The dead relied upon his descendants and upon the benevolence of future generations, and Egyptian kings (at least) hoped to partake of the food offered to the recognised deities. Religious and other works were undertaken that the 'name' might 'live.' Promises and threats were freely made to ensure due attention, and were usually respected by the living; but the frequent acts of desecration would indicate that fear of the dead was not necessarily a predominating or lasting feeling, at all events outside a man's {59} own family. The above-mentioned Panammu and Ramses are somewhat exceptional cases since individuals, distinguished by rank, sanctity, or even more ordinary qualifications, readily acquire distinguished positions in after-life. Moreover, Ramses, at all events, was already a god, in his life-time, in accordance with Egyptian belief, and all those who had had the advantage of being representatives of the supernatural powers scarcely lost this relative superiority. The protection afforded by famous tombs and the virtues of the dust taken from such sacred spots are recognised to the present day. The venerated shrines regularly found their justification in the traditions which encircled the illustrious occupant: to violate them was not merely an insult, it struck a blow at one of the centres of cult and prosperity. Unfortunately for the problem, by the side of the tendency to elevate an illustrious ancestor must be placed the very human and inveterate weakness of tracing for oneself a noble ancestry. Like the claim of the modern Palestinian peasant to be descended from the alleged occupant of the local shrine which he venerates, every apparent case of ancestor-worship stands in need of a critical examination. As in most problems of religion, ambiguity of terminology (viz. 'worship') {60} is responsible for much confusion. It must be admitted that there would be a natural inclination for every individual to regard his dead ancestor in the spirit-world as more powerful and influential than himself. If this were so even when there were recognised gods, it is obvious that allowance must be made for the crucial stages, before the deities gained that recognition, and after they had lost it.