FIRMISTERNIA. 654 form a firm median bar. (This is contrary to the case in the correlative division Arcifera, in which the two halves of the shoulder-girdle over- lap on the ventral side, and are to some extent movable upon one another, allowing the thorax to expand and contract.) The firmisternal type "is morphologically the higher and more recent, and passes in the larval stage through the areif- erous condition." It is characteristic also of the Aglossa (q.v.). Cope and Boulenger regard the Firmistemia and Arcifera as a suborder, equivalent to the Aglossa and others; but the latest revision of the classification of the Anura (Gadow, 1901) makes Firmistemia and Arcifera divisions of the suborder Phaneroglossa, or tongue-bearing frogs and toads. The Phanero- glossa and the Aglossa constitute the Anura. Con- eultGadow, Amphibiaand R eptiles (London, 1901 ) . FIROZPUR, fe'roz poor', or FEROZEPORE, fe'rdz-por' (Hind., City of Firuz, so called from its founder, Firuz Toghluk, who reigned in Delhi from 1351 to 1388). The capital of a district of the same name in the Punjab, British India, situ- ated three miles from the southeast bank of the Sutlej (Map: India, B 2). At one time a large and important town, as its massive fortifications and extensive ruins indicate, it had sunk into poveity and insignificance before it came into the possession of the English in 1835. Since then the place has regained much of its former impor- tance. It has wide streets and colonnaded bazars, and is a thriving emporium of commerce. The city contains a monumental church in memory of soldiers who fell in conflicts with the Sikhs, and it is the seat of a well-equipped arsenal and an im- portant cantonment. Population, in 1901,50.437. FIROZSHAH, ie'roz-sliii'. A village near Firozpur, India, where on December 21, 1845, the British defeated the Sikhs. " FIRST AID TO THE INJURED. See An- , TIDOTE ; ASPHYXIA ; BLEEDING ; RESUSCITATION ; and Respiration, Artificial. FIRSTBORN (translation of Heb. bekor, from bakar, to break forth). In biblical usage, a term which signifies the first male offspring, whether of man or of other animals. The first- born male was devoted from the time of birth to God. In the case of firstborn male children, the law required that, within one month after birth, they should be redeemed by an offering equivalent in value to five shekels of silver (Exod iii 13- Num. xviii. 15-10). If the child died before the expiration of 30 days, the obligation of redemp- tion ceased; but if that term were completed, the obligation was not extinguished by the subsequent death oi the infant. This redemption took place " ling to a fixed ceremonial. It i, difficuH to >ay in li,, Vl far these laws of redemption point to the existence in earlier day-, of the actual offer- ing >l I lie first male child to a dcitv. Traces of Mich offerings are found, but the instances appear in he exceptional— as in in nts of ureal dai r M Kings iii. 27). On the other hand, (he nar- rative of Abraham's readiness to sacrifice Isaac would lose part of its meaning if the rite was really resorted to only under exceptional circum- tances. The rite of circumcision may also be a modification of an original offering of the firstborn (see Cibcumcision), but it is also likely that the symbol replacing the reality was introduced at
- i ' paratively early age— long anterior to the
FIRST FRUITS. separation of the Hebrews in their religious cus- toms from their fellow Semites. The firstborn male of animals also, whether clean or unclean, was equally regarded as de- voted to God. The firstborn of clean animals, if free from blemish, was to be delivered to the priests within twelve months after birth to be sacrificed to the Lord (Deut. xv. 19-21); nor was it permitted to any but the priests to partake of the flesh of such victims (Num. xviii. 15-19). If the animal were blemished, it was not to be sacrificed, but to be eaten at home (Deut. xv. 22). The firstborn of unclean animals, not being a fit subject for sacrifice, was either to be put to death or to be redeemed with the addition of one-fifth of its value (Lev. xxvii. 27; Num. xviii. 15). If not redeemed, it was to be sold, and the price given to the priests. Primogeniture, both by the patriarchal custom and by the Pentateuchal codes, had certain privileges attached to it, the chief of which were the headship of the family and a double portion of the inheritance (cf. Deut. xxi. 16, 17). 'Firstborn' was a title of honor or affec- tion (Exod. iv. 22; Jer. xxxi. 9). The Hebrews shared with the other Semites a belief in the sanctity of first fruits in general which may properly be traced back to a natural feeling of rejoicing and gratitude. Hence even among Semites in a nomadic state, special privileges are accorded to the firstborn, and to barter away one's birthright was regarded as a disgrace. In this respect, the story of Esau's selling his birthright for a mere mess of pottage — an act which the writer holds up to scorn (Gen. xxv. 29-34) — well reflects the general view. As a peo- ple advances from the nomadic to the pastoral, and thence to the agricultural stage, the views connected with the firstborn are naturally ex- tended to animals, and to produce of the fields. Hence in the Pentateuchal codes, which are based on the agricultural stage, ample provisions are made for rites connected with the various classes of 'first' productions. See First Fruits ; Fam- ily; Succession; Primogeniture. FIRST FRUITS (translation of Heb. reshith, or bikkurim, first, best). That portion of the fruits of the earth, and other natural produce, which, by the usage of the Hebrews and other ancient nations, was offered to the Deity, as an acknowledgment of His supreme dominion, and a recognition of His bounty. (Consult Frazer, Golden Hough, vol. ii., London, 1890.) Among the Hebrews the institution of first fruits com- prised both public and private offerings. The regulations are set forth in the several codes of the Pentateuch. Taking these codes together, the regulations may be summarized as follows: Of the public class there were three principal offerings. The first was at the opening of the coin harvest. On the day after the first day of the Passover, the 16th of the month Nisan, a sheaf of new corn, which was cut and gathered with much solemnity, was carried to the holy place, ami there waved before the altar (Lev, xxiii. 40 sqq.) ; nor was it permitted to com- mence the harvest work (ill after this solemn acknowledgment of the gift of fruit fulness. Again, at the feasl of Pentecost, seven weeks Liter, two loaves of leavened bread, made from the flour of the new harvest, were waved, with a limilar form of worship, before the altar (Ex. xxxiv. 22; Lev. xxiii. 15-17). Thirdly, at the
