We may regard these 'Holy Cities,' placed under the protection of a goddess and wholly devoted to her worship, as peculiarly characteristic of the Hittite race. Their two southern capitals, Kadesh and Carchemish, were cities of this kind, and their stronghold at Boghaz Keui was presumably also a consecrated place. Their progress through Asia Minor was characterised by the rise of priestly cities and the growth of a class of armed priestesses. Komana in Kappadokia, and Ephesos on the shores of the Ægean, are typical examples of such holy towns. The entire population ministered to the divinity to whom the city was dedicated, the sanctuary of the deity stood in its centre, and the chief authority was wielded by a high-priest. If a king existed by the side of the priest, he came in course of time to fill a merely subordinate position. These 'Holy Cities' were also 'Asyla' or Cities of Refuge. The homicide could escape to them, and be safe from his pursuers. Once within the precincts of the city and the protection of its deity, he could not be injured or slain. But it was not only the man who had slain another by accident who could thus claim an 'asylum' from his enemies. The debtor and the political refugee were equally safe. Doubtless the right of asylum was frequently abused, and real criminals took advantage of regulations which were intended to protect the unfortunate in an age of lawlessness and revenge. But the institution on the whole worked well, and, while it strengthened the power of the priesthood, it curbed injustice and restrained violence. Now the institution of Cities of Refuge did not exist only in Asia Minor and in the region occupied by the Hittites. It existed also in Palestine, and it seems not unlikely that it was adopted by the great Hebrew lawgiver, acting under divine guidance, from the older population of the country. The Hebrew cities of refuge were six in number. One of them was 'Kedesh in Galilee,' whose very name declares it to have been a 'Holy City,' like Kadesh on the Orontes, while another was the ancient sanctuary of Hebron, once occupied by Hittites and Amorites. Shechem, the third city of refuge on the western side of the Jordan, had been taken by Jacob 'out of the hand of the Amorite' (Gen. xlviii. 22); and the other three cities were all on the eastern side of the Jordan, in the region so long held by Amorite tribes. We are therefore tempted to ask whether these cities had not already been 'asyla' or cities of refuge long before Moses was enjoined by God to make them such for the Israelitish conquerors of Palestine.