Curse of Cain

The curse of Cain and the mark of Cain are phrases that originated in the story of Cain and Abel in the Book of Genesis. In the stories, if someone harmed Cain, the damage would come back sevenfold. Some interpretations view this as a physical mark, whereas other interpretations see the "mark" as a sign, and not as a physical mark on Cain himself. The King James Version of the Bible reads "set a mark upon Cain."

Origins

There is no clear consensus as to what Cain's mark was. The word translated as "mark" i
Genesis 4:15
is (''’ōṯ''), which could mean a sign, omen, warning, remembrance, motion, gesture, agreement, miracle, wonder, or, most commonly, a letter. In the Torah, the same word is used to describe the stars as signs or omens
Genesis 1:14
, the rainbow as the sign of God's promise never again to destroy his creation with a flood
Genesis 9:12
, circumcision as a token of God's covenant with Abraham
Genesis 17:11
, and the miracles performed by Moses before the Pharaoh
Exodus 4:8917287:38:2310:12
.

Curse of Cain

The narrative of the curse of Cain is found in the text of . The curse was the result of Cain murdering his brother, Abel, and lying about the murder to God. When Cain spilled his brother's blood, the earth became cursed as soon as the blood hit the ground. In a sense, the earth was left "drinking Abel's blood".: gives a two-part sentencing for Cain's curse. The first concerns the earth that was cursed by Abel's blood. Should Cain attempt to farm the land, the earth would not yield produce for him. This may imply why he went on to build cities, namely the City of Enoch. The second part of the curse marks Cain as a fugitive () and a wanderer (). The combination making up this Hebrew phrase , "fugitive and wanderer," is unique in the Hebrew Bible. Modern interpretations of the Hebrew verse 12 suggest that Cain went on to live a nomadic lifestyle and that he was also excluded from the family unit. In the Septuagint, the emphasis on Cain's curse is dramatically increased by the combination of the Greek participles στένων καὶ τρέμων ("groaning and shaking upon the earth"). Syriac Christianity interprets the Greek version to mean that Cain experienced a real physical affliction that would enable others to know who he was when they saw him. Philo interprets the Greek verse 12 as an allegory for Cain's fear of being soulless. The Samaritan Pentateuch and the Targums translate the same verse to mean that Cain feared being "an exile and an unstable man".

Mark of Cain

The Hebrew word for ''mark'' ('''Oth'', ) could mean a sign, an omen, a warning, or a remembrance. The ''mark of Cain'' is God's promise to offer Cain divine protection from premature death with the stated purpose of preventing anyone from killing him. It is not known what the mark was, but it is assumed that the mark was visible. Some have speculated that the mark was a Hebrew or Sumerian letter placed on either the face or the arm. The Septuagint translates the ''mark'' as a "sign." Thus, it is speculated that the mark served as a ''sign'' to others not to commit the same offense.: ''Gen. Rab.'' 22:12

Judaism

Abba Arika ("Rav") said that God gave Cain a dog, making him an example for murderers. Abba Jose ben Hanan said that God made a horn grow out of Cain. R. Hanin said that God made Cain an example to penitents ('' Gen. Rab.'' 22:12).

Rashi comments on Genesis 4:15 by saying that the mark was one of the Hebrew letters of the Tetragrammaton:
"He engraved a letter of His od'sName onto his ain'sforehead."

In Kabbalah, the Zohar states that the mark of Cain was one of the twenty-two Hebrew letters of the Torah, although the Zohar's native Aramaic does not actually tell us which of the letters it was. Some commentators, such as Rabbi Michael Berg in his English commentary on the Zohar, suggest that the mark of Cain was the letter vav.]

Christianity

According to author Ruth Mellinkoff, commentators' interpretations of the nature of the "mark" depended on their views regarding the status of Cain, as either being given additional time to repent or as being further shamed.

American Protestant racial beliefs on the mark of Cain

At some point after the start of the Slavery in the United States, slave trade in the United States, many Protestant denominations began teaching the belief that the mark of Cain was a dark skin tone in an attempt to justify their actions, although early descriptions of Romani as "descendants of Cain" written by Franciscan friar Symon Semeonis suggest that this belief had existed for some time. Protestant preachers wrote exegetical analyses of the curse, with the assumption that it was dark skin.

Baptist segregation

The split between the Northern and Southern Baptist organizations arose over doctrinal issues pertaining to slavery and the education of slaves. At the time of the split, the Southern Baptist group used the curse of Cain as a justification for slavery. Some 19th- and 20th-century Baptist ministers in the Southern United States taught the belief that there were two separate heavens; one for Black people, and one for White people. Southern Baptists either taught or practiced various forms of racial segregation well into the mid-20th century, though members of all races were accepted at worship services. In 1995, the Southern Baptist Convention officially denounced racism and apologized for its past defense of slavery.

The curse of Cain was used to support a ban on ordaining Black people to most Protestant clergies until the 1960s in both the United States and Europe. The majority of Christian churches in the world, including the Catholic Church, Eastern Orthodox churches, Anglican churches, and Oriental Orthodox churches, did not recognize these interpretations and did not participate in the religious movement to support them. Certain Catholic dioceses in the Southern United States adopted a policy of not ordaining Black people to oversee, administer the sacraments to, or accept confessions from White parishioners. This policy was not based on a "curse of Cain" teaching, but was justified by the widely held perception that slaves should not rule over their masters. However, this was not approved of by the Pope or by any papal teaching.

Curse of Ham

The Curse of Cain was often conflated with the Curse of Ham. According to the Bible, Ham discovered his father Noah drunk and naked in his tent, but instead of honoring his father by covering his nakedness, he ran and told his brothers about it. It is also believed Ham had sexual relations with his unconscious father. Because of this, Noah cursed Ham's son, Canaan by saying that he was to be "a servant of servants" (). One interpretation of this passage states that Ham married a descendant of Cain. While there is no indication in the Bible of Ham's wife descending from Cain, this interpretation was used to justify slavery and it was particularly popular in North America during the Atlantic slave trade.Benjamin Braude, "The Sons of Noah and the Construction of Ethnic and Geographical Identities in the Medieval and Early Modern Periods", ''William and Mary Quarterly'' LIV (January 1997): 103–42. See also William McKee Evans, "From the Land of Canaan to the Land of Guinea: The Strange Odyssey of the Sons of Ham", ''American Historical Review'' 85 (February 1980): 15–43. .John N. Swift and Gigen Mammoser, "Out of the Realm of Superstition: Chesnutt's 'Dave's Neckliss' and the Curse of Ham", ''American Literary Realism'', vol. 42 no. 1, Fall 2009, 3

Latter-day Saint movement

Mormonism began during the height of Protestant acceptance of the curse of Cain doctrine in North America, as well as the even more popular curse of Ham doctrine. Like many North Americans, Mormons of the 19th century commonly assumed that Black Africans had Cain's "mark" of black skin, and Ham's curse to be servants of servants. Joseph Smith and Brigham Young both taught that Black people were cursed descendents of Cain, and used it to justify slavery In the Pearl of Great Price, considered scripture to most Mormons, Enoch talks about shunning the descendants of Cain and that they had black skin: "And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam save it was the seed of Cain, for the seed of Cain were black, and had not place among them." () Church president Brigham Young stated, "What is the mark? You will see it on the countenance of every African you ever did see...."

As related by Abraham O. Smoot after his death, apostle David W. Patten said he encountered a Black man in Paris, 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. The recollection of Patten's story is quoted in apostle Spencer W. Kimball's ''The Miracle of Forgiveness''.

Although not explicitly stated in Latter-day Saint scripture, at least one publication of the Church of Jesus Christ of Latter-day Saints (LDS Church) still teaches that Ham's wife was a descendant of Cain. The "Guide to the Scriptures," published as an explanatory companion to the scriptures, states "Ham’s wife, Egyptus, was a descendant of Cain; the sons of their daughter Egyptus settled in Egypt".

Priesthood ban

There is evidence that Joseph Smith did not consider the ban on Black men to the priesthood to be relevant in modern times, since he himself (and other church leaders close to him) ordained Black men into it, notably Elijah Abel and Walker Lewis.

After the death of Joseph Smith, Brigham Young (the second President of the Church) accepted the idea that people of African ancestry were generally under the curse of Cain, and in 1852, he stated that people of Black African descent were not eligible to hold the church's priesthood. Young taught that in the war in heaven, both Cain and Abel were leaders. The spirits of Black people fought under Cain and were assigned to be Cain's descendants. Those that fought under Abel were assigned to be Abel's descendants. Cain hoped that by killing his brother, the spirits that were under him would have an advantage over the spirits under Abel. However, God cursed Cain and his descendants not to have the priesthood until all of Abel's descendants had the priesthood. The spirits of Black people understood this and stood with Cain and accepted the punishment.

The ban on the priesthood affected Black members differently than it did in other churches because the LDS Church has a lay priesthood in which virtually all worthy male members become priesthood holders.

Several of Young's successors defended the priesthood ban as being a result of the curse of Cain, though some disagreed. Sterling M. McMurrin reported that, in 1954, church president David O. McKay said: "There is not now, and there never has been a doctrine in this church that the negroes are under a divine curse. There is no doctrine in the church of any kind pertaining to the negro. We believe that we have a scriptural precedent for withholding the priesthood from the negro. It is a practice, not a doctrine, and the practice someday will be changed. And that's all there is to it."

In 1978, LDS Church president Spencer W. Kimball reported receiving a revelation from God allowing all worthy male members of the church to receive the priesthood without regard to race or color. Although the church had previously been criticized for its policy during the civil rights movement, the change seems to have been prompted by problems facing mixed-race converts in Brazil.

There has neither been an official or an explicit church repudiation of its policy, nor has there been a statement made that it was a mistake. Many Black church members think that giving an apology would be a "detriment" to church work and a catalyst for further racial misunderstanding. African-American church member Bryan E. Powell says: "There is no pleasure in old news, and this news is old." Gladys Newkirk agrees, stating: "I've never experienced any problems in this church. I don't need an apology ..We're the result of an apology." Many Black Mormons say that they are willing to look beyond the former teachings and cleave to the doctrines of the church, in part because of its powerful, detailed teachings on life after death.

The LDS Church has issued an official statement about past practices and theories regarding skin color, stating: " day, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, ..Church leaders today unequivocally condemn all racism, past and present, in any form."

Civil rights

When Utah was considering slavery, Brigham Young told the Utah Territorial Legislature that the curse of Cain required slavery. He argued that until all of the descendants of Abel have access to the priesthood, all of the descendants of Cain should remain in servitude. He argued that because they did not have the right to govern the affairs of the Church due to the priesthood ban, they also should not have the right to govern the affairs of the state, including the right to vote. He warned that if they made the children of Cain equal to them, they would be cursed. He also argued that if someone married a descendant of Cain, that they would also have the same curse. The church has since repudiated all of these teachings.

See also

*Ashwatthama
*Badge of shame
*Cain tradition
*Castration
* Curse of Ham
*Mark of the beast
*Pre-Adamite
*Serpent seed

References

Citations

Sources

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Further reading

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External links

Catholic Encyclopedia entry on CainEncarta article that discusses race and religion in 1969Biblical racism

{{DEFAULTSORT:Curse And Mark Of Cain
Curses
Book of Genesis
Cain and Abel
Christianity and race
Judaism and slavery
Bereshit (parashah)
Mormonism and race
Segregationist theology