The latest buildings of Solomon were shrines in honour of foreign gods, including Ashtoreth, Milcom, Chemosh, and Molech.[124] The three former were on “the hill facing Jerusalem”; the last named was no doubt at Topheth, in the valley which was devoted to the worship of this savage deity. They are again noticed in the time of Josiah, nearly four centuries later, and (except Molech) stood on “the Mount of Corruption” (or, more correctly, of “anointing”), which was apparently the Mount of Olives. A much-defaced Phœnician text, found by M. Clermont-Ganneau at the village of Silwân, contains the words “Beth-Baal,” and has been supposed to be possibly connected with one of these shrines. The prosperity of Jerusalem declined on the death of Solomon, when the kingdom was divided; and five years later the city was sacked by Shishak--the first king of the twenty-second Egyptian dynasty--about 960 B. C. Topographical details are, however, very scanty, though Jehoash of Israel (about 820 B. C.), attacking Amaziah of Judah, is said to have broken down the wall from the Gate of Ephraim (which would be on the north) to the Corner Gate (which was pretty clearly at the north-west corner of the upper city), a distance of 400 cubits. He thus made his assault, as usual, on the weakest point in the fortifications.[125] He again carried off the treasures of the Temple and of the palace. The next king of Judah, Azariah (otherwise Uzziah), strengthened this point by building towers at the Gate of the Corner and at the Gate of the _Gai_--a term used exclusively of the Hinnom Valley. Both these gates--as will appear later--were near the isthmus which exists inside the present Jaffa Gate; and the towers were the predecessors of Herod’s “royal towers,” which defended the upper city at this neck of high ground. Uzziah is also said to have placed engines--no doubt like those of the Assyrian bas-reliefs--on the walls.[126] [Sidenote: THE OLD POOL]