Cain

The mystery, the action of which unfolds in “a region near paradise,” opens with a scene of offering a prayer to Jehovah. The entire small “humanity” participates in the prayer: Adam and Eve, expelled from paradise as punishment for sin, their sons Cain and Abel, the daughters of Hell and Sella, and children conceived by Adam’s daughters from his own sons. Against the unreasoning piety of his parents and brother, who obediently accept the punishing hand of God, Cain instinctively rebels, embodying tireless questioning, doubt, and an unquenchable desire to “get to the very essence” in everything. He is quite sincere, admitting: “I could never reconcile /What I saw with what they told me.” He is not satisfied with the evasive answers of his parents, who in everything refer to His all-good commands: “They have one answer to all questions: “His holy will, / And he is good.” Omnipotent, so good?
Adam, Eve and their children retire to their day's work. Thinking Cain is left alone. He feels the approach of some higher being, who is “greater than the angels” that Cain saw in the vicinity of paradise. This is Lucifer.
In the interpretation of the image of the eternal opponent of the pre-eternal, cast down from the heavenly heights and doomed to ceaseless wanderings in space, but unbroken in spirit, the daring innovation of Byron the artist and thinker was most clearly manifested. Unlike most writers who dealt with this topic in one way or another, the author of the mystery does not show the slightest bias; in his vision of Satan there is not even a shadow of canonical stereotyping. It is symptomatic that Byron’s Lucifer does not so much give direct answers to the questions that Cain and Ada, who has returned for some reason, bombard him with, but rather instills in them the idea of the imperative necessity of eternal questioning, of the salvific nature of knowledge as the key to the immortality of the spirit. With all his behavior, he refutes the current idea of himself as a low, selfish tempter. And Cain is unable to help but believe him when he unequivocally declares: “I do not seduce with anything / Apart from the truth.”
Tormented by cursed questions about the mystery of his existence, about the law of death and the finitude of all things, about the mystery of the unknown, Cain begs the stranger to resolve his doubts. He invites him to travel through time and space, promising Ada that after an hour or two he will return home.
Byron's inexhaustible romantic fantasy finds expression in the second act of the mystery, unfolding in the “abyss of space.” Like Dante and Virgil in " Divine Comedy“, only in a specific romantic rhythm and imagery, partly inspired by the majesty of Milton’s baroque poetics, they pass past and future worlds, in comparison with which the Earth is more insignificant than a grain of sand, and the treasured Eden is less than the head of a pin. Cain reveals the infinity of space and the infinity of time. Lucifer calmly comments: “There are many things that will never / Have an end... / Only time and space are unchanging, / Although change only dust / Brings death.”
On the innumerable number of planets flying before their eyes, the stunned Cain learns, there are their own Edens, and even people “or creatures that are higher than them.” But his curiosity is insatiable, and Lucifer shows him the gloomy kingdom of death. “How majestic are the shadows that hover / Around me!” Cain exclaims, and Satan reveals to him that before Adam, the Earth was inhabited by higher beings, not like people, but far superior to them in the power of intelligence. Jehovah put an end to them “with a mixture of elements that transformed / The face of the earth.” The ghosts of leviathans and the shadows of creatures that have no name float before them. Their spectacle is majestic and mournful, but, according to Lucifer, it is incomparable with the troubles and catastrophes that are yet to come, which are destined to befall the Adamic race. Cain is saddened: he loves Ada, loves Abel, and is unable to come to terms with the fact that all of them, all that exists, are subject to destruction. And he again asks Satan to reveal to him the secret of death. He replies that the son of Adam is not yet able to comprehend it; you just need to understand that death is the gate. "Cain. But won't death reveal them? /Lucifer. Death -/The threshold. /Cain. So, then, death leads / To something reasonable! Now / I’m less afraid of her.” Cain realizes that his “guide” through innumerable
worlds lost in time and space, is not inferior in power to the omnipotent Jehovah. But isn’t Lucifer himself an instrument of God? And then Satan explodes. No and again no: “He is my conqueror, but not my ruler... / ...The great merciless struggle will not stop, / Until Adonai perishes / Or his enemy!” And in parting he gives him advice: “Only one good gift / The tree of knowledge has given you - your mind: / So let him not tremble at the formidable words / The tyrant who forces you to believe / In defiance of both feeling and reason. / Be patient and create thoughts within yourself / An inner world, so as not to see the outside: / Break the earthly nature within yourself / And join the spiritual principle!” Only the immortality of the spirit can prevent the omnipotence of the mortal destiny allotted to people by Jehovah - this is the farewell lesson taught to the hero by Satan. Returning to his loved ones, Cain finds them at work: they are preparing altars for sacrifice. But sacrifice is a sign of humility before a destiny prepared in advance and unjust; It is against him that all of Cain’s passionate, indomitable nature rebels: “I said / It’s better to die than to live in torment / And bequeath it to your children!” The meek, loving Ada, the mother of his child, recoils from him in horror; Abel gently but persistently forces him to make a joint sacrifice. And here for the first time the character of the mystery, God, who is not present on stage but always reminds of himself, reminds himself of himself: he graciously accepts the lamb slain by his younger brother, the cattle breeder Abel, and scatters far across the earth the fruits-sacrifice of the farmer Cain. Abel calmly advises his brother to bring new gifts to the Almighty on the altar. "Cain. So his joy is / The children of altars smoking with blood, / The suffering of bleating wombs, the torment / Of their offspring dying under your / Pious knife! Get out of the way! Abel stands his ground, repeating: “God to me more valuable than life" In a fit of uncontrollable anger, Cain hits him in the temple with a firebrand grabbed from the altar. Abel dies. His relatives come running to the groans of his eldest son Adam, who slowly realizes what he has done. Adam is confused; Eve curses him. Ada timidly tries to protect her brother and husband. Adam commands him to leave these places forever. Only Ada remains with Cain. But before he begins to drag out a myriad of dull, countless days, the fratricide must endure one more test. An angel of the Lord descends from heaven and places an indelible seal on his forehead. They're going to not an easy path. Their place is in the bleak desert, “east of paradise.” Crushed by his crime, Cain not so much fulfills the will of his father and Jehovah as he himself measures out punishment for sin. But the spirit of protest, doubt, and questioning does not fade away in his soul: “Cain. Oh Abel, Abel! /Ada. Peace be upon him! /Cain. What about me? These words complete the play of Byron, who transformed the mystery of mortal sin into an exciting mystery of irreconcilable fight against God.

George Gordon Byron

"Cain"

The mystery, the action of which unfolds in “a locality near paradise,” opens with a scene of offering a prayer to Jehovah. The entire small “humanity” participates in the prayer: Adam and Eve, expelled from paradise as punishment for sin, their sons Cain and Abel, the daughters of Hell and Sella, and children conceived by Adam’s daughters from his own sons. Against the unreasoning piety of his parents and brother, who obediently accept the punishing hand of God, Cain instinctively rebels, embodying tireless questioning, doubt, and an unquenchable desire to “get to the very essence” in everything. He is quite sincere, admitting: “I could never reconcile / What I saw with what they told me.” He is not satisfied with the evasive answers of his parents, who in everything refer to His all-good commands: “They have one answer to all questions: “His holy will, / And he is good.” Omnipotent, so good?

Adam, Eve and their children retire to their day's work. Thinking Cain is left alone. He feels the approach of some higher being, who is “greater than the angels” that Cain saw in the vicinity of paradise. This is Lucifer.

In the interpretation of the image of the eternal opponent of the pre-eternal, cast down from the heavenly heights and doomed to endless wanderings in space, but unbroken in spirit, the daring innovation of Byron, an artist and thinker, was most clearly manifested. Unlike most writers who dealt with this topic in one way or another, the author of the mystery does not show the slightest bias; in his vision of Satan there is not even a shadow of canonical stereotyping. It is symptomatic that Byron’s Lucifer does not so much give direct answers to the questions that Cain and Ada, who has returned for some reason, bombard him with, but rather instills in them the idea of the imperative necessity of eternal questioning, of the salvific nature of knowledge as the key to the immortality of the spirit. With all his behavior, he refutes the current idea of himself as a low, selfish tempter. And Cain is unable to help but believe him when he unequivocally declares: “I do not seduce with anything / Apart from the truth.”

Tormented by cursed questions about the mystery of his existence, about the law of death and the finitude of all things, about the mystery of the unknown, Cain begs the stranger to resolve his doubts. He invites him to travel through time and space, promising Ada that after an hour or two he will return home.

Byron's inexhaustible romantic fantasy finds expression in the second act of the mystery, unfolding in the “abyss of space.” Like Dante and Virgil in the Divine Comedy, only in a specific romantic rhythm and imagery, partly inspired by the majesty of Milton’s baroque poetics, they pass past and future worlds, in comparison with which the Earth is insignificant as a grain of sand, and the treasured Eden is smaller than the head of a pin. Cain reveals the infinity of space and the infinity of time. Lucifer calmly comments: “There are many things that will never / Have an end... / Only time and space are unchangeable, / Although change only brings death to dust.”

The innumerable number of planets flying before their eyes, the stunned Cain learns, have their own Edens, and even people “or creatures that are higher than them.” But his curiosity is insatiable, and Lucifer shows him the gloomy kingdom of death. “How majestic are the shadows that hover / Around me!” - Cain exclaims, and Satan reveals to him that before Adam, the Earth was inhabited by higher beings who were not like people, but who far exceeded them in the power of intelligence. Jehovah put an end to them “with a mixture of elements that transformed / The face of the earth.” The ghosts of leviathans and the shadows of creatures that have no name float before them. Their spectacle is majestic and mournful, but, according to Lucifer, it is incomparable with the troubles and catastrophes that are yet to come, which are destined to befall the Adamic race. Cain is saddened: he loves Ada, loves Abel, and is unable to come to terms with the fact that all of them, all that exists, are subject to destruction. And he again asks Satan to reveal to him the secret of death. He replies that the son of Adam is not yet able to comprehend it; you just need to understand that death is the gate. "Cain. But won't death reveal them? /Lucifer. Death - / The threshold. /Cain. So, then, death leads / To something reasonable! Now / I’m less afraid of her.”

Cain realizes that his “guide” through countless worlds, lost in time and space, is not inferior in power to the omnipotent Jehovah. But isn’t Lucifer himself an instrument of God?

And then Satan explodes. No and again no: “He is my conqueror, but not my ruler... / ...The great merciless struggle will not stop, / Until Adonai perishes / Or his enemy!” And in parting he gives him advice: “Only one good gift / The tree of knowledge has given you - your mind: / So let him not tremble at the formidable words / The tyrant who forces you to believe / In defiance of both feeling and reason. / Be patient with your thoughts - create an inner world within yourself, so as not to see the outside: / Break the earthly nature within you / And join the spiritual principle!”

Only the immortality of the spirit can prevent the omnipotence of the mortal destiny allotted to people by Jehovah - this is the farewell lesson taught to the hero by Satan.

Returning to his loved ones, Cain finds them at work: they are preparing altars for sacrifice. But sacrifice is a sign of humility before a destiny prepared in advance and unjust; It is against him that all of Cain’s passionate, indomitable nature rebels: “I said / It’s better to die than to live in torment / And bequeath it to your children!”

The meek, loving Ada, the mother of his child, recoils from him in horror; Abel gently but persistently forces him to make a joint sacrifice.

And here for the first time, the character of the mystery, who is not present on stage, but always reminds of himself, reminds himself of himself: he graciously accepts the lamb slain by his younger brother, the cattle breeder Abel, and scatters the fruits far across the earth - the sacrifice of the farmer Cain. Abel calmly advises his brother to bring new gifts to the Almighty on the altar. "Cain. So his joy is / The children of altars smoking with blood, / The suffering of bleating wombs, the torment / Their offspring dying under your / Pious knife! Get out of the way!

Abel stands his ground, repeating: “God is dearer to me than life.” In a fit of uncontrollable anger, Cain hits him in the temple with a firebrand grabbed from the altar.

Abel dies. His relatives come running to the groans of his eldest son Adam, who slowly realizes what he has done. Adam is confused; Eve curses him. Ada timidly tries to protect her brother and husband. Adam commands him to leave these places forever.

Only Ada remains with Cain. But before he begins to drag out a myriad of dull, countless days, the fratricide must endure one more test. An angel of the Lord descends from heaven and places an indelible seal on his forehead.

They are going on a difficult journey. Their place is in the bleak desert, “east of paradise.” Crushed by his crime, Cain not so much fulfills the will of his father and Jehovah as he himself measures out punishment for sin. But the spirit of protest, doubt, and questioning does not fade away in his soul: “Cain. Oh Abel, Abel! /Ada. Peace be upon him! /Cain. What about me?

These words complete the play of Byron, who transformed the mystery of mortal sin into the exciting sacrament of irreconcilable fight against God.

George Byron's dramatic poem opens with a scene of prayer offered to God. This prayer involves Adam and Eve, expelled from Eden, as well as their descendants. One of them, Cain, instinctively rebels against the reckless piety of his parents. Cain is constantly overcome various questions, he tries to get to the very essence of things in everything, but his parents do not give him complete answers. Adam and Eve constantly refer to the almighty God and His commands. A string of questions does not allow Cain to calmly pray to God. And then the one who will give answers to all questions appears - Lucifer.

The image of Byron's Lucifer differs from the familiar image of a low, selfish tempter. Byron portrays the fallen angel as the eternal opponent of Jehovah, cast down from heaven, but unbroken in spirit. Lucifer seduces only with the truth, he answers all the questions of Cain, thirsty for knowledge, and instills in him the idea that knowledge is the key to the immortality of the spirit, that thinking is a necessity for any person.

Cain is tormented by questions of his existence, he is concerned about the law of life and death, so he prays to Lucifer to reveal the truth to him, show him the essence of life and reveal the secret of death. Satan invites Cain to take a short trip to other worlds, which will show him the truth. A fallen angel and an inquisitive man travel through past and future worlds, among which the Earth is just a tiny grain of sand in a huge desert.

Lucifer reveals to Cain the secrets of an innumerable number of planets on which higher beings live in their Edens. He tells the man that before him, higher beings also lived on Earth - leviathans, destroyed by Jehovah. Cain observes a majestic but mournful sight - the ghosts of leviathans floating in front of him. Satan reveals to Cain the truth that an even worse fate awaits the race of Adam. A person’s heart is saddened - he loves his relatives and cannot come to terms with the fact that they are all subject to death. Lucifer reassures Cain that only the immortality of the spirit can prevent the mortal destiny that Jehovah has prepared for them.

Cain returns to Earth to find his family preparing for a ritual sacrifice. He understands that sacrifice is a sign of humility before a pre-prepared death. Cain's soul protests against such injustice, the parents try to calm their erring son. Finally, Jehovah appears on the scene.

The Lord accepts the slain lamb, which the herdsman Abel sacrifices to him. But the Lord rejects the fruits that the farmer Cain grew. Abel tells his brother to bring new gifts to the Lord, but Cain cannot accept that the stench of smoking meat is pleasing to Jehovah. Abel tries to calm his brother down, but Cain kills him in a fit of uncontrollable rage. Cain repents of his deeds, but his parents curse him and order him to leave these places forever.

Only his wife Ada remains with the exile. They are going on a journey together to atone for the sin of fratricide. The Angel of the Lord places an indelible seal on the murderer’s forehead. Cain leaves, but the spirit of protest does not leave his heart. Abel received peace, but what about Cain?

Cain
J. G. Byron

Cain

Byron's inexhaustible romantic fantasy finds expression in the second act of the mystery, unfolding in the “abyss of space.” Like Virgil in the Divine Comedy, only in a specific romantic rhythm and imagery, partly inspired by the majesty of Milton’s baroque poetics, they pass past and future worlds, in comparison with which the Earth is more insignificant than a grain of sand, and the treasured Eden is less than the head of a pin. Cain reveals the infinity of space and the infinity of time. Lucifer calmly comments: “There are many things that will never / Have an end... / Only time and space are unchanging, / Although change only dust / Brings death.”

Cain realizes that his “guide” through countless worlds, lost in time and space, is not inferior in power to the omnipotent Jehovah. But isn’t Lucifer himself an instrument of God?

And then Satan explodes. No and again no: “He is my conqueror, but not my ruler... / ...The great merciless struggle will not stop, / Until Adonai perishes / Or his enemy!” And in parting he gives him advice: “Only one good gift / The tree of knowledge has given you - your mind: / So let him not tremble at the formidable words / of a tyrant who forces you to believe / In defiance of both feeling and reason. / Be patient with your thoughts - create an inner world within yourself, so as not to see the outside: / Break the earthly nature within you / And join the spiritual principle!”

Only the immortality of the spirit can prevent the omnipotence of the mortal destiny allotted to people by Jehovah - this is the farewell lesson taught to the hero by Satan.

The meek, loving Ada, the mother of his child, recoils from him in horror; Abel gently but persistently forces him to make a joint sacrifice.

And here, for the first time, the character of the mystery, who is not present on stage, but always reminds of himself, reminds himself of himself: he graciously accepts the lamb slain by his younger brother, the cattle breeder Abel, and scatters the fruits far across the earth - the sacrifice of the farmer Cain. Abel calmly advises his brother to bring new gifts to the Almighty on the altar. "Cain. So his joy is / The children of altars smoking with blood, / The suffering of bleating wombs, the torment / Their offspring dying under your / Pious knife! Get out of the way!

Abel stands his ground, repeating: “God is dearer to me than life.” In a fit of uncontrollable anger, Cain hits him in the temple with a firebrand grabbed from the altar.

These words complete the play of Byron, who transformed the mystery of mortal sin into the exciting sacrament of irreconcilable fight against God.

Paradise. This is Lucifer.
In the interpretation of the image of the eternal opponent of the pre-eternal, cast down from the heavenly heights and doomed to endless wanderings in space, but unbroken in spirit, the daring innovation of Byron, an artist and thinker, was most clearly manifested. Unlike most writers who dealt with this topic in one way or another, the author of the mystery does not show the slightest bias; in his vision of Satan there is not even a shadow of canonical stereotyping. It is symptomatic that Byron’s Lucifer does not so much give direct answers to the questions that Cain and Ada, who has returned for some reason, bombard him with, but rather instills in them the idea of the imperative necessity of eternal questioning, of the salvific nature of knowledge as the key to the immortality of the spirit. With all his behavior, he refutes the current idea of himself as a low, selfish tempter. And Cain is unable to help but believe him when he unequivocally declares: “I do not seduce with anything / Apart from the truth.”
Tormented by cursed questions about the mystery of his existence, about the law of death and the finitude of all things, about the mystery of the unknown, Cain begs the stranger to resolve his doubts. He invites him to travel through time and space, promising Ada that in an hour or two he will return home.
Byron's inexhaustible romantic fantasy finds expression in the second act of the mystery, unfolding in the “abyss of space.” Like Dante and Virgil in the Divine Comedy, only in a specific romantic rhythm and imagery, partly inspired by the majesty of Milton’s baroque poetics, they pass past and future worlds, in comparison with which the Earth is insignificant as a grain of sand, and the treasured Eden is smaller than the head of a pin. Cain reveals the infinity of space and the infinity of time. Lucifer calmly comments: “There are many things that will never / Have an end... / Only time and space are unchanging, / Although change only brings death to dust.”
The innumerable number of planets flying before their eyes, the stunned Cain learns, have their own Edens, and even people “or creatures that are higher than them.”
On the innumerable number of planets flying before their eyes, the stunned Cain learns, there are their own Edens, and even people “or creatures that are higher than them.” But his curiosity is insatiable, and Lucifer shows him the gloomy kingdom of death. “How majestic are the shadows that hover / Around me!” - Cain exclaims, and Satan reveals to him that before Adam, the Earth was inhabited by higher beings who were not like people, but who far exceeded them in the power of intelligence. Jehovah put an end to them “with a mixture of elements that transformed / The face of the earth.” The ghosts of leviathans and the shadows of creatures that have no name float before them. Their spectacle is majestic and mournful, but, according to Lucifer, it is incomparable with the troubles and catastrophes that are yet to come, which are destined to befall the Adamic race. Cain is saddened: he loves Ada, loves Abel, and is unable to come to terms with the fact that all of them, all that exists, are subject to destruction. And he again asks Satan to reveal to him the secret of death. He replies that the son of Adam is not yet able to comprehend it; you just need to understand that death is the gate. "Cain. But won't death reveal them? /Lucifer. Death – / The threshold. /Cain. So, then, death leads / To something reasonable! Now / I’m less afraid of her.”
Cain realizes that his “guide” through countless worlds, lost in time and space, is not inferior in power to the omnipotent Jehovah. But isn’t Lucifer himself an instrument of God?
And then Satan explodes. No and again no: “He is my conqueror, but not my ruler... / ...The great merciless struggle will not stop / Until Adonai / Or his enemy perishes!” And in parting he gives him advice: “Only one good gift / The tree of knowledge has given you - your mind: / So let him not tremble at the formidable words / The tyrant who forces you to believe / In defiance of both feeling and reason. / Be patient with your thoughts - create an inner world within yourself, so as not to see the outside: / Break the earthly nature within you / And join the spiritual principle!”
Only the immortality of the spirit can prevent the omnipotence of the mortal destiny allotted to people by Jehovah - this is the farewell lesson taught to the hero by Satan.
Returning to his loved ones, Cain finds them at work: they are preparing altars for sacrifice. But sacrifice is a sign of humility before a destiny prepared in advance and unjust; It is against him that all of Cain’s passionate, indomitable nature rebels: “I said / That it is better to die than to live in torment / And bequeath it to your children!”
The meek, loving Ada, the mother of his child, recoils from him in horror; Abel gently but persistently forces him to make a joint sacrifice.
And here for the first time the character of the mystery, who is not present on stage but always reminds of himself, reminds himself of himself: he graciously accepts the lamb slain by his younger brother, the cattle breeder Abel, and scatters the fruits far across the earth - the sacrifice of the farmer Cain. Abel calmly advises his brother to bring new gifts to the Almighty on the altar. "Cain. So his joy is / The children of altars smoking with blood, / The suffering of bleating wombs, the torment / Their offspring dying under your / Pious knife! Get out of the way!”
Abel stands his ground, repeating: “God is dearer to me than life.”
So his joy is / The children of altars smoking with blood, / The suffering of bleating wombs, the torment / Their offspring dying under your / Pious knife! Get out of the way!”
Abel stands his ground, repeating: “God is dearer to me than life.” In a fit of uncontrollable anger, Cain hits him in the temple with a firebrand grabbed from the altar.
Abel dies. His relatives come running to the groans of his eldest son Adam, who slowly realizes what he has done. Adam is confused; Eve curses him. Ada timidly tries to protect her brother and husband. Adam commands him to leave these places forever.
Only Ada remains with Cain. But before he begins to drag out a myriad of dull, countless days, the fratricide must endure one more test. An angel of the Lord descends from heaven and places an indelible seal on his forehead.
They are going on a difficult journey. Their place is in the bleak desert, “east of paradise.” Crushed by his crime, Cain not so much fulfills the will of his father and Jehovah as he himself measures out punishment for sin. But the spirit of protest, doubt, and questioning does not fade away in his soul: “Cain. Oh Abel, Abel! /Ada. Peace be upon him! /Cain. What about me?”
These words complete the play of Byron, who transformed the mystery of mortal sin into an exciting mystery of irreconcilable fight against God.

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Cain ( summary) – Byron George

The greatest atrocity has been committed. Abel and Cain - the story of the first murder. At that time, the newly created world was still young, but no longer innocent. Human nature original sin damaged, and man, born in the image and likeness of the Creator, crossed out his likeness in himself.

Human vices are the culprits of all crimes

Cain and Abel is a story that has since been repeated countless times, in a wide variety of versions. There will be a long line of endless lines of murderers and their victims. If you think about it, you can call victims both those who fell at the hands of a criminal and those who committed this crime. The latter, as a rule, are victims of their dark spiritual passions. The greed, anger, envy and other creatures of Satan seething in them are the true culprits of crimes.

Expelled from Paradise

But let's return to the pages of the Bible, where the story of Cain and Abel appears before us. After Adam and Eve were expelled from paradise, they found themselves in a world that was very similar to the one where we all live. The similarity was that, like us, its inhabitants became mortal, subject to disease and old age, and for the first time learned what suffering is. Besides, there was nothing free in this world; everything had to be earned through hard work. Soon their sons were born - Cain and Abel.

The story told in the Bible begins with each of them choosing his own career in life. The eldest - Cain - became a farmer, and his younger brother Abel - a shepherd. The brothers had no doubts in matters of faith, since the existence of God seemed to them an obvious reality, and when the time came for the sacrifice, each of them began it with a sincere desire to please the Almighty. Both laid the fruits of their labors on the altar: Cain - the firstfruits of the harvest, and Abel - the firstborn lamb from his flock.

Abel and Cain: the story of a rejected victim

It is not possible for us to comprehend the motives why the Lord preferred Abel’s sacrifice to the sacrifice made by his elder brother, but this is exactly what happened. Cain, instead of humbly bowing before the will of God, was filled with envy and a feeling of wounded pride. He even darkened his face and changed in appearance. It is said that the Lord tried to reason with him and turn away evil thoughts. He literally warns him that sin awaits a person who does not do good, but even in this case he must find the strength to refrain from it.

Abel and Cain - the story of man's responsibility for his actions. Temptations await each of us at some point in our lives, but it is one thing to desire something, and quite another to give free rein to our desires. Cain allowed the sin that had arisen in his soul to completely take control of him. Choosing a moment when, in his opinion, there were no witnesses, he killed Abel.

Any murder is a sin, but shedding blood sibling- doubly sinful. Apparently, the feeling of anger clouded Cain’s mind so much that it did not even occur to him that there was no place in the world where he could hide from the eyes of the all-seeing God. There were no people nearby at that terrible moment, but the Spirit of God was invisibly present.

Last chance to repent

The crime was committed, but the all-merciful Lord does not deprive the unfortunate Cain last hope for forgiveness. With your question: “Where is Abel, your brother?” - he gives him the opportunity to admit what he did and repent. But sin had already completely taken possession of the murderer. Answering that he does not know where his brother is, he lies to God himself, thereby finally breaking with him. Abel and Cain is the story of two brothers, related by blood, but so different in their mental structure. Half-brothers who became symbols of righteousness and sin. This storyline will find endless continuation in the world.

Punishment is severe and inevitable

As punishment, the Lord curses Cain and dooms him to eternal wanderings on earth and eternal rejection. He even marks the killer with a special mark, which is called the seal of Cain, so that everyone he meets knows who is in front of him and does not dare to take his despicable life from him. Deep philosophical meaning carries the biblical story of Cain and Abel. Who killed whom is a vulgar simplification of the problem inherent in this passage Holy Scripture. IN in this case What is important are the motivating reasons that prompted the crime, the consciousness of responsibility for one’s actions and the duty of resistance to sin, as well as the inevitability of retribution for what one has done.