wellhausen, Skizzen und Vorarbeiten, volume 3, (1887), p. 70.
Jump up ^ Eberhard Schrader, Die Keilinschrift und das Alte Testament, 1872.
Jump up ^ For copies of a spectrum of notable translations and commentaries see Hebrews 12:24 at the Online Parallel Bible.
Jump up ^ Holweck, F. G., A Biographical Dictionary of the Saints. St. Louis, MO: B. Herder Book Co., 1924.
Jump up ^ Midrash Rabbah: Genesis, Volume One, translated by Rabbi Dr. H. Freedman; London: Soncino Press, 1983; ISBN 0-900689-38-2; p. 180.
Jump up ^ Luttikhuizen 2003, pp. 36–39.
Jump up ^ Brewer, E. Cobham (1978). The Dictionary of Phrase and Fable (reprint of 1894 ed.). Edwinstowe, England: Avenel Books. p. 3. ISBN 0-517-25921-4.
Jump up ^ Byron 2011, p. 27.
Jump up ^ Abel. "Abel - Ontology of Quranic Concepts from the Quranic Arabic Corpus". Corpus.quran.com. Retrieved 2015-12-17.
Jump up ^ Sahih Bukhari and Sahih Muslim
Jump up ^ Tafsir al-Qur'an al-adhim (Interpretation of the Holy Qur'an), Ibn Kathir – Surat Al-Ma'ida
Jump up ^ Benslama, Fethi (2009). Psychoanalysis and the Challenge of Islam. U of Minnesota Press. p. 189. ISBN 978-0816648887.
Jump up ^ Adapted from Ibn Abul-Hatim's narrative in Tafsir al-Qur'an al-adhim and Tafsir al-Tabari, Surat Al-Ma'ida
^ Jump up to: a b Tafsir al-Qur'an al-adhim and Tafsir al-Tabari, Surat Al Ma'ida
Jump up ^ The Beginning and the End, Ibn Kathir – Volume I
Jump up ^ 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?"
Jump up ^ Anonymous, Meditations on the Tarot: A journey into Christian Hermeticism, translated by Robert Powell 1985, 2002 ed, pp14-15
Jump up ^ Moses 5:31
Jump up ^ 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).
Jump up ^ Linda Shelley Whiting (2003). David W. Patten: Apostle and Martyr (Springville, Utah: Cedar Fort) p. 85.
Jump up ^ Spencer W. Kimball (1969). The Miracle of Forgiveness (Salt Lake City, Utah: Bookcraft, ISBN 0-88494-444-1) pp. 127–128.
Jump up ^ 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.
Jump up ^ Jens de Vlemnick (2007). Psychoanalytische Perspectieven. Vol 25 (3/4). Cain and Abel: The Prodigal Sons of Psychoanalysis? Universiteit Gent.
Jump up ^ Williams, David: "Cain and Beowulf: A Study in Secular Allegory, page 21. University of Toronto Press, 1982
Jump up ^ Whittemore, Amie. "Ishmael - Part 9: Sections 9-11". Cliffs Notes. Houghton Mifflin Harcourt. Retrieved 2 January 2017.
^ Jump up to: a b c de Vries, Ad (1976). Dictionary of Symbols and Imagery. Amsterdam: North-Holland Publishing Company. p. 75. ISBN 0-7204-8021-3.
Jump up ^ Nares, Robert (1859). "A glossary; or collection of words, phrases, names and allusions to customs, proverbs, etc., which have been thought to require illustration in the works of English authors, particularly of Shakespeare, and his contemporaries: By Robert Nares. I". John Russell Smith. Retrieved 2 September 2017 – via Google Books.
Jump up ^ Frey, John Andrew (24 July 1999). "A Victor Hugo Encyclopedia". Greenwood Publishing Group. p. 70 – via Google Books.
Jump up ^ "Pop Culture 101: East of Eden". TCM.com. Retrieved 2014-04-11.
Jump up ^ Hughes, William (21 December 2015). "The Encyclopedia of the Gothic, 2 Volume Set". John Wiley & Sons. Retrieved 2 September 2017 – via Google Books.
Jump up ^ Mitchell, Jolyon P.; Marriage, Sophia (1 June 2003). "Mediating Religion: Studies in Media, Religion, and Culture". A&C Black. Retrieved 2 September 2017 – via Google Books.
Jump up ^ Van Scott, Miriam (1999). The Encyclopedia of Hell. Macmillan. p. 74. ISBN 9780312244422.
Jump up ^ Prudom, Laura (15 April 2015). "'Supernatural': Misha Collins Teases 'Enormous Sacrifices' Ahead of Season Finale". Variety. Retrieved 2 October 2017.
Jump up ^ Rockett, Darcel (11 July 2017). "'Supernatural' spinoffs we'd love to see". Chicago Tribune. Retrieved 2 October 2017.
Jump up ^ Adam White (September 23, 2017). "Mother! explained". Daily Telegraph. Retrieved September 30, 2017.
Jump up ^ Mitovich, Matt Webb. "Lucifer's Tom Ellis: Sinnerman Story Twist 'Opens Up a Nice Can of Worms,' Tees Up a 'Strange Bromance'". TV Line. Retrieved December 12, 2017.
Bibliography[edit]
Alter, Robert (2008). The Five Books of Moses: A Translation with Commentary. W. W. Norton & Compan. ISBN 9780393070248.
BDB, Francis Brown; Samuel Rolles Driver; Charles Augustus Briggs (1997) [1906]. The Brown Driver Briggs Hebrew and English Lexicon: with an appendix containing the biblical Aramaic; coded with the numbering system from "Strong's Exhaustive Concordance of the Bible" (7. print. ed.). Peabody: Hendrickson. ISBN 978-1565632066.
Byron, John (2011). Cain and Abel in Text and Tradition: Jewish and Christian Interpretations of the First Sibling Rivalry. Leiden: Brill. ISBN 978-9004192522.
Blenkinsopp, Joseph (2011). Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1-11. New York: Bloomsbury T&T Clark. ISBN 978-0-567-37287-1.
Doukhan, Abi (2016). Biblical Portraits of Exile: A Philosophical Reading. Oxon: Routledge. ISBN 978-1-4724-7241-0
Gmirkin, Russell E. (2006). Berossus and Genesis, Manetho and Exodus. Bloomsbury. ISBN 9780567134394.
Kugler, Robert; Hartin, Patrick (2009). An Introduction to the Bible. Eerdmans. ISBN 9780802846365.
Kramer, Samuel Noah (1961), Sumerian Mythology: A Study of Spiritual and Literary Achievement in the Third Millennium B.C.: Revised Edition, Philadelphia, Pennsylvania: University of Pennsylvania Press, ISBN 0-8122-1047-6
Kugel, James L. (1998). Traditions of the Bible: A Guide to the Bible as it was at the Start of the Common Era. Cambridge, Massachusetts [u.a.]: Harvard University Press. ISBN 978-0674791510.
Luttikhuizen, Gerard P. (Editor) (2003). Eve's Children: The Biblical Stories Retold and Interpreted in Jewish and Christian traditions (Vol. 5 ed.). Leiden: Brill. ISBN 978-9004126152. CS1 maint: Extra text: authors list (link)
Sailhamer, John H. (2010). The Meaning of the Pentateuch: Revelation, Composition and Interpretation. InterVarsity Press. ISBN 9780830878888.
Further reading[edit]
Aptowitzer, Victor (1922). Kain und Abel in der agada: den Apokryphen, der hellenistischen, christlichen und muhammedanischen literatur (Vol. 1 ed.). R. Löwit.
Glenthøj, Johannes Bartholdy (1997). Cain and Abel in Syriac and Greek writers: (4th - 6th centuries). Lovanii: Peeters. ISBN 978-9068319095.
External links[edit]
Media related to Cain and Abel at Wikimedia Commons
Texts on Wikisource:
Bible (King James) / Genesis 4
Book of Moses, Chapter 5 in Pearl of Great Price
Cain
Abel
Genesis 4 (KJV) at BibleGateway.com
Story of Cain and Abel in Sura The Table (Al Ma'ida)
Parallel voweled Hebrew and English (JPS 1917)
Rashi on Genesis, Chapter 4, by Rashi
Sanhedrin 37
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Adam and Eve
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Offspring
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Aclima
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Mama's Affair (1921)
Good Morning, Eve! (1934)
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El pecado de Adán y Eva (1969)
La Biblia en pasta (1984)
The Annunciation (1984)
Adipapam (1988)
Adam (1992)
Man's Best Friend (1998)
Babs (2000)
The Last Eve (2005)
Year One (2009)
The Tragedy of Man (2011)
Adam and Dog (2011)
Tropico (2013)
Plays
Le Jeu d'Adam (12th century)
The Broken Jug (1808)
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The Creation of the World and Other Business (1972)
Musicals
The Apple Tree (1966)
Dude (1972)
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Children of Eden (1991)
Compositions
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Genesis Suite (1945)
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Literature
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Art
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Maps of ancient Israel
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The Koren Picture-Bible (1692–1696)
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Adam and Eve (1932)
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Songs
"Dese Bones G'wine Rise Again"
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La mort d'Abel (composition, 1810)
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Related theology
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Retrieved from "https://en.wikipedia.org/w/index.php?title=Cain_and_Abel&oldid=856854047"
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Human settlement
From Wikipedia, the free encyclopedia
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This article is about the places of human settlement. For the process of human settlement, see human migration. For the USGS definition of populated place, see Unincorporated area § USGS definition of populated place.
For other uses, see Settlement.
The small town of Flora, Oregon in the United States is unincorporated, but is considered a populated place
Taos Pueblo, an ancient pueblo belonging to a Taos speaking Native American tribe of Pueblo people. It is approximately 1000 years old and lies about 1 mile (1.6 km) north of the modern city of Taos, New Mexico.
In geography, statistics and archaeology, a settlement, locality or populated place is a community in which people live. A settlement can range in size from a small number of dwellings grouped together to the largest of cities with surrounding urbanized areas. Settlements may include hamlets, villages, towns and cities. A settlement may have known historical properties such as the date or era in which it was first settled, or first settled by a particular people.
In the field of geospatial predictive modeling, settlements are "a city, town, village ghost or other agglomeration of buildings where people live and work."[1]
A settlement conventionally includes its constructed facilities such as roads, enclosures, field systems, boundary banks and ditches, ponds, parks and woods, wind and water mills, manor houses, moats and churches.[2]
The oldest remains that have been found of constructed dwellings are remains of huts that were made of mud and branches around 17,000 BC at the Ohalo site (now underwater) near the edge of the Sea of Galilee. The Natufians built houses, also in the Levant, around 10,000 BC. Remains of settlements such as villages become much more common after the invention of agriculture.
Contents
[hide]
1 In landscape history
2 In Statistics
2.1 Australia
2.2 Bulgaria
2.3 Canada
2.4 Croatia
2.5 India
2.6 Ireland
2.7 Russia
2.8 Sweden
2.9 United Kingdom
2.10 United States
3 Geospatial modeling
4 Abandoned populated places
5 See also
6 References
In landscape history[edit]
Some settlement sites may go out of use. This location in Estonia was used for human settlement in 2nd half of first millennium and it is considered an archaeological record, that may provide information on how people lived back then.
Landscape history studies the form (morphology) of settlements – for example whether they are dispersed or nucleated. Urban morphology can thus be considered a special type of cultural-historical landscape studies. Settlements can be ordered by size, centrality or other factors to define a settlement hierarchy.
In Statistics[edit]
Australia[edit]
Geoscience Australia defines a populated place as "a named settlement with a population of 200 or more persons."[3]
The Committee for Geographical Names in Australasia used the term localities for rural areas, while the Australian Bureau of Statistics uses the term "urban centres/localities" for urban areas.[citation needed]
Bulgaria[edit]
The Bulgarian Government publishes a National Register of Populated places (NRPP).
Canada[edit]
The Canadian government uses the term "populated place" in the Atlas of Canada, but does not define it.[4] Statistics Canada uses the term localities for historical named locations.
Croatia[edit]
The Croatian Bureau of Statistics records population in units called settlements (naselja).
India[edit]
The Census Commission of India has a special definition of census towns.
Ireland[edit]
The Central Statistics Office of the Republic of Ireland has a special definition of census towns.
Russia[edit]
There are various types of inhabited localities in Russia.
Sweden[edit]
Statistics Sweden uses the term localities (tätort) for various densely populated places. The common English-language translation is urban areas.
United Kingdom[edit]
The UK Department for Communities and Local Government uses the term "urban settlement" to denote an urban area when analysing census information.[5] The Registrar General for Scotland defines settlements as groups of one or more contiguous localities, which are determined according to population density and postcode areas. The Scottish settlements are used as one of several factors defining urban areas.[6]
United States[edit]
The United States Geological Survey (USGS) has a Geographic Names Information System that defines three classes of human settlement:
Populated place − place or area with clustered or scattered buildings and a permanent human population (city, settlement, town, village). A populated place is usually not incorporated and by definition has no legal boundaries. However, a populated place may have a corresponding "civil" record, the legal boundaries of which may or may not coincide with the perceived populated place.[7]
Census − a statistical area delineated locally specifically for the tabulation of Census Bureau data (census designated place, census county division, unorganized territory, various types of American Indian/Alaska Native statistical areas).[7]
Civil − a political division formed for administrative purposes (borough, county, incorporated place, municipio, parish, town, township)."[7]
Populated places may be specifically defined in the context of censuses and be different from general-purpose administrative entities, such as "place" as defined by the U.S. Census Bureau or census-designated places.
Geospatial modeling[edit]
In the field of geospatial predictive modeling, settlements are "a city, town, village, or other agglomeration of buildings where people live and work".[1]
The Global Human Settlement Layer (GHSL) framework produces global spatial information about the human presence on the planet over time. This in the form of built up maps, population density maps and settlement maps. This information is generated with evidence-based analytics and knowledge using new spatial data mining technologies. The framework uses heterogeneous data including global archives of fine-scale satellite imagery, census data, and volunteered geographic information. The data is processed fully automatically and generates analytics and knowledge reporting objectively and systematically about the presence of population and built-up infrastructures. The GHSL operates in an open and free data and methods access policy (open input, open method, open output).
Abandoned populated places[edit]
Main articles: Abandoned village and Abandoned town
Abandoned buildings in Kolmanskop, Namibia[8]
The term "Abandoned populated places" is a Feature Designation Name in databases sourced by the National Geospatial-Intelligence Agency[9] and GeoNames.[10]
Populated places can be abandoned. Sometimes the structures are still easily accessible, such as in a ghost town, and these may become tourist attractions. Some places that have the appearance of a ghost town, however, may still be defined as populated places by government entities.[citation needed]
A town may become a ghost town because the economic activity that supported it has failed, because of a government action, such as the building of a dam that floods the town, or because of natural or human-caused disasters such as floods, uncontrolled lawlessness, or war. The term is sometimes used to refer to cities, towns, and neighborhoods that are still populated, but significantly less so than in years past.[citation needed]
See also[edit]
Wikimedia Commons has media related to Populated places and Settlements.
Administrative division
Lost city
Requirements for permanent settlements
List of Neolithic settlements
Settlement geography
The Global Human Settlement Layer (GHSL) framework
References[edit]
^ Jump up to: a b Dutta, Biswanath; Fausto Giunchiglia; Vincenzo Maltese (2010). "A Facet-Based Methodology for Geo-Spatial Modeling". GeoSpatial Semantics: 4th International Conference, GeoS 2011, Brest, France (PDF). p. 143.
Jump up ^ Medieval Settlement Research Group
Jump up ^ "NTMS Specifications (250K & 100K): Populated place". Australian Government. Retrieved July 26, 2011.
Jump up ^ "Glossary Search Results". Atlas of Canada. Natural Resources Canada. Archived from the original on October 6, 2012. Retrieved July 26, 2011.
Jump up ^ Urban Settlement 2001
Jump up ^ Scottish census information
^ Jump up to: a b c "Feature Class Definitions". United States Geological Survey. Retrieved July 26, 2011.
Jump up ^ "Maps of Kolmanskop - Namibia 2012". Map Atlas - Google Maps based Atlas of the world. MapAtlas.org. 2012. Archived from the original on April 15, 2013. Retrieved February 11, 2012. External link in |work= (help)
Jump up ^ "Feature Designation Code Lookup". NGA: Geonames Search - OGC Viewer. Springfield, VA, USA: National Geospatial-Intelligence Agency. Archived from the original on January 2, 2012. Retrieved February 11, 2012. External link in |work= (help)
Jump up ^ "GeoNames Feature Codes". GeoNames. GeoNames. February 10, 2012. Retrieved February 11, 2012. External link in |work= (help)
Retrieved from "https://en.wikipedia.org/w/index.php?title=Human_settlement&oldid=811774305"
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