Catholic Encyclopedia: First-Born
The word, though casually taken in Holy Writ in a metaphorical sense, is most
generally used by the sacred writers to designate the first male child in a family. The
first-cast male animal is, in the English Bibles, termed "firstling". The firstlings, both
human and animal, being considered as the best representatives of the race, because its
blood flows purest and strongest in them, were commonly believed, among the early
nomad Semitic tribes, to belong to God in a special way. Hence, very likely, the custom
of sacrificing the first-cast animals; hence also the prerogatives of the first-born son;
hence, possibly, even some of the superstitious practices which mar a few pages of the
history of Israel.
Among the Hebrews, as well as among other nations, the first-born enjoyed special
privileges. Besides having a greater share in the paternal affection, he had everywhere
the first place after his father (Gen., xliii, 33) and a kind of directive authority over his
younger brothers (Gen., xxxvii, 21-22, 30, etc.); a special blessing was reserved to him at
his father's death, and he succeeded him as the head of the family, receiving a double
portion among his brothers (Deut., xxi, 17). Moreover, the first-birthright, up to the
time of the promulgation of the Law, included a right to the priesthood. Of course this
latter privilege, as also the headship of the family, to which it was attached, continued
in force only when brothers dwelt together in the same house; for; as soon as they made
a family apart and separated, each one became the head and priest of his own house.
When God chose unto Himself the tribe of Levi to discharge the office of priesthood in
Israel, He wished that His rights over the first-born should not thereby be forfeited. He
enacted therefore that every first-born be redeemed, one month after his birth, for five
sicles (Num., iii, 47; xviii, 15-16). This redemption tax, calculated also to remind the
Israelites of the death inflicted upon the first-born of the Egyptians in punishment of
Pharaoh's stubbornness (Ex., xiii, 15-16), went to the endowment-fund of the clergy. No
law, however, stated that the first-born should be presented to the Temple. It seems,
however, that after the Restoration parents usually took advantage of the mother's visit
to the sanctuary to bring the child thither. This circumstance is recorded in St. Luke's
Gospel, in reference to Christ (ii, 22-38). It might be noted here that St. Paul refers the
title <primogenitus> to Christ (Heb., i, 6), the "first-born" of the Father. The Messianic
sacrifice was the first-fruits of the Atonement offered to God for man's redemption. It
must be remembered, however, contrary to what is too often asserted and seems,
indeed, intimated by the liturgical texts, that the "pair of turtle-doves, or two young
pigeons" mentioned in this connexion, were offered for the purification of the mother,
and not for the child. Nothing was especially prescribed with regard to the latter.
As polygamy was, at least in early times, in vogue among the Israelites, precise
regulations were enacted to define who, among the children, should enjoy the legal
right of primogeniture, and who were to be redeemed. The right of primogeniture
belonged to the first male child born in the family, either of wife or concubine; the first
child of any woman having a legal status in the family (wife or concubine) was to be
redeemed, provided that child were a boy.
As the first-born, so were the firstlings of the Egyptians smitten by the sword of the
destroying angel, whereas those of the Hebrews were spared. As a token of recognition,
God declared that all firstlings belonged to Him (Ex., xiii, 2; Num., iii, 3). They
accordingly should be immolated. In case of clean animals, as a calf, a lamb, or a kid
(Num., xviii, 15-18), they were, when one year old, brought to the sanctuary and
offered in sacrifice; the blood was sprinkled at the foot of the altar, the fat burned, and
the flesh belonged to the priests. Unclean animals, however, which could not be
immolated to the Lord, were redeemed with money. Exception was made in the case of
the firstling of the ass, which was to be redeemed with a sheep (Ex., xxxiv, 20) or its
own price (Josephus, Ant. Jud., IV, iv, 4), or else to be slain (Ex., xiii, 13; xxxiv, 20) and
buried in the ground. Firstlings sacrificed in the temple should be without blemish;
such as were "lame or blind, or in any part disfigured or feeble", were to be eaten
unconditionally within the gates of the owner's home-city.
CHARLES L. SOUVAY
Transcribed by Sean Hyland
Taken from the New Advent Web Page (www.knight.org/advent).
This article is part of the Catholic Encyclopedia Project, an effort aimed at placing the
entire Catholic Encyclopedia on the World Wide Web. The coordinator is Kevin Knight,
editor of the New Advent Catholic Website. If you would like to contribute to this
worthwhile project, you can contact him by e-mail at (knight@knight.org). For
more information please download the file cathen.txt/.zip.
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