CITY MATCH. 776 CITY OF REFUGE. CITY MATCH, The. A comedy by Jasper Wayiie, priiiloii at Oxford in 1039, and produced the same year, first at Whitehall, London, be- fore the King and Queen, and then at BUick- friars. It was republished in l(!.5fl, and was re- vised for the stage by Bronilicld, in 17.55, under the title of The Hchemers, and by Planche, in 1828, under the title of The Mrrchuiit's Wedding. It is a clever though rather involved piece, criti- cised bj" Pepys as 'silly.' CITY MOUSE AND CANTERBURY MOUSE, The. An old fable of a country mouse invited to the home of a mouse in the city, where, while feasting on unaccustomed dainties, she is terrified by the onslaught of a cat. and is led to esteem the security of her frugal life in the fields more highly than the town luxuries with their at- tendant perils. The fable is a satire by JIatthew Prior ( 1687 ) on Dryden's Eind und Panther. CITY NIGHTCAP, The. A play by Robert Davenport, licensed for the stage in 1624, though not printed until 1661. Ten years later, an adaptation of the Jilay, by Mrs. Aphra Behn, ai)peared under the title. The Amorous Prince. It is included in Dodsley's Old I'lin/s (1740). CITY OF A HUNDRED TOWERS. An appellation of Pavia, Italy, from its many towers and steeples. CITY OF BROTHERLY LOVE (Gk. <pt7.a. 6e?,(j)ia, Philadelphia, from ipiAnc, philos, dear + a.6ej.<j)6q, adelphos, brother; confused with <t>(/.n- (JfA^ia, Philadelphia, a city in Asia Minor, named after Attains Philadelphus) . The Eng- lish rendering of the two Greek words compos- ing the name Philadelphia, whence it is used as an occasional appellation for that city. The . name was originally given by William Penn. CITY OF CHURCHES. . name given to Brooklyn, N. Y., on account of the large number of its churches. CITY OF DAVID. Jerusalem, which David took from the .lebusites and made the capital of his kingdom. The term is applied also to Bethle- hem, where David is supposed to have been bom. CITY OF DESTRUCTION, The. The city from which Christian begins his joiirney to the Celestial City, in Bunyan's Pilfirini's Progres.<i. It represents the state of worldliness. CITY OF DREADFUL NIGHT, The. A poem by ilames Thomson, published from March to May in the National Reformer, in 1874. It was published in a collection of his poems (Lon- don, 1880). An American edition appeared in 1892. It is a mystically pessimistic work, de- scribing the author's descent into a city of black hopelessness, wliose denizens find no consolation, even in the thought of the transiency of earthly sorrow and pain. CITY OF ELMS. A name given to ^Tew Haven, Coim., from the fine elm-trees on the Green and along the older streets of the town. CITY OF GOD (l.at. He Ciritate Dei). See AuGiSTi.NE, Saint. CITY OF HOMES. An appellation of Phila- delphia, from its large numberof dwelling-houses. CITY OF MAGNIFICENT DISTANCES, The. a term applied once somewhat derisive- ly, but now proudly, to Washington, D. C. The city was laid out at the end of the eigh- teenth eentiiry on so grand a scale that the be- lief was strong that it would never realize the ideal of its founders. CITY OF OAKS. A name for Raleigh, N. C. CITY OF PALACES. A name for Calcutta. CITY OF REFUGE (Heb. 'ir might). A town reserved as a temporary asylum for homi- cides fleeing from the vengeance of the avenger of blood. The phrase refers particularly to the Jewish form of the right of asylum, which has existed, in most primitive societies, as a device for mitigating the excesses of private vengeance and for securing some form of legal inijuiry into the offense charged. Such asylum, sanctioned and l)rotected by law, is clearly a survival from the I)rotectiou which the man-slayer sought and found in his own family or tribe, early law i)er- mitting the lex talionis, or right of retaliation, on behalf of the injured family or tribe, so long as the malefactor was at large. Asylum once having been gained, the responsibility for the crime was transferred to the conununity j)ro- teeting the wrong-doer, the compensation due be- ing a monev payment, the amoiuit of which was regulated by law. According to biblical law, there were six cities in which any one who conuuitted murder unin- tentionally could find an a.sylum (Xvnn. xxxv.). Three of these cities — Bezer, Ranioth in Oilead, and Golan in l^ashan — were east of the Jordan ; the other tliree — Kede-sh in Galilee. Shechem, and Hebron — were to the west. If the nuirderer reached an)- of these cities, he was safe frt)ni the blood-avenger (Xuni. xxxv. 12; Deut. iv. 41-43; Joshua xx. 2-!); Kx. xxi. 13; Deut. xix. 4-10). While the Law itself, in its present form in the Book of Numbers, belongs to the post- exilic period, there are certain features of it which are uncpu'stionably more ancient. The three refuge cities to the west of the .bu'dan are all ancient sanctuaries, and were probably, from a much older period even than the Hebrew con- quest of Palestine, asylums imder the protection of the deities worshiped in the places named. The city of refuge is thus an institution grow- ing out of the ancient custom, widely prevalent, which made every sacred spot, every altar as the resting-jdace of a deity, a place of refuge, within whose domain even animals were safe from the attacks of man. The oldest Hebrew legislation (Ex. xxi. 1214) recognizes this law of asylum, while excluding from its protection the willful nuirderer, who is to be seized even at the altar of Jehovah (Ex. xxi. 14). Since it was the i)urpose of the religious reforms in- stituted by King .Josiah (q.v. ) to recognize the sanctity of only one sanctuary — that of .leru- salem — the asylums connected with the numer- ous sacred places naturally lost their force. Accordingly, to overcome the dilliculty involved in obliging a murderer in any part of the coun- try to tlee to .Jerusalem, the si.x cities above men- tioned were recognized as places of refuge, with eventual provision of three more in Philistia. Phoenicia, and Ccele-Syria (Deut. xix. 8-10). In the legislation in Numbers (chap, xxxv.), which is later than Deuteronomv. further provision is 7nade: (1) The nuirderer is not to go un- punished, but is to be taken from his asylum to lie tric<l in public, in onler to check lawless- ness, which prevailed through the survival of the blood-feud customs to a late day; (2) the man-slayer who had been acquitted was safe,
