2. But Manasseh did far worse than rehabilitate the worship at the high places which his father had discouraged. "He reared up altars for Baal,[629] and made an Asherah, as did Ahab, King of Israel." This was the first bad element of the new cosmopolitan eclecticism. It involved the acceptance of the Phœnician nature-worship with its manifold abominations. The people had grown familiar with it under Athaliah (2 Kings xi. 18), and under Ahaz (2 Chron. xxviii. 2); but Manasseh, as we infer from the account given of Josiah's reformation, had gone further than either. He had actually ventured to introduce the image of Baal into the Temple, and to set up the Asherah-pillar in front of it (2 Kings xxiii. 4). Worse even than this, he had erected in the very Temple (_id._ 7) houses devoted to the execrable _Qedeshim_ (Vulg., _effeminati_), in which also the women wove broidered hangings to adorn the shrines of the idol image, as in the worship of the Assyrian Mylitta.[630] He, at the same time, displaced the altar and removed the Ark. To the latter circumstances is perhaps due the Rabbinic legend that Hezekiah hid the Ark till the coming of the Messiah. 3. To this Phœnician worship he added Sabaism, the worship of the stars, "all the host of heaven, whom he served." This was an entirely new phase of idolatry, unknown to the Hebrews till they came in contact with Assyria.[631] It came rapidly into vogue, and exercised over their imaginations the spell of a seductive novelty, as we see from the strong testimony of the prophet Jeremiah.[632] This is why it is so emphatically forbidden in the Book of Deuteronomy.[633] The king built altars to the stars of the Zodiac (_Mazzaroth_), both in the outer court of the Temple, and in the court of the priests, and on these altars incense or victims were continually burned. He also introduced or encouraged the introduction into the Temple precincts of the horses and chariots dedicated to the sun.[634]