whence he continued his journey to Timbuktu by water. After
spending a fortnight (20th April-4th May) in Timbuktu he joined a caravan
crossing the Sahara to Morocco, reaching Fez on the 12th of August. From
Tangier he returned to France. He had been preceded at Timbuktu by a
British officer, Major Gordon Laing, but Laing had been murdered (1826) on
leaving the city and Caillie was the first to accomplish the journey in
safety. He was awarded the prize of L400 offered by the Geographical
Society of Paris to the first traveller who should gain exact information
of Timbuktu, to be compared with that given by Mungo Park. He also received
the order of the Legion of Honour, a pension, and other distinctions, and
it was at the public expense that his _Journal d'un voyage a Temboctou et a
Jenne dans l'Afrique Centrale_, etc. (edited by E.F. Jomard) was published
in three volumes in 1830. Caillie died at Badere in 1838 of a malady
contracted during his African travels. For the greater part of his life he
spelt his name Caillie, afterwards omitting the second "i."

See Dr Robert Brown's _The Story of Africa_, vol. i. chap. xii. (London,
1892); Goepp and Cordier, _Les Grands Hommes de France, voyageurs: Rene
Caille_ (Paris, 1885); E.F. Jomard, _Notice historique sur la vie et les
voyages de R. Caillie_ (Paris, 1839). An English version of Caillie's
_Journal_ was published in London in 1830 in two volumes under the title of
_Travels through Central Africa to Timbuctoo_, &c.

CAIN, in the Bible, the eldest son of Adam and Eve (Gen. iv.), was a tiller
of the ground, whilst his younger brother, Abel, was a keeper of sheep.
Enraged because the Lord accepted Abel's offering, and rejected his own, he
slew his brother in the field (see ABEL). For this a curse was pronounced
upon him, and he was condemned to be a "fugitive and a wanderer" on the
earth, a mark being set upon him "lest any finding him should kill him." He
took up his abode in the land of Nod ("wandering") on the east of Eden,
where he built a city, which he named after his son Enoch. The narrative
presents a number of difficulties, which early commentators sought to solve
with more ingenuity than success. But when it is granted that the ancient
Hebrews, like other primitive peoples, had their own mythical and
traditional figures, the story of Cain becomes less obscure. The mark set
upon Cain is usually regarded as some tribal mark or sign analogous to the
cattle marks of Bed