Slaughter, Fratricide and Sacrilege Cain and Abel Traditions 533 explanatory note stating: “Slaughtering is a metaphorical and very strong expression for fratricide” (26). Unfortunately, no evidence is offered that conclusively supports this claim. There are some passages in Philo and Josephus, however, which do seem to point in this direction. Philo uses sfavzw twice to accuse Caligula of slaughtering his brother. Although specific fratricide terminology is not present it is clear that this is what Philo had in mind (Embassy 87, 92). In light of 1 John 3, it is also interesting that Philo contrasts this accusation of fratricide with the brotherly love (filadelfiva) of the Dioscuri two brothers who, according to the myth, shared Zeus’ gift of immortality with one another (27). It is surprising, however, that Philo never uses sfavzw to describe Cain’s murderous act, despite the vehement language that he consistently uses to vilify Cain. Unlike Philo, Josephus does describe Cain’s killing of Abel as an act of slaughter (Ant. 1.67). Moreover, in Antiquities 13.314, Josephus combines the language of fratricide and slaughter to describe Aristobulus’ murder of his brother Antigonus. The scene, as described by Josephus, is Aristobulus’ death at a time when he had become ill and was losing blood. As a servant was carrying away a bowl of the dying man’s blood he slipped and spilled the blood on the very spot where Antigonus had been murdered. This caused a cry to go forth which alerted Aristobulus to the fact that God had noticed what had happened and that he would not escape the consequences for his impious act. Aristobulus died immediately. Interesting here is the possible echoes of the Cain and Abel story. Just as the crying blood attracted God’s attention to the slaughtered Abel (Gen 4,10) so too the cry over spilled blood attracted God’s attention to the fratricidal slaughter of Antigonus. While neither Philo nor Josephus’s use of sfavzw supports the claim that it is a “metaphorical and very strong expression for fratricide”, they do understand fratricide as an act of slaughter that could be seen as analogous to Cain’s treacherous slaying of Abel. But we need not restrict ourselves to a lexical study to corroborate the suggestion that some ancient interpreters viewed Cain’s killing of Abel as a form of sacrifice. An examination of the traditions demonstrates that this was not an unusual way to interpret Cain’s murder of Abel. For instance, Genesis Rabbah provides three different possible scenarios for how Cain killed Abel. With what did he kill him? R. Simeon said: He killed him with a staff: And a young man for my bruising (Gen 4:23) implies a weapon which inflicts a bruise. The Rabbis said: He killed him with a stone: For I have slain a man for wounding me (ib.) indicates a weapon which inflect wounds. R. Azariah and R. Jonathon in R. Isaac’s name said: Cain had closely observed where his father slew the bullock [which he sacrificed, as it is written], And it shall please the Lord better than a bullock (Ps 69,32), and there he killed him: by the throat and its organs (Genesis Rabbah 22,8). (26) MICHEL, “sfavzw”, TDNT, VII, 934. (27) Pollux was granted immortality by Zeus, but he persuaded Zeus to allow him to share the gift with his brother Castor. As a result, the two spend alternate days on Olympus (as gods) and in Hades (as deceased mortals).