But Malala renders it otherwise; he says it is to be thus understood: “Every murderer shall die for his sin, but thou who didst commit the first homicide, and art therefore the originator of this crime, shalt be punished seven-fold; that is, thou shalt undergo seven punishments.” For Cain had committed seven crimes. First, he was guilty of envy; then, of treachery; thirdly, of murder; fourthly, of killing his brother; fifthly, this was the first murder ever committed; sixthly, he grieved his parents; and seventhly, Cain lied to God. Thus the sin of Cain was seven-fold; therefore seven-fold was his punishment. First, the earth was accursed on his account; secondly, he was sentenced to labour; thirdly, the earth was forbidden from yielding to him her strength; fourthly, he was to become timid and conscience-stricken; fifthly, he was to be a vagabond on the earth; sixthly, he was to be cast out from God’s presence; seventhly, a mark was to be placed upon him. The Mussulmans say that the penitence of Cain, whom they call Kabil, was not sincere. He was filled with remorse, but it was mingled with envy and hatred, because he was regarded with disfavour by the rest of the sons of Adam. Near Damascus is shown a place at the foot of a mountain where Cain slew Abel.[133] The legends of the death of Cain will be found under the title of Lamech. “Half a mile from the gates of Hebron,” says the Capuchin Friar, Ignatius von Rheinfelden, in his Pilgrimage to Jerusalem, “begins the valley of Mamre, in which Abraham saw the three angels; the _Campus Damascenus_ lies toward the west; there, Adam was created; and the spot is pointed out where Cain killed his brother Abel. The earth there is red, and may be moulded like wax.”[134] Salmeron says the same, “Adam was made of the earth or dust of the _Campus Damascenus_.” And St. Jerome on Ezekiel, chap. xvii., says: “Damascus is the place where Abel was slain by his brother Cain; for which cause the spot is called Damascus, that is, Blood-drinking.” This Damascus near Hebron is not to be confused with the city Damascus. Footnote 105: Abulfeda, p. 15. In the Apocryphal book, The Combat of Adam (Dillman, Das Christliche Adambuch des Morgenlandes; Göttingen, 1853), the same reason for hostility is given. In that account, Satan appears to Cain, and prompts him to every act of wickedness. Footnote 106: Tabari, i. c. xxx. Footnote 107: Jalkut, fol. 11 a. Footnote 108: Yaschar, p. 1089. Footnote 109: Targums, ed. Etheridge, London, 1862, i. p. 172. Footnote 110: Eisenmenger, i. p. 320. Footnote 111: Liber Zenorena, quoted by Fabricius, i. p. 108. Footnote 112: S. Methodius, jun., Revelationes, c. 3. Footnote 113: Eutychius, Patriarcha Alex., Annales. Footnote 114: Pirke R. Eliezer, c. xxi. Footnote 115: Historia Dynastiarum, ed. Pocock; Oxon. 1663, p. 4. Footnote 116: Ad Antiochum, quæst. 56. Footnote 117: Fabricius, i. p. 112. Footnote 118: