Under the sway of a boy of twelve, whose government lies in the hands of his servants, ambition, avarice, and even worse passions are apt to rule, unless those in power are men of great moral worth, whose patriotism surpasses their self-love. The princes of the house of Judah had not, however, attained to this moral height. They were, in fact, filled with resentment at the neglect which they had suffered during Hezekiah's reign, and only anxious to regain their former position, by removing the intruders and satisfying their vengeance. Courtiers and officers now came into power who seemed to find their chief occupation in reversing everything which had been introduced under Hezekiah. The order of things established by this king, whether it be defined as a restoration or an innovation, rested on the ancient Israelitish doctrines of the unity of God, of His incorporeality, of a rejection of all idolatry, and on a centralised worship. It was the aim of the fanatics who stood at the head of the government to overturn this system. An idolatrous faction was formed, which was not only influenced by force of habit, love of imitation, or misdirected religious feeling, but also by passionate hatred of all that appertained to the ancient Israelitish customs, and love for all that was foreign. At the head of this party were the princes, under whose influence and care the young king was placed. Not long after Manasseh's accession to the throne, the nobles, who acted in the king's name, proceeded with the innovations which they had planned. Their first step was to proclaim lawful the use of high altars, which Hezekiah had so strongly reprobated. They then introduced the wild orgies of idolatry into Jerusalem and the Temple. Not only the ancient Canaanitish, but also the Assyrian and Babylonian modes of worship became customary at the Temple, as if in scorn of the God of Israel. In the courts of the Temple, altars were erected to Baal and Astarte, and smaller altars on the roofs of houses in honour of the five planets. In the court of the Temple, a large image (Ssemel), probably of the Assyrian goddess Mylitta, was erected, as if to give offence to the God of Israel.