It is quite possible that, as the story of the interview of Odysseus with the dead reveals that the idea of the dead enjoying sacrifices of food and drink was familiar at that time, even though the periodical supply of such is not mentioned, so the existence of Laban’s household gods and the gathering of the kindred of Jesse to their family ceremony(17) may bear witness to the presence of a survival of ancestor-worship in some equivalent form, underlying the all-absorbing religion of the Israelites. At this day the spirits of Abraham, Isaac, and Jacob are considered by the Mohammedans of Hebron actually to inhabit the cave of Machpelah, and, in the case of Isaac at any rate, to be extremely angered by any negligence shown to their altars, either by omission of the customary ceremonies or by admission within the sacred precinct of any stranger of alien faith. It must not therefore be inferred altogether that the regular ancestor-worship so-called was of later origin amongst the Greeks, but rather that the constitution of society did not afford it the same prominence to the mind of Homer and perhaps his contemporaries, as it acquired later. (M13) M. Fustel de Coulanges, in _La Cité Antique_, has so well established the prevalence of ancestor-worship among the Greeks, drawing illustration both from Indian and Roman sources, that no further instances of its existence are needed here. The ceremonies however and offerings at the tombs of their fathers did not supersede, amongst the Athenians at any rate, their worship of the Olympic gods. The Olympic gods themselves moreover were clearly connected with their family life. The protection of Zeus was specially claimed under the title of γενέθλιος or even σύναιμος(18) and as ἑρκεῖος he received worship upon the altar that stood in the court-yard of nearly every house in Attica.(19) The permanent place of these gods in the homes of the people is further denoted by the use of such epithets as ἐγγενεῖς(20) and πατρῷοι.(21) (M14) The tombs, on the other hand, were not approached with the purpose of invoking powerful aid, but rather with the intent of soothing a troubled spirit with care and attention, and of providing it with such nourishing refreshment as could not be procured in the regions of the starving dead. “I come, bringing to my son’s sire propitiating libations, such as are soothing to the dead, from hallowed cow white milk, sweet to drink; the flower distiller’s dew—clear honey; the virgin spring’s refreshing draught; and undefiled from its wild mother, the liquid gladness of the time-honoured vine; also from the ever-leafy growth of the pale green olive fragrant fruit is here, and twined flowers, children of the teeming earth.”(22) (M15) The same idea of nourishment of the dead, though shared with the other gods, determines the offerings in the Egyptian _Book of the Dead_.(23)