Here is what I have digged up on Cain.
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Cain and Abel are english renderings of the Hebrew names קַיִן / קָיִן and הֶבֶל / הָבֶל, respectively, from the bible. In the modern Standard Hebrew transliteration, these are rendered Qáyin and Hével / Hável, wheras in Tiberian Hebrew they are rendered Qáyin / Qāyin and Héḇel / Hāḇel. In the Qur'an, Abel is named as Hābīl (هابيل), but Cain is not named, though Islamic tradition records his name as Qābīl (قابيل).
A, once common, English folk etymology held that Abel was composed from ab and el, effectively meaning source of God. However, this is a fallacy, as the original hebrew only contains the three letters HVL (הָבֶל), which is quite different from ABEL (אבאל). Biblically, the word Hevel (Abel) appears in Ecclesiastes in a context implying it should be translated pointless (the King James Version translates it as vanity, which at the time of translation had the same English meaning, but does no longer), and also appears, in the masoretic text, at 1 Samuel (at 6:18) apparantly with the meaning lamentation. Both biblical uses are traditionally taken to imply that Abel's name is a pun, in reference to Abel's brief life.
The bible gives a folk etymology for Cain's name, probably more for the sake of humour rather than accuracy - And Adam knew Eve his wife, and she conceived and bare Cain, and said I have gotton a man from the LORD. The word here translated gotton being qanithi in the orinal hebrew, a word derived from qanah (to get), and hence word-play on qayin, though there is no etymological relationship between these two words. (See Allen C. Myers, et.al.). Some have proposed the name should be identified with the Assyrian word aplu, simply meaning son, though it is more plausible that the traditional interpretation is correct, namely that is strongly connected to the meaning lance/spear.
Academic considerations have produced a different interpretation, a more direct pun. Abel is here thought to derive from a word meaning herdsman, with the modern Arabic cognate ibil, which now more specifically means camels. Cain (qayin / qyn), on the other hand, is thought to be cognate to the mid-1st millenium BCE South Arabian word word qyn, meaning metal smith (See Richard S. Hess, Studies in the Personal Names of Genesis 1-11, ISBN 3-7887-1478-6. pp. 24-25). Hence their names are merely descriptions of the roles they take in the story - Abel as a pastoral farmer, and Cain as an agriculturist.
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The story
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Summary
The Torah presents a brief account of the brothers. It states that Cain was a tiller of the land while his younger brother Abel was a shepherd, and that one day they both offered sacrifice to God, Cain offering fruit and grain, and Abel offering fresh meat from his flock. For an unspecified reason, God favours Abel's sacrifice, and subsequently Cain murders Abel, for another unspecified reason, often assumed simply to be jealousy over God's favouritism. The Torah continues with God apparently unable to find either Abel or his body, or at least not admitting to doing so, and so questioning Cain about Abel's location. In a response that has become a well known saying, Cain answers Am I my brother's keeper?.
Finally, in the Torah, seeing through Cain's deception, as the voice of [Abel's] blood is screaming to [God] from the ground, God curses Cain to wander the earth. Cain is overwhelmed by this and appeals in fear of being killed by other men, and so God places a mark on Cain so that he would not be killed, stating that whomsoever kills Cain, vengeance shall be upon him sevenfold. Cain then departs, to the land wandering. Early translations instead stated that he departed to the Land of Nod, which is generally considered a mistranslation of the hebrew word Nod, meaning wandering. Despite being cursed to wander Cain is later mentioned as fathering a lineage of children, and founding a city, which he named Enoch after the name of his son.
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Motives
To explain God's preference for Abel's offering, Judaism has traditionally pointed to the blood sacrifices (korbanot) as ordained in Leviticus, Deuteronomy, and elsewhere. The New Testament, on the other hand, says that Abel made his offering one of faith (Hebrews 11:4), wheras Cain was inherently evil (1 John 3:12). Mormonism adds to this that Cain worships Satan, in preference to God, and only makes the sacrifice to God because Satan asked him to.
Although most post-mediaeval Judao-Christian groups have interpreted Cain's motive in killing Abel as simply being one of jealousy concerning God's favouritism of Abel, this is not the older view. The Midrash, as well as the Qur'an, records that the real motive involved the desire of women. According to Midrashic tradition, Cain and Abel each had twin sisters, whom they were to marry. The Midrash and Qur'an record that Abel's promised wife was the more beautiful, and hence Cain desired to rid himself of Abel, whose presence was inconvenient. In the Church of Jesus Christ of Latter-day Saints and the Community of Christ, there is a different view, found in part of their scripture, the Book of Moses (part of the Joseph Smith Translation of the Bible), which describes that Cain's motive is still jealousy, but it is Abel's livestock that he is jealous of.
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Abel's death
While the Torah merely states that Cain killed Abel, the Midrash records the tradition that the two brothers fought, until Abel, who was the stronger of the two, overcame Cain, but mercifully spared his life. Cain, however, took Abel unawares and, overpowering him, killed him. The exact method of murder varies with some traditions proposing a stone, others a cane, and others by strangulation. Mediaeval traditions viewed the murder weapon as being a plough. The Qur'anic version is similar, stating that Abel refused to defend himself from Cain, and hence, in the view of some liberal movements within Islam, Abel is the primary Qur'anic proponent of pacifism and non-violence.
In Christianity, comparisons are sometimes made between the death of Abel and that of Jesus. In the Gospel of Matthew (at 23:35), Jesus speaks of Abel as righteous. The Epistle to the Hebrews however states that The blood of sprinkling ... [speaks] better things than that of Abel (Hebrews 12:24), i.e. the blood of Jesus is interpreted as demanding mercy (as per Christian belief about Jesus' death) but that of Abel as demanding vengeance (hence the curse and mark).
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Burial
William Blake's The Body of Abel Found by Adam and EveAlthough not explicit, God's apparant inability to identify the corpse of Abel has lead many to assume that Abel is meant to have been buried, or at least hidden, at this point. Since at this point in the story, no-one had ever died, and hence there had been no need for burial, and the concept was unknown. In the Talmud, the corpse remained unburied for some time, Abel's dog keeping away predators and scavengers, until at God's command, two turtle-doves flew down in front of Adam and Eve, one dying when it landed. The other dug a hollow place and moved the dead one into it, hence Adam and Eve did likewise to Abel's body. The Midrash records the opinion that the place of murder was cursed to be desolate forever, with later Jewish tradition identifying it as Damascus.
In the Qur'an, it was Cain who buried Abel, and he was prompted to do so by a single raven scratching the ground, on God's command. The Qur'an states that upon seeing the raven, Cain regretted his action, and that rather than being cursed by God, since he hadn't done so before, God chose to create a law against murder:
if anyone slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people; and if anyone saved a life, it would be as if he saved the life of the whole people.
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In the underworld
In classical times, as well as more recently, Abel was regarded as the first innocent victim of the power of evil, and hence the first martyr. In the esoteric Book of Enoch (at 22:7), the soul of Abel is described as having been appointed as the chief of martyrs in Sheol, crying for vengeance, for the destruction of the seed of Cain. This view is later repeated in the Testament of Abraham (at A:13 / B:11), where Abel has been raised to the position as the judge of the souls:
an awful man sitting upon the throne to judge all creatures, and examining the righteous and the sinners. He being the first to die as martyr, God brought him hither [to the place of judgment in the nether world] to give judgment, while Enoch, the heavenly scribe, stands at his side writing down the sin and the righteousness of each. For God said: I shall not judge you, but each man shall be judged by man. Being descendants of the first man, they shall be judged by his son until the great and glorious appearance of the Lord, when they will be judged by the twelve tribes of Israel, and then the last judgment by the Lord Himself shall be perfect and unchangeable.
According to the Coptic Book of Adam and Eve (at 2:1-15), and the Syriac Cave of Treasures, Abel's body, after many days of mourning, was placed in the Cave of Treasures, before which Adam and Eve, and descendants, offered their prayers. In addition, the Sethite line of the Generations of Adam swear by Abel's blood to segregate themselves from the unrighteous.
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Mark of Cain
Main article: Curse and mark of Cain
Much has been written about the curse of Cain, and associated mark. The word translated as mark could mean a sign, omen, warning, or remembrance. In the Torah, the same word is used to describe the stars as signs or omens, circumcision as a token of God's covenant with Abraham, and the signs performed by Moses before Pharaoh. Although most scholars believe the writer of this part of the story had a clear reference in mind that readers would understand, there is very little consensus today as to exactly what the mark could have been.
Early Syriac Christianity interpreted the mark as a permanent change in skin colour, i.e. that Cain was turned Black. This re-emerged amongst protestant groups, and the curse was often used by them in some attempts to justify racism of one form or another, such as the slave trade, banning interracial marriage, and apartheid. These views have since been disowned by most protestant groups, many now pointing to the tale of Snow-white Miriam as a counter argument, although Christian Identity groups tend to support the interpretation though swapping Blackness being the curse for Jewishness. It is significant to note that these interpretations were not, and are not, recognised by the Mar Thoma groups, Orthodox Christianity, Roman Catholicism, or Coptic Christianity.
Baptist and Catholic groups both consider the idea of God cursing an individual to be out of character, and hence take a different stance. Catholics officially view the curse being brought by the ground itself refusing to yield to Cain, wheras some Baptists view the curse as Cain's own aggression, something already present that God merely pointed out rather than added. Conversely, in popular culture, since victorian times, Cain's bloodlust has often seen him being portrayed as the progenitor of vampires. An even more Satanic role is seen in Latter-day Saint theology, where Cain is considered to be Satan's master, the quintessential Son of Perdition, though this title is not technically appropriate since Cain is here seen as Perdition itself, the father of secret combinations - secret societies and organized crime, as well as the first to hold the title Master Mahan - master of [the] great secret, that [he] may murder and get gain.
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Wanderer
As, in the Torah, Cain was ordered to wander the earth in punishment, a tradition arose that this punishment was to be forever, in a similar manner to the (much later) legend of the Flying Dutchman. Around the turn of the 17th century, a similar legend concerning a Wandering Jew came into existance, though, since its identified origin in a pamphlet is shrouded in mystery, it is not currently possible to ascertain if this legend is simply the Christianisation of the Cain legend, or has another origin.
Though variations on these traditions were strong in mediaeval times, with several claims of sightings being reported, they have generally gone out of favour. Nevertheless, both the Wandering Jew legend, and that more specifically concerning a Wandering Cain, re-appeared in in Mormon folklore (but not scripture). The last known claim of a sighting of the Wandering Jew appears to have been in the United States in the year 1868, when he was reported to have visited a Mormon named O'Grady (see Desert News, September 23, 1868). Shortly after, another early Mormon - David W. Patten - claimed to have encountered a very tall, hairy, dark-skinned man in Tennessee who said that he was Cain, that he had earnestly sought death but was denied it, and that his mission was to destroy the souls of men. Patten's story is quoted in Spencer W. Kimball's The Miracle of Forgiveness, which is very popular amongst Mormons, and hence how most are aware of it, some connecting the legend with Bigfoot.
Despite these later traditional beliefs of perpetual wandering, according to the earlier Book of Jubilees (chapter 4) Cain settled down, marrying his sister, Awan, resulting in his first son, Enoch (considered to be different to the more famous Enoch), approximately 196 years after the creation of Adam. Cain then established the first city, naming it after his son, built a house, and lived there until it collapsed on him, killing him in the same year that Methuselah died.
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Origin
In critical scholarship, the prevailing theory is that the story is composed of a number of layers, with the original layer deriving from the Sumerian tale of the wooing of Inanna. In the tale, seen as representing the ancient conflict between nomadic herders and settled agrarian farmers, Dumuzi, the god of shepherds, and Enkimdu, the god of farmers, are competing for the attention of Inanna, chief goddess. Dumuzi is brash and aggressive, but Enkimdu is placid and easy going, so Inanna favours Enkimdu. However, on hearing this, Dumuzi starts boasting about how great he is, and exhibits such strong charisma that Enkimdu tells Inanna to marry Dumuzi and then wanders away.
The biblical correspondence in this theory being God to Inanna, Abel, the shepherd, to Dumuzi, and Cain, the farmer, to Enkimdu, and equating only to the competetive part of the story, Cain wandering away, and the extra-biblical traditions concerning the involvement of a beautiful woman. The presence of sacrifices, rather than mere words, in the biblical story, is sometimes seen as simply the priesthood's spin on the story, to emphasise that one form of sacrifice is better than the other.
In later mythology, though still prior to 1500BC, Dumuzi had become conflated with Enkimdu, and so acted as a general agricultural deity, though still retaining some of the earlier myths. In his more general role, since he was responsible for the yearly crop-cycle, Dumuzi became seen as a life-death-rebirth deity. Exactly how the myth fits in with the marriage of Dumuzi to Inanna is not clear, since the surviving copies of the myth abruptly begin with Inanna descending to the underworld for an unknown reason. Innana can only escape by exchanging herself for a god not in the underworld, and so considers each of them in turn. Dumuzi is only too glad she has gone, and so, in anger, she sends demons upon him, and he dies, thus releasing her. She then changes her mind, showing favour, and bringing Dumuzi back by persuading his sister to take his place for 6 months each year (hence starting the annual cycle).
This murder of Dumuzi is thought, critically, to be the source of the murder of Abel. Since God, unlike Inanna, was seen as being powerful enough not to get stuck in the underworld, he would have had no need to escape, and so no motive to kill Abel, hence the blame shifting to the jealous Cain/Enkimdu. The part of the story involving perpetual annual resurrection and death is not given to Abel, who is supposedly merely mortal.
The Bible makes reference on several occasions to Kenites, who, in the Hebrew, are referred to as Qayin, i.e. in a highly cognate manner to Cain (Qayin). The Mark of Cain is thus believed to originally refer to some very identifying mark of the Kenite tribe, such as red hair, or a ritual tattoo of some kind, which was transferred to Cain as the tribe's eponym. The protection the mark is said to afford Cain (harming Cain involving the harm being returned sevenfold) is hence seen as some sort of protection that membership of the tribe offered, in a form such as the entire tribe attacking an individual who harms just one of their number, similar to, for example, how an attack on a single US Marshal would provoke the army.
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