The same homage and adoration paid to deceased parents and more remote ancestors as usually given to deities. Many anthropologists are of opinion that this was the original form of religion (H. Spencer, Lippert); the school represented by Stade and F. Schwally argues that it was the original religion of Israel before Jahvism was introduced by Moses and the Prophets. According to them, much of the priestly legislation was directed against the rites connected with Ancestor Worship. At present the view that the original religion of the Israelites was some form of Ancestor Worship is the only one that has been put forward scientifically or systematically, together with an explanation of the changes made by the later and true religion of Israel. Nevertheless arguments of some weight have been brought forward to show that this view of the original Israelitish religion is only slenderly based upon facts, and it seems desirable therefore to give a summary of the arguments for and against regarding Ancestor Worship as the original religion of Israel.
The school of Stade bases its belief as to the former existence of this worship in Israel on the following arguments:
I.
Hebrew Views of the Nature of the Soul: According to Stade and his followers, these were identical with the animistic theory of savages, which regards the soul as a sort of immaterial breath or shadow in which the life of the body exists, but which can leave it for a time and inhabit other bodies of men or animals. The nefesh (generally rendered "soul") and ruaḥ (literally "wind," generally rendered "spirit") of the Hebrews are of this kind, either of which leaves a man when he dies (Gen. xxxv. 18; Ps. cxlvi. 4). The ruaḥ can go back to the body (Judges, xv. 19; I Sam. xxx. 12), just as in the animistic belief of savages. But the ruaḥ represents a more exalted state of the soul or spirit than the nefesh, and according to Stade was originally the spirit of the dead, which might be either good or bad, and could arouse men to exalted or to base passions. Jahvism transformed this view by restricting the ruaḥ to that of YHWH (e.g., I Sam. x. 6; Judges, ix. 23).
Read more: http://www.jewishencyclopedia.com/view.jsp?artid=1488&letter=A&search=ancestors#ixzz0rnCb2S9g
http://www.jewishencyclopedia.com/view_page.jsp?artid=1488&letter=A&pid=0
The school of Stade bases its belief as to the former existence of this worship in Israel on the following arguments:
I.
Hebrew Views of the Nature of the Soul: According to Stade and his followers, these were identical with the animistic theory of savages, which regards the soul as a sort of immaterial breath or shadow in which the life of the body exists, but which can leave it for a time and inhabit other bodies of men or animals. The nefesh (generally rendered "soul") and ruaḥ (literally "wind," generally rendered "spirit") of the Hebrews are of this kind, either of which leaves a man when he dies (Gen. xxxv. 18; Ps. cxlvi. 4). The ruaḥ can go back to the body (Judges, xv. 19; I Sam. xxx. 12), just as in the animistic belief of savages. But the ruaḥ represents a more exalted state of the soul or spirit than the nefesh, and according to Stade was originally the spirit of the dead, which might be either good or bad, and could arouse men to exalted or to base passions. Jahvism transformed this view by restricting the ruaḥ to that of YHWH (e.g., I Sam. x. 6; Judges, ix. 23).
Read more: http://www.jewishencyclopedia.com/view.jsp?artid=1488&letter=A&search=ancestors#ixzz0rnCb2S9g
http://www.jewishencyclopedia.com/view_page.jsp?artid=1488&letter=A&pid=0