Kitabı oku: «Bible Romances, First Series», sayfa 11

CAIN AND ABEL
BIBLE ROMANCES. – 11

By G. W. FOOTE.

God completed the immense labors described in the first chapter of Genesis by creating man "in his own image," after which he serenely contemplated "everything that he had made, and; behold, it was very good." Yet the first woman deceived her husband, the first man was duped, and their first son was a murderer. God could not have looked very far ahead when he pronounced everything "very good." It is clear that the original pair of human beings were very badly made. As the Lord was obliged to take a rest on the seventh day, it is not unreasonable to suppose that he was pretty tired on the sixth, and scamped the work. All the sin and suffering in this world is the consequence of man having been the fag-end of creation. If the Lord had rested on the sixth day and created man on the seventh, how different things might have been! The Devil would probably have done no business in this world, and the population of hell would be no more now than it was six thousand years ago.

After leaving the Garden of Eden, Adam and Eve, having no fear of Malthus in their hearts, began to "multiply and replenish the earth." When their first child was born, Eve said, "I have gotten a man from the Lord," poor Adam's share in the youngster's advent being quietly ignored. She christened him Cain, a name which comes from a Hebrew root signifying to acquire. Cain was regarded as an acquisition, and his mother was very proud of him. The time came when she wished he had never been born.

Some time after, but how long is unknown, Eve gave birth to a second son, called Abel. Josephus explains this name as meaning grief, but Hebrew scholars at present explain it as meaning nothingness, vanity, frailty. The etymology of Abel's name shows conclusively that the story is a myth. Why should Eve give her second boy so sinister a name? How could she have so clearly anticipated his sad fate? Cain's name has, too, another significance besides that of "acquisition," for, as Kalisch points out, it also belongs to the Hebrew verb to strike, and "signifies either the man of violence and the sire of murderers, or the ancestor of the inventors of iron instruments and of weapons of destruction."

Cain and Abel had to get their own living. Being born after the Fall, they were of course debarred from the felicities of Eden, and were compelled to earn their bread by the sweat of their brows, in accordance with God's wide-reaching curse. Both, so to speak, were forced to deal in provisions. Abel went in for meat, and Cain for vegetables. This was an admirable division of labor, and they ought to have got on very well together; one finding beef and mutton for dinner, and the other potatoes and greens. They might even have paid each other handsome compliments across the table. Abel might have said "My dear Cain, these vegetables are first-rate," and Cain might have replied, "My dear Abel, I never tasted a better cut."

Delitzsch, whose criticisms are huge jokes, frowns on this picture of fraternal peace. He opines that Cain and Abel were vegetarians and never enjoyed a beef-steak or a mutton-chop. Abel kept only small domestic cattle, such as sheep and goats, whose woolly skin might be used to cover "their sinful nakedness." The utmost Delitzsch allows is that they perhaps drank milk, which, although animal nutriment, is not obtained through the destruction of animal life. But, as Colenso observes, animals were slain for sacrifices, and they may have been killed also for eating. Besides, even a vegetable diet involves infinite destruction of minute animal life. On the whole we prefer to disregard Delitzsch in this matter, and to stand by our pleasant picture of the two first brothers at dinner.

Their admirable arrangement, however, brought mischief in the end. It was right enough so far as they were concerned, but it worked badly in relation to God. They liked a mixed diet, but the Lord was purely carnivorous and liked all meat. He devoured Abel's provisions with great relish, but turned up his nose at Cain's vegetables. The mealiest potatoes, the tenderest green peas, had no charm for him; and even the leeks, the garlic, the onions, and the cucumbers, which were afterwards so beloved by his Jewish favorites, were quite unattractive. In the language of Scripture, "Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had no respect" Elsewhere in the Bible we read "God is no respecter of persons," but Scripture is full of contradictions, and such things present no difficulty to the spirit of faith, which, like hope, "believeth all things."

Why was Cain's offering slighted? The Bible does not tell us, but many reasons have been advanced by commentators. The Talmud supposes that Cain did not offer his best produce, but only the inferior kinds, thus giving God what he did not require himself, and treating the holy rite of sacrifice as a means of working off his refuse vegetables. Kalisch waives this theory, and thinks it probable that Cain's sin was primarily not against God, but against man. "The supposition," he says, "is obvious that envy and jealousy had long filled the heart of Cain, when he contrasted his laborious and toilsome life with the pleasant and easy existence of his brother Abel. With incessant exertion, tormented by anxiety, and helplessly dependent on the uncertainty of the skies, he forced a scanty subsistence out of the womb of the repugnant soil; whilst his brother enjoyed a life of security and abundance, in the midst of rich valleys, beautiful hills, and charming rural scenes. And while he envied Abel's prosperity, he despised his idleness, which was indebted for the necessaries of life to the liberality of nature, rather than to personal exertions. This hatred and jealousy took root in Cain's heart. He beheld the happiness of his brother with the feelings-of an enemy. The joy at the success of his own labors was embittered by the aspect of his brother's greater affluence. How could God look with delight upon an offering which the offerer himself did not regard with unalloyed satisfaction? How could he encourage by his applause a man whose heart was poisoned by the mean and miserable passion of envy?"

But all this is gratuitous and far-fetched. Cain was not afflicted with so laborious an occupation. Adam supported himself and Eve, and all Cain had to do was to provide himself, and perhaps Abel, with vegetables. Nor could Abel's occupation have been light, for flocks and herds require a good deal of attendance, and in those early days they needed vigilant protection against the ravages of wild beasts. Abel's task must have been quite as heavy as Cain's. Our opinion is that the Lord showed his usual caprice, hating whom he would and loving whom he would. Jehovah acted like the savage hero of Mr. Browning's "Caliban on Setebos," who sprawls on the shore watching a line of crabs make for the sea, and squashes the twentieth for mere variety and sport. If Jehovah is requested to explain his loves and hates, he answers with Shylock, "it is my whim." It was his whim to love Jacob and hate Esau, and it was no doubt his whim to accept Abel's offering and reject Cain's.

Mythologically the acceptance of Abel's offering and the rejection of Cain's are easily intelligible. The principle of sacrifice was deeply imbedded in Judaism. Without shedding of blood there could be no remission of sin. Under the Levitical law the duties of the priesthood chiefly consisted in burning the sin offerings of the people. It is, therefore, not difficult to understand how the Jewish scribes who wrote or revised the Pentateuch after the Babylonish captivity should give this coloring to the narrative of Genesis; nor is it hard to conceive that for centuries before that date the popular tradition had already, under priestly direction, taken such a color, so as to give the oldest and deepest sanction to the doctrine of animal sacrifice.

It must also be noticed that Abel, who found favor with God, was "a keeper of sheep," while Cain, whose offering was contemned, was "a tiller of the ground." This accords with the strongest traditional instincts of the Jews. The Persian religion decidedly favors agriculture, which it regards as a kind of divine service. Brahminism and Buddhism countenance it still more decidedly, and even go to the length of absolutely prohibiting the slaughter of animals. The Jews, on the other hand, esteemed the pastoral life as the noblest, and the Hebrew historian very naturally represented it as protected and consecrated by the blessing of Jehovah, while agriculture was declared to have been imposed on man as a punishment. The nomadic origin of the Jews accounts for their antipathy to that pursuit, which survived and manifested itself, long after they settled in Palestine, devoted themselves to the cultivation of the soil, and enacted agrarian laws. They always esteemed agriculturalists as inferior to shepherds; men of superior attainments in their histories and legends rose from pastoral life; and kings kept their flocks. David, the man after God's own heart, and the national hero of the Jews, was a shepherd, and the Lord came to him while he was keeping his father's sheep. Moses was keeping his father-in-law's sheep when God appeared to him in the burning bush at Mount Horeb; Jacob kept his uncle Laban's sheep when he fled from Esau; and Abraham, the father of the faithful, was rich in flocks and herds.

To recur to our story. Abel probably enjoyed the conspicuous mark of divine favors conferred on him. Cain, however, experienced very different feelings. He "was very wroth, and his countenance fell." Whereupon the Lord somewhat facetiously asked him what was the matter. "Why," said he, "art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." This was all very well, but as a matter of fact Cain's offering had already been rejected, and according to the Bible he had done nothing to deserve such harsh treatment.

The Lord's final words on this occasion read thus in our English Bible: "And unto thee shall be his desire, and thou shalt rule over him." These words are construed as applying to Cain's mastery over Abel, as the elder brother; but they seem quite unmeaning in that connexion; for Abel left no offspring, and the prophecy, if such it were, was never fulfilled. Kalisch throws light on this obscure passage. The Lord, he says, was referring not to Abel but to Cain's secret sin, and the passage should read "And to thee is its desire, but thou shalt rule over it."

Cain then "talked with Abel his brother." Gesenius supposes that he communicated to him the words of God, and treats this as the first step towards a reconciliation. However that may be, we hear nothing more of it, for the very next words relate the murder of the younger brother by the elder. "And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him."

This abrupt narrative certainly requires explanation. Kalisch seems to think that Cain went about his work, after the interview with God, in a better frame of mind; but while he toiled hard "in the field" he became incensed at the sight of Abel loafing under a fine umbrageous tree and calmly watching his flock. Forgetting the divine admonitions, and listening only to the voice of passion, he madly killed his only brother, and made himself the first murderer. The Talmud gives several legends about the hatred between the two brothers. One imputes the difference to Cain's avarice, another to his ambition, another to his innate sinfulness, and another to his envy and jealousy on account of Abel's wife. The last of all seems the truest; namely, that they differed "in their views regarding Providence, the moral government of the world, and the efficacy of virtuous deeds for happiness." This idea informs Byron's tragedy on the subject. In "Cain" the younger, brother's offering is burnt up with supernatural fire, while the elder's altar remains unkindled; whereupon Cain inveighs against God's partiality, and denounces the bloody sacrifice which finds greater favor than his own peaceful tribute of fruit and flowers. He then advances to scatter the relics of Abel's offering from the altar, but is thwarted by his brother who resists the sacrilege. Abel is felled in the struggle, and Cain, who had no intention of killing him, finds himself an actual murderer before his brother's corpse.

We are bound to conclude that the first quarrel in the world, like nine-tenths of those that have occurred since, was about religion. Cain thought God should be worshiped in one way, Abel thought he should be worshiped in another; and they settled the question, after the manner of religious disputants in all ages, by the stronger knocking the weaker on the head. In religion there is no certitude on this side of the grave; if we are ever destined to know the truth on that subject, we must die to find it out. We may therefore argue fruitlessly until the day of judgment. The only effectual way of settling a religious problem is to settle your opponents.

After the murder the Lord paid Cain another visit, and asked him where Abel was. Cain replied that he was not his brother's keeper and didn't know. He does not appear to have thought God a particularly well informed person. Then the Lord said that Abel's blood cried unto him from the ground. "And now," he continued, "art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be on the earth. And Cain said unto the Lord, my punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth; and it shall come to pass that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark on Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden."

Now let us examine this story. Why was Cain so solicitous about his safety? Why did he fear that everybody would try to kill him? He had slain his brother, and his father and mother were the only people in the world besides himself and perhaps his sisters (? who knew). Kalisch suggests that he apprehended the future vengeance of mankind when the world grew more populous. But how, in that case, could a distinctive mark be any protection? It would publish his identity to all beholders. Besides, one would suppose that Cain, the first man ever born into the world, would always be well known without carrying about a brand like a special wine or a patent edible. And what was the mark? Kalisch thinks it was only a villainous expression. Others think it was the Mongolian type impressed upon the features of Cain, who became the founder of that great division of the human race. A negro preacher started a different theory. When the Lord called out in a loud voice "Cain, where is thy brother Abel," Cain, who was a black man, like Adam, turned pale with fear, and never regained his original color. All his children were pale too; and that, said the preacher, "accounts for de white trash you see ebery war in dese days."

How did Cain manage to go "out from the presence of the Lord," who is everywhere? Satan does the same thing in the Book of Job, and Jonah tries to do it later on. Jehovah was clearly a local as well as a visible God, and not the infinite spirit of the universe.

Where was the land of Nod situated? East of Eden, says the Bible. But nobody knows where Eden was. As we pointed out in "The Creation Story," scores of different positions have been assigned to it. The only point of agreement among the commentators is that it was somewhere. All that can safely be affirmed, then, is that Nod was east of Somewhere. The name itself is very appropriate. No doubt the Lord was not quite awake in that locality, and hence we may explain how Cain managed to go "out from his presence."

In this strange land of Nod, Cain "knew his wife." Who was she? Probably his own sister, but the Bible does not tell us anything about her. Their first son was called Enoch. Cain then "builded a city, and called the name of the city, after the name of his son, Enoch." But this is directly opposed to the curse "a fugitive and a vagabond shalt thou be in the earth."

Delitzsch notices this, and, as usual, seeks to explain it away. Cain, he says, "in this way set himself against the divine curse, in order to feel it inwardly so much the more, as outwardly he seems to have overcome it." To which we reply – first, that there is no evidence that Cain felt the curse "more inwardly" after he built the city; and, secondly, the idea of a man successfully setting himself against an omnipotent curse is a trifle too absurd for credence or criticism.

Now Adam and Eve, when Cain fled after the murder of Abel, were left childless, or at least without a son. But it was necessary that they should have another, in order that God's chosen people, the Jews, might be derived from a purer stock than Cain's. Accordingly we read that Adam, in his hundred and thirtieth year, "begat a son in his own likeness, after his image, and called his name Seth." Why was not Cain begotten in the same way? Had he been so, the cradle of the world might not have been defiled with the blood of fratricide. Seth being "the image" of Adam, and Adam "the image" of God, Seth and the Almighty were of course very much alike. He was pious, and from him were descended the pious patriarchs, including Noah, from whom was descended Abraham the founder of the Jewish race. God's chosen people came of a good stock, although they turned out such a bad lot.

From Seth to Noah there are ten Patriarchs before the Flood. This is clearly mythological. The Hindus believed in ten great saints, the offspring of Manu, and in ten different personifications of Vishnu. The Egyptians had ten mighty heroes, the Chaldeans ten kings before the Flood, the Assyrians ten kings from Ham to Ninyas, and as many from Japhet to Aram; and Plato enumerates ten sons of Neptune, as the rulers of his imaginary Island of Atlantis, submerged by the Deluge.

Cain's descendants were of course drowned by the Flood, but they did a great deal more for the world than the descendants of pious Seth, who seems to have done little else than trust in God. The Cainites laid the basis of civilisation. One of them Jabal, founded cattle-keeping; his brother, Jubal, invented musical instruments; and their half-brother Tubal-cain first practised smithery. Seth's descendants had nothing but piety. Even their morals were no better than those of the Cainites; for at the Flood only eight of them were found worthy of preservations, and they were a poor lot. Noah got beastly drunk after the waters subsided, and one of his three sons brought a curse on all his offspring. What then must we think of the rest?

Tuch excellently explains the mythological significance of the story of Cain and Abel and Seth. "There lies," he says, "in this myth the perfectly correct reminiscence, that in the East ancient nations lived, under whom in very early times culture and civilisation extended, but at the same time the assertion, that these could not prejudice the renown of the Western-Asiatics, since the prerogatives, which their descent from the first-born would secure to them, were done away through God's Curse, which lighted on their ancestor, Cain. Thus the East is cut off from the following history, and the thread fastened on, which carries us on in Genesis, right across through the nations, to the only chosen people of Israel." The entire history of the world before the Flood is dismissed in five chapters, and that from the Flood to Abraham in two more. After that the mighty antique civilisations are never noticed except so far as they affect the history of the Jews. The ages of the Patriarchs also dwindle down from nine centuries in the beginning to almost the normal longevity in the semi-historical period. Could anything more conclusively prove the mythical character of the narrative?

One of the Patriarchs descended from Seth, namely Enoch, which singularly enough is also the name of Cain's eldest son, never died. We read that "he was not, for God took him." It is about time that the Lord took the whole lot out of his Word, and gave us a little ancient history instead. We want a revised Bible in the fullest sense of the word. The old book needs to be completely rewritten. How thankful we should all be if the Lord inspired another "Moses" to rectify the errors and supplement the deficiencies of the first, and to give us scientific truth instead of fanciful myths about the early history of our race! But the Lord never inspires anybody to do a useful piece of work, and our Darwins will therefore have to go on with their slow and laborious task of making out a history of mankind from the multitudinous and scattered traces that still survive the decay of time.