to the Mushki in Assyrian records give any indication of their local
habitat, it lies in the east, not the west, of the central Anatolian
plain--nearly, in fact, where the Moschi lived in later historical
times. The following points, therefore, must be left open at present:
(1) whether the Mushki ever settled in Phrygia at all; (2) whether, if
they did, the Phrygian kings who bore the names Gordius and Midas can
ever have been Mushkite or have commanded Mushkite allegiance; (3)
whether the kings called Mita in records of Sargon and Ashurbanipal were
not lords rather of the eastern Mushki than of Phrygia. It cannot be
assumed, on present evidence at any rate (though it is not improbable),
that Phrygian kings ruled the Mushki of Cappadocia, and in virtue of
that rule had an empire almost commensurate with the lost sway of the
Hatti.

Nevertheless theirs was a strong power, the strongest in Anatolia, and
the fame of its wealth and its walled towns dazzled and awed the Greek
communities, which were thickly planted by now on the western and
south-western coasts. Some of these had passed through the trials of
infancy and were grown to civic estate, having established wide trade
relations both by land and sea. In the coming century Cyme of Aeolis
would give a wife to a Phrygian king. Ephesus seems to have become
already an important social as well as religious centre. The objects of
art found in 1905 on the floor of the earliest temple of Artemis in the
plain (there was an earlier one in the hills) must be dated--some of
them--not later than 700, and their design and workmanship bear witness
to flourishing arts and crafts long established in the locality.
Miletus, too, was certainly an adult centre of Hellenism and about to
become a mother of new cities, if she had not already become so. But, so
early as this year 800, we know little about the Asiatic Greek cities
beyond the fact of their existence; and it will be wiser to let them