user125: Certain Buddhist schools perform rituals to offer food to hungry ghosts. And I've heard and read stories that psychic mediums at the rituals saw hungry ghosts came eating the food. Some also reported that they saw Buddha and Bodhisattas accompany the hungry ghosts.
I really wonder and would like to know if Theravada believes in these.

user289: Yes, this tradition exists (existed?) among the Therevada as well:

The Petavatthu is a Theravada Buddhist scripture, .... It is composed
  of 51 verse narratives describing specifically how the effects of bad
  acts can lead to rebirth into the unhappy world of petas (ghosts) in
  the doctrine of karma.[1] It gives prominence to the doctrine that
  giving alms to monks may benefit the ghosts of one's relatives

http://en.wikipedia.org/wiki/Petavatthu

They stand outside our dwellings, at our windows, at the corners of our
  streets; they stand at our doors, revisiting their old homes. When
  abundant food and drink is set before them, by reason of the past sins
  of these departed ones, their friends on earth remember them not. Yet
  do such of their kinsmen as are merciful bestow upon them at due
  seasons food and drink, pure, sweet and suitable. Let this be done for
  your departed friends, let them be satisfied. Then, gathering together
  here, the assembled spirits of out kinsmen rejoice greatly in a
  plentiful repast. “Long,” they say, “may our kinsmen live through whom
  we have received these things: to us offerings are made and the givers
  are not without reward” for in the land of the dead there is no
  husbandry, no keeping of flocks, no commerce ad with us, no
  trafficking for gold: the departed live in that world by what they
  receive in this.  As water fallen upon a height descends into the
  valley, so surely do alms bestowed by men benefit the dead. As the
  brimming rivers fill the ocean, so do alms bestowed by men benefit the
  dead. Let a man consider thus—” Such a one gave me this gift, such a
  one wrought me this good deed; they were my kinsmen, my friends, my
  associates.” Then let him give alms to the dead, mindful of past
  benefits. For weeping and sorrow and all manner of lamentation are of
  no avail, if their relatives stand thus sorrowing it benefits not the
  dead. But this charity bestowed by you, well secured in the
  priesthood, if it long bless the dead, then does it benefit them
  indeed. And the fulfillment of this duty to relatives to the dead is a
  great service rendered, to the priests a great strength given, by you
  no small merit acquired (Petavatthu, Khuddaka pátha XII-XIII, trans.
  R.C. Childers)

ref: http://esoterx.com/2013/03/20/hungry-ghosts-the-diet-of-the-dead-among-the-grigori-preta-yidak-gaki-and-egui/

user295: Theravada tradition believe in the transferring of merit to the deceased in case they are in need of merit. If born in a relm where you can sence and rejoice in the meritorious deeds performed you can gain merit. This does not imply that these beings are fed.
There is a Ancient India and Sri Lankan practice in doing leaving food for the Petas but this doesn't relate much to Buddhism. Ratana Sutta does mention harantia balin. So the Buddha did not reject it but I don't think this should be taken as an endorsement also by the Buddha. Hence this practice is outside Buddhism where Buddhism don't accept or reject the social practice at that time. 

125: <p>Certain Buddhist schools perform rituals to offer food to hungry ghosts. And I've heard and read stories that psychic mediums at the rituals saw hungry ghosts came eating the food. Some also reported that they saw Buddha and Bodhisattas accompany the hungry ghosts.</p>

<p>I really wonder and would like to know if Theravada believes in these.</p>
 289: <p>Yes, this tradition exists (existed?) among the Therevada as well:</p>

<blockquote>
  <p>The Petavatthu is a Theravada Buddhist scripture, .... It is composed
  of 51 verse narratives describing specifically how the effects of bad
  acts can lead to rebirth into the unhappy world of petas (ghosts) in
  the doctrine of karma.[1] It gives prominence to the doctrine that
  giving alms to monks may benefit the ghosts of one's relatives</p>
</blockquote>

<p><a href="http://en.wikipedia.org/wiki/Petavatthu" rel="nofollow">http://en.wikipedia.org/wiki/Petavatthu</a></p>

<blockquote>
  <p>They stand outside our dwellings, at our windows, at the corners of our
  streets; they stand at our doors, revisiting their old homes. When
  abundant food and drink is set before them, by reason of the past sins
  of these departed ones, their friends on earth remember them not. Yet
  do such of their kinsmen as are merciful bestow upon them at due
  seasons food and drink, pure, sweet and suitable. Let this be done for
  your departed friends, let them be satisfied. Then, gathering together
  here, the assembled spirits of out kinsmen rejoice greatly in a
  plentiful repast. “Long,” they say, “may our kinsmen live through whom
  we have received these things: to us offerings are made and the givers
  are not without reward” for in the land of the dead there is no
  husbandry, no keeping of flocks, no commerce ad with us, no
  trafficking for gold: the departed live in that world by what they
  receive in this.  As water fallen upon a height descends into the
  valley, so surely do alms bestowed by men benefit the dead. As the
  brimming rivers fill the ocean, so do alms bestowed by men benefit the
  dead. Let a man consider thus—” Such a one gave me this gift, such a
  one wrought me this good deed; they were my kinsmen, my friends, my
  associates.” <strong>Then let him give alms to the dead, mindful of past
  benefits.</strong> For weeping and sorrow and all manner of lamentation are of
  no avail, if their relatives stand thus sorrowing it benefits not the
  dead. But this charity bestowed by you, well secured in the
  priesthood, if it long bless the dead, then does it benefit them
  indeed. And the fulfillment of this duty to relatives to the dead is a
  great service rendered, to the priests a great strength given, by you
  no small merit acquired (Petavatthu, Khuddaka pátha XII-XIII, trans.
  R.C. Childers)</p>
</blockquote>

<p>ref: <a href="http://esoterx.com/2013/03/20/hungry-ghosts-the-diet-of-the-dead-among-the-grigori-preta-yidak-gaki-and-egui/" rel="nofollow">http://esoterx.com/2013/03/20/hungry-ghosts-the-diet-of-the-dead-among-the-grigori-preta-yidak-gaki-and-egui/</a></p>
 295: <p>Theravada tradition believe in the transferring of merit to the deceased in case they are in need of merit. If born in a relm where you can sence and rejoice in the meritorious deeds performed you can gain merit. This does not imply that these beings are fed.</p>

<p>There is a Ancient India and Sri Lankan practice in doing leaving food for the Petas but this doesn't relate much to Buddhism. Ratana Sutta does mention harantia balin. So the Buddha did not reject it but I don't think this should be taken as an endorsement also by the Buddha. Hence this practice is outside Buddhism where Buddhism don't accept or reject the social practice at that time. </p>
