And Cain was begotten Lets spend a few minutes on the name of Cain, which is rich in meaning.

Traditionally, it is considered as derived from the verb QaNaH : acquire, possess, procure, buy (or sell), pronounced by Eve just after the name shows up. The first verse of the fourth chapter is usually translated as: And Adam knew Eve his wife; and she conceived, and bare Cain, and said I have gotten a man from the LORD. The first meaning of the verb QaNaH is to erect with the notion of creating through the action of centralising (a move, a company, a building), and it develops itself with the weaker, more restricted and immediate meanings of buying or selling, according to the context; to acquire and to procure, which is usually the poorest sense usually chosen in the English or French translations: I have acquired a spouse [a man] from YHVHAdona. This sense of erecting can be found in the substantive QaNeH the cane, the straight reed, and also the lance or any long and straight weapon that pierces in centralising its compression force in a point, as the chest of Christ was pierced while on the cross. The word plays also with the root QOuN Wq, which is the stick with which the drums are beaten, or the gong, and that corresponds to the notes sung during funerals, and it is also the measure (in the sense of measuring a distance, a rhythm, a ruler). When the strong senses of erecting, creating, measuring, ruling are joined, they develop the idea of centralising power, that is found in the royal title Khan think of Genghis Khan and the Aga Khan. The English word King come from this root as well, through the transformation of the guttural Qof in the celtic cw and cy in Old English, in the protoGermanic kinin-gazz1, which has evolved towards the German Knig, the Dutch koning, and old Norse konungr, the Danish konge, the old Saxon kuning, the Middle-HighGerman knic, etc. The Qof letter does not exist in Greek; there was a short time with a Koppa, but then Qof was assimilated to Kappa, transcribed as a K and not a Q. The root QN has the strong sense of centralising in the word QeN: a nest, a living place, the place where the energies are concentrating themselves in a dynamic of compression. Beating the drum is close to the hammering of iron, and is found is the meaning of forging a weapon, which is the sense kept in Arabic to beat the iron while it is hot. The Aramaic takes a weaker sense with buying QaNa (with a terminal Aleph), word playing with QaNa (same spelling): to be jealous (of a possession); and the story of Cain and Abel is centred on the violence of jealousy. So the name of Cain calls for several notions: a strong centralising power, decision-making, expression of the power of individual will, that is a kinghood attribute; and then weaker notions such as possession leading to jealousy, forging a weapon, rectitude, the lance that pierces, and also the nest QeN, which here shelters the Yod letter in its centre. In the myth, the first energy that the Adam will have to face is jealousy. As jealousy is a function of the ego, deriving from the sense of property and the sense of owning, it is linked to the consciousness of having rather than being, to the relationship that Man has with material things that he owns or he desires owning. Materiality being treated, in the myth, as superfluous, it is necessary to detach oneself from it. It will be the role of the
The root gazz associates the guide-of-the-dry (Gimel) and the male penetration (Zain) to form the verb to decide, to sculpt, to chisel (stones, raw matter). The kuningazz is then the one who centralises the decisions: the king. The verb GZL in Hebrew means to shear a sheep, the verb GZR is to decide.
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Adam-Collective-Man now singled out as Cain-on-his-way-to-kingship to kill his brotheravatar, his alike (same work in Hebrew as brother) Abel, whose name means nothing, the superfluous, the not necessary, the without consistency, and who remains the avatar: the no-self used today in on-line video games to hide ones identity. It is the first step of the dismemberment, the shattering of the self that leads one to cross a border with no return on his spiritual quest, as a wanderer (NOuD in Hebrew) in the Land of NoD: the land of wandering, in the orient of Eden Why is this country placed at the orient of Eden, which we know is guarded by a sword-that-lets-itselfturn-around? I get to it: it is likely that if the way to the Orient is heavily guarded by a sword and by Cherubims, one will have to go West to get there. And West means the sea: it is the way to the Waters-from-Below Lets add that in this fourth chapter, Elohim is absent and only YHVH-Adona is looking over Mans fate. The problem of the expression a male-spouse from the LORD remains; it is the translation of the Hebrew: YSh eT-YHVH-Adona. The word eT is almost never translated (I say almost never because here it is translated by from, it is the only exception I know). That word is considered as a particle introducing a direct object. But if it were the case here, we would see that particle just after the verb: I have acquired (+ eT) a spouse YHVH-Adona. I have explained earlier that this word designates the proper self-essence of the term it refers to. It is the infinitely developed power of the form, as the letters it is made of say it. And here, it is YHVH-Adona. The infinitely developed power of YHVH-Adona qualifies the word spouse, which itself is the object of the new erection through a centralising process through Eve. Luther, in his time, was arguing that he had to translate this verse as I have acquired a man, who is the LORD, with much debates and objections. So it is time to propose a translation of this verse that is based on the strong senses of the words, rather than being subdued by the biased and poor meanings of our vernacular bibles: And the Adam [collective-Man] knew Eve his iShaH [spouse, will faculty], and she bore the infinitely-developed-self-essence of Cain [the powerful decision-maker], and she said: I erected-through-centralisation a male-spouse [faculty to orientate] infinitely-developed-self-essence of YHVH-Adona. The male-spouse YSh is then here perfectly defined: it is the function of orientating in the axis of YHVH-Adona that is going to have to penetrate the female-spouse iShaH function of will. Cain-the-decision-maker is the mutated Adam-who-has-recognisedhis-iShaH, and then iShaH has mutated into a mother-of-all-living. Cain is then absolutely alive in the full sense of the term, rich of his double function of male and female spouse. While the iShaH function was existing earlier, it had not been activated (inseminated, penetrated, etc.) by a male YSh function until now. HeBeL-Abel-the-ghost It is not my goal in this volume to spend too much time on the 4th chapter of Genesis; however I cannot resist asking my reader to spend a few minutes on the first murder of history, which is usually understood as another curse of God. I remind of the story (translated by myself this time) Gen 4:2 : She augmented her progeny: Abel, his brother-avatar; Abel: shepherd of an indefinite-body-of-flock, and Cain lives as worker of the HaAdamaH.
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The Beit-Lamed root on which the name of HeBeL-Abel is built has been explained on page 148; I dont get back to it. That name is showing opposite and contradictory notions from the ones we just saw with Cain: when Cains name is built on the compression force centralising the energies, Abels name is on the contrary built on the extreme dilatation, the infinite remoteness and subtlety. Abel has nothing to do with the grace and the diaphanous softness of a delicately perfumed gentle; it is very straightforwardly the absence of structure, the weakness and the abandon: it means in Hebrew simply no. The word BLiY means corruption, privation, dishonour, destruction, the absolute rubbish. We must get rid of it! When this root is composed with the breath He, it may well become the sign of thought and meditation, however also the illusions of pride and vanity. It is then no surprise that the verb to be does not show up when Abel appears, while it is fully there for Cain. To emphasize this opposition between the two, I translate it with Cain lives: it is the verb HaYaH: to be, to become: the Yod letter framed with two Hebreaths. Then the word shepherd qualifying Abel is built in Hebrew on the root of the unaccomplished: Ra; while Cain is a worker: it is the verb aBaD to work used in Gen 2:15. This verb makes a reference (see page 220) to YHVH-Adona-Elohim who places the Adam in the (masculine) garden to work it (feminine) and guard it (feminine). I had emphasized these feminine articles as only dealing with the fertile HaAdamaH (the humus) that the Adam (the Homo species) would have to work and exploit. And precisely, Cain is a worker of the HaAdamaH. Then, Abel is a shepherd-of-TsoN spelled Tsade-Aleph-Nun, which is usually translated as a flock (like sheep and goats). The noun designates an non-individualised body, as an undifferentiated mass of animals or people, as a corps de ballet, an army corps, the body politic, a governing body, etc. The evolution to the flock is straight forward, but again is a restricted and weaker sense. The word is very often used in conjunction with BaQaR as TsoN-OuBaQaR to indicate small and big cattle or flocks and herds, which may form a wealthy capital, a present or a gift such as from the Pharaoh to Abraham (Gen 12:16), the reciprocal gifts from the king Abimelekh to Abraham (Gen 21:27), Lots wealthy capital (Gen 13:5), the gift from YHVH-Adona to Abraham (Gen 24:35), etc. there are dozens of references to this flocks and herds. The noun BaQaR is the one used during the Creation to indicate the morning BoQeR: there is an evening, there is a morning. I also mentioned it in the graph of the Orientation of Man, page 161: it also means orient, east, which, for a morning, would be expected. It is then also and most importantly the verb BQR to discern, to research, to dig, to plough, which is the underlying principle of the Creation. Thus, when it deals with gifts and capital wealth, the expression TsoN-OuBaQaR associates the undifferentiated TsoN together with the discernment BaQaR a bit like a disease and its medical test to diagnose it packed together; the screws and the screwdriver or a glass of whisky with ice cubes and the cigar! However here, Abel is a shepherd (unaccomplished root) of the undifferentiated (flock), that is to say without the herd-BaQaR: no morning, no orientation, no research, no individualisation of the single out from the troop. Be patient! It will come soon but not as you would expect it! To finish up the analysis of this TsoN word, lets add that the word aWoN, where the Aleph-Nun root of TsoN comes from, carries these two extreme notions and
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contradictions of the being and the nothingness, wealth and poverty, weakness and virtue, which are found today in the term eon (as eternity), which derives from the Greek . The word aWoN may mean the infinite power and force as well as the mourning, the pain and the misery. The added proximal Tsade letter (as finality) leads us to the undifferentiated, the shapeless mass of a troop, to the corps or body as corps de ballet, body politic, etc. So one feels that Cain is on the right track, while Abel is facing some sort of a challenge to get out of the coming mess Lets carry on with the story (Gen 2:3-4), still according to the King James version: And in process of time it came to pass, that Cain brought of the fruit of the ground and 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. Things are getting worse when YHVH-Adona has respect unto Abels offering (the New American Standard Bible translates as had regard). This respect or regard will be at the core of Cains wrath and jealousy. But first, lets have a look at this strange expression the verse starts with: And in process of time it came to pass In Hebrew, it is written as: Wa-YeHiY And is Mi-QeTs from-the end of YaMiYM days or : seas

The QeTs root has been studied on pages 45 and 185; the word YaMiYM on pages 83 and 103. There is no possibility to be confused with QeTs: it means the end, the extremity. The word YaMiYM is the exclamation of Elohim when screams to the mass of the waters: Seas! on the third day of the Creation. If the plural form of the word YOM day is indeed YaMiYM, it is the same as the plural of the word YaM: the sea; and the sense of days (to refer to the time it came to pass) is rather strange in this context, while the end-of-the-seas is pretty straight forward: thats the beach! And it is fully consistent with the analysis I have proposed for Santiago de Compostela, Spain, at the junction of the lands and the seas: it is the same notion we have here. I have said a bit above that the word BaQaR usually joined to TsoN was going to showup and here it is! Except that it is written with a Kaf rather than a Qof letter: BeKoR and it takes the meaning of firstling, here disguised in the plural form BeKoROT. That is not at all the herd that is rooted as the BaQaR verb to discern, to research! The verb BaKaR (with a Kaf) means to burst the womb and then takes a sense of producing an offspring. It is a play on words that reinforces the absence of the true BaQaR, which will not come with Abel. No screwdriver, no ice cubes no cigar. The verb translated as had regard (YHVH-Adona had regard unto Abel and his offering) is ShaaH: Shin-Ayin-He. This verb can take two quite distinct meanings: it means properly to gaze at or about with the notion of asking for help, or in the sense of staring at something. The Brown-Driver-Briggs dictionary translates it as to depart, to be dim, to be dismayed, to look away, to be nonplussed as looking around in amazement. And then, by implication, that is in a weaker sense, it may mean to consider, to inspect or to have respect. That last sense is obviously the one chosen by the King James Bible, however it is not the first sense. Another thing is that the grammatical mode of the verb is the routine Qal mode, while when the divinity is the
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subject of a verb, it normally commands the intensive Piel mode. There is no intensity here, which is a surprise in the context of YHVH-Adona having respect for anybody One may understand perfectly that YHVH-Adona stares at Abels offering, and then Cain is not happy about it and is gets angry. And, mind you, if Cain were not getting angry, there would be no story. There is another thing in this verse that could corroborate my proposition that YHVHAdona is not particularly agreeing to Abels offering, and shows no particular respect whatsoever, but on the contrary, He looks at it with circumspection. What strikes me is the reference to the fat. In the Greek myth of Prometheus, in the Hesiode version (8th century BC, so a priori known at the time of the writing of the book of Genesis), Zeus wants to punish humanity for their nastiness and to create a new race, better than the previous one (er yes, we have heard that story in the Deluge). In order to prevent the intended mass slaughtering, Prometheus proposes to Zeus and the other gods on the Mount Olympus a feast with some sort of a barbecue, during which the gods would choose the best part of the animals offered by men during a sacrifice. The shrewd Prometheus wraps the bones of the animal with fat, all around, and buries the good meat under the stomach and belly of the bull. Zeus is tricked, or at least he plays the game and hurries on the perfumed fat, and discovers, perhaps losing a tooth in the process, that there is no meat for him and his god-friends and guess what, he gets very angry and deprives humanity from fire as a mean revenge. This will set back humanity to a nature-stage, as men wont cook their meat as before. The story goes on, but what is interesting here is the reference to fat as an offering. The word fat is spelled HeLeB, which stands for the obstacle (Heit letter) to the heart (LeB). Could it be that YHVH-Adona was perfectly aware of how his Greek cousin Zeus had been tricked?! Could it be that non only YHVH-Adona perfectly saw that the flock (undifferentiated) had no herd with it (no discernment, no research from Abel), but on top of it, the rubbish Abel was about to trick Him again with fat, as his Greek cousin had been tricked? So then, YHVH-Adona would rather use the main and strongest sense of this verb ShaaH and gaze at Abel with a sort of tongue in cheek look, rather than feeling respectful for his pack of bones, be-it wrapped in some smelly fat. It seems to me that this first crime story of History is more a consequence of the human condition of the splitting of the self (from ones natural creature state that takes HaWaH as a weapon), inherent to the YSh (male spouse) function personified by Cain, on the way to his kingship. To be or not to be: Cain or Abel, that is the question The state of being, in my reading, implies that Cain has to kill his brother-avatar-champion-of-theundifferentiated Abel. I would also like to propose to look at the Cain and Abel story under the light of another murder between two brothers: the one of Remus and Romulus, Romulus kills his brother Remus because Remus, according to one of the versions of the legend reported by TiteLive, has crossed the pomrium: the ploughed trail in the ground that delimitates the limits of the city. Remus, as Cain, kills his brother in wrath. Another analogy between the two stories is the wolf-mother of the two Roman twins. In the Antique Rome, the
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wolf used to designate the prostitute (wolf is lupus in Latin, and the brothel is lupanar, derived from the same root), and it is possible to think that the play on words that HaWaH is making when referring to I acquired a man would associate that sentence with the one a prostitute would pronounce. Lets remember that Mary of Magdalena was associated to a repenting prostitute for many centuries. The she-wolf mother of Remus and Romulus in the legend is Larentia, a shepherds wife (another hint to the shepherd), who gave her milk to the two boys after they were rescued from the Tiber river (they had been thrown into the waters for a dark heritage story). This Larentia, mother of 12 kids, was known to be a prostitute. We can also make a parallel between the word city in Hebrew: YR ry[ from the awakening aR r[, turning around of the unaccomplished Ra [r. In the Bible, the cities are often related to a situation of revolution (turning around). Cain becomes himself a builder of city (Gen 4:17). The men with a unique tongue build a city (Babel) in the land of Shin-aR (tooth-awakening) before they are dispersed by YHVH-Adona. Lot is sitting at the gate (Be-ShaaR: same construction of in the tooth-awakening) of the city (Sodom) when he receives the visit of the angels in the evening: Be-aR-aB constructed as in-awakening-interior. The same city is saved from YHVH-Adonas punishment during the negotiation with Abraham, who finds fifty just men in it: this is also a revolving situation. The troubadours of the 12th century will transfer this turningaround between the city and the awakening to sing the Lord and turn Roma into Amor (love).

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