es are offered to the deceased and his three ancestors,
that consecrated to the deceased being divided into three portions and
mixed with the other three cakes. The portion retained is often
offered to the deceased, and the act of union and fellowship becomes
complete."[325]

When this system of _S_raddhas had once been started, it seems to have
spread very rapidly. We soon hear of the monthly _S_raddha, not only
in memory of one person lately deceased, but as part of the
Pit_ri_ya_gn_a, and as obligatory, not only on householders (agnimat),
but on other persons also, and, not only on the three upper castes,
but even, without hymns, on _S_udras,[326] and as to be performed, not
only on the day of New-Moon, but on other days also,[327] whenever
there was an opportunity. Gobhila seems to look upon the
Pi_nd_apit_ri_ya_gn_a, as itself a _S_raddha,[328] and the commentator
holds that, even if there are no pi_nd_as or cakes, the Brahmans ought
still to be fed. This _S_raddha, however, is distinguished from the
other, the true _S_raddha, called Anvaharya, which follows it,[329]
and which is properly known by the name of Parva_n_a _S_raddha.

The same difficulties which confront us when we try to form a clear
conception of the character of the various ancestral ceremonies, were
felt by the Brahmans themselves, as may be seen from the long
discussions in the commentary on the _S_raddha-kalpa[330] and from the
abusive language used by _K_andrakanta Tarkalankara against
Raghunandana. The question with them assumes the form of what is
pradhana (primary) and what is anga (secondary) in these sacrifices,
and the final result arrived at is that sometimes the offering of
cakes is pradhana, as in the Pi_nd_apit_ri_ya_gn_a, sometimes the
feeding of Brahmans only, as in the Nitya-_s_raddha, sometimes both,
as in the Sapi_nd_ikara_n_a.

We may safely say, therefore, that not a day passed in the life of the
ancient people of India on which they were not reminded of their
ancestors, both near and distant, and showed their respect for them,
partly by symbolic offerings to the Manes, partly by charitable gifts
to deserving persons, chiefly Brahmans. These offertories varied from
the simplest, such as milk and fruits, to the costliest, such as gold
and jewels. The feasts given to those who were invited to officiate or
assist at a _S_raddha seem in some cases to have been very
sumptuous,[331] and what is very important, the eating of meat, w