The attitude of the living towards the dead raises the problem of ancestor-worship and the relation between deified ancestors and gods. In the absence of contemporary evidence from Ancient Palestine, we may notice the inscription of King Panammu of North Syria (eighth century), where he acknowledges his indebtedness to his gods, especially Hadad, to whose honour he erects a colossal statue of the deity. The text invokes the god's blessing upon the successor to the throne, provided that the latter when he sacrifices makes mention of Panammu's soul with Hadad or prays that Panammu's soul may eat and drink with the god. Should these duties be neglected, Hadad is besought not to accept the sacrifices, to refuse his requests; and sleeplessness and other troubles are called down upon the unfilial descendant. It appears from this, therefore, that while the dead relies upon the attentions of the living, and it was necessary that his name should be kept fresh; the dead could only exert an indirect influence, and the soul or vital principle, apart from the body, could be {58} regarded as potent only through its companionship with the deity. This may be supplemented from Egypt in the account of the relations between Ramses II. and his dead father, Sety I. The latter is reminded of the benefits which his son had conferred upon him, his statue, and his _ka_ or vital force. These he may still continue to enjoy, and, since he now has the companionship of the gods, Ramses beseeches him to influence them to grant him a long reign. The deceased king acknowledges the bread and water which had been regularly offered to him; and relates that he has become a god more beautiful than before; he now mingles with the great gods, and he declares that he has successfully interceded on his son's behalf.