Lemò, the dead, and specifically one's own family dead, occupy the first position in most household practice, served before the lwa. The forms are modest: a candle, a glass of clean water changed regularly, food set aside, the names spoken. What matters is regularity. An ancestor who is not being fed is understood to be capable of causing exactly the sort of disruption a neglected living relative causes — obstruction, ill luck, illness in the household, obstacles that make no sense — and a consultation about persistent misfortune will frequently identify a specific dead person who has not been attended to and specify what they want. The relationship is reciprocal and mundane rather than reverential, and the vocabulary used about it is domestic. This is one of the clearest points of continuity with the West African traditions from which Vodou descends.