MythsOrishásOrishás

Orishá Yemanjá: The Mother of the Ocean and Protector of Life

INTRODUCTION TO ORISHÁ YEMANJÁ

Orishá Yemanjá, also known as Yemoja or Yemaya, stands as one of the most revered deities within the Yoruba religion and its diasporic expressions like Candomblé and Santería. Yemanjá is the goddess of the ocean, embodying the nurturing essence of motherhood, fertility, and protection. Her presence is deeply connected to water, representing the life-giving and sustaining force that nurtures humanity. She is often seen as the mother of all Orishás, a healer, a protector of children, and a symbol of compassion. From controlling the tides to ensuring the safety of sailors, Yemanjá’s roles extend beyond motherhood to encompass love, transformation, and emotional well-being. Explore her myths and the many facets of her influence in Yoruba and Afro-American traditions.

ROLES AND MYTHS

Yemanjá (also known as Yemoja, Iemanjá, or Yemaya) is an Orisha in the Yoruba religion and its diasporic forms such as Candomblé and Santería. She is associated with the ocean, motherhood, fertility, and nurturing. Yemanjá is revered as a compassionate and protective deity, embodying the power and nurturing qualities of the ocean. Here are ten roles of Yemanjá in these traditions:

  1. Goddess of the Ocean: Yemanjá is primarily known as the goddess of the ocean and all bodies of water. She embodies the vastness, power, and nurturing qualities of the sea. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  2. Mother of All Orishas: Yemanjá is revered as the mother and protector of all other orishas, the divine beings in Yoruba mythology. She represents the maternal nurturing and care that sustains life. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)
  3. Goddess of Motherhood and Fertility: Yemanjá is associated with motherhood, fertility, and childbirth. She is invoked by women seeking assistance with conception, safe childbirth, and the well-being of their children. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  4. Protector of Children: Yemanjá is regarded as a protector of children. She offers guidance, love, and nurturing to young ones, and is often called upon to ensure their well-being and safety. (Source: „Yoruba Art and Language: Seeking the African in African Art“ by Rowland Abiodun)
  5. Goddess of Love and Relationships: Yemanjá is associated with love, romance, and harmonious relationships. She is sought after for blessings and guidance in matters of love, marriage, and family life. (Source: „Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion“ by Mary Ann Clark)
  6. Healer and Protector against Illness: Yemanjá possesses healing abilities and is called upon to cure physical and emotional ailments. She provides protection against illnesses and promotes overall well-being. (Source: „The Yoruba Religious System“ by Mercedes Cros Sandoval)
  7. Goddess of Divination: Yemanjá is associated with divination and is known for her wisdom and guidance. She aids in providing insights, solutions, and spiritual guidance through divinatory practices. (Source: „Osun Across the Waters: A Yoruba Goddess in Africa and Americas“ by Joseph M. Murphy)
  8. Patron of Fishermen and Seafarers: Yemanjá is revered by fishermen and those who make their living from the sea. They seek her blessings for a bountiful catch, protection at sea, and safe journeys. (Source: „The Handbook of Yoruba Religious Concepts“ by Baba Ifa Karade)
  9. Symbol of Compassion and Empathy: Yemanjá embodies compassion, empathy, and understanding. She offers solace and support to those in need, providing comfort and healing. (Source: „Afro-Cuban Myths: Yemaya and Other Orishas“ by Natalia Bolívar Aróstegui)
  10. Goddess of Transformation and Adaptation: Yemanjá represents the ability to navigate life’s changes and challenges. She teaches adaptability and resilience in the face of adversity. (Source: „Yoruba Culture: A Philosophical Account“ by Kola Abimbola)

The roles of Yemanjá can vary among different communities and religious traditions, reflecting the diverse ways in which this orisha is understood and revered.

DESCRIPTION OF ORISHÁ YEMANJÁ

Characteristics

SymbolSilvered Abebé (Fan with Mirror), Waning Moon, Waves, Fish, Fans made of White Metal
ColorsCrystal Colors (Sometimes White, Light Blue, Light Green, and Pale Pink)
Natural PlacesSea, Solitary Beaches, Unwooded Hills, Fields, Mountains, etc.
FlowersWhite Lilies and all White Flowers, preferably Thornless Roses
EssencesAloe, Musk, Lily, Benzoin, Field Flowers, Orange Blossoms, Jasmine, White Rose, Orchid, Chrysanthemum
StonesDiamond, Rock Crystal, White Pearls, Aquamarine
MetalSilver (In some cases: Platinum, White Gold)
HealthPsyche, Nervous System
PlanetMoon
WeekdaySaturday
ElementSea Water, Freshwater flowing into the Sea
Chakra?
GreetingOdô fê iyabá (Odà te iyâbâ: „Beloved Mother of the River“ or „The River Loves the Mother“); Odô iyá (Odõ iyá) („Mother of the River“); Omi ô („Greetings to the Waters“)
DrinkMineral Water or Sweet White or Red Wine
InstrumentsOpáxoró (Scepter)
Animals / OfferingsDuck, Goat, Ram, Chicken, Dove or Guinea Fowl
PlantsBasil, Tansy, Piperaceae, Rama-de-Leite, Olhos de Santa Luzia, Bauhinia forficata, Cecropia hololeuca, Round-leaved Mint
OfferingsAkasa, White Corn, Obi, Orogbo, Fish, Rice, Shrimp with Coconut
DrinksChampagne, White Wine, Aruá
FoodsWhite Pudding, Acaçá, Saltwater Fish, Rice Balls, Ebôya (Bean Dish), Ebô (Cooked White Corn), and various types of Dumplings (Rice, Yam, Cassava, etc.), Watermelon, White Cocada (Coconut Sweet), Papaya
Number4
Commemoration DayFebruary 2nd
Ruling OduYorosun
DomainsMotherhood (Upbringing), Mental and Psychological Health
SyncretismSaints of Candeias, Saint Glória, Saints of Mariners
ManifestationsIemowo, Iamassê, Iewa, Olossa, Ogunté Assabá, Assessu/Sessu, Sobá, Tuman, Ataramogba/Atamaragbá, Masemale, Awoió, Kayala, Maabô/Marabô, Inaiê, Aynu, Susure, Iyaku, Acurá, Maialeuó, Conlá, Ayió, Ayrá, Awoyô
Incompatibilities (Kizila)Seafood, Scaleless Fish, Dogs, Melon
TitleMother of Waters, Queen, Mistress of the Great Breasts

General Description

Yemanjá, Iemanjá, Janaína, Queen of the Sea, Aiucá, Dona Janaína, Inaê, or Maria Princess of Aioká, is an African orixá whose name derives from the Yoruba expression Yéyé omo ejá („Mother whose children are fish“). In the Ifá oracle (Merindinlogun), she is represented by the Odus Ejibe and Ossá. In Candomblé, she is represented by the sacred shrine known as Igba Yemanjá. „Aioká“ is possibly a contraction of Abe-okuta, the Nigerian city where Yemanjá is said to have been born according to legend.

In Yoruba mythology, Olokun, Yemanjá’s father, is the Lord of the Sea. Both of them come from the Egbá. Due to her connection to Olokun, the orixá of the sea—considered male in Benin and female in Ifé—Yemanjá is greeted by the Egbá people as Odò („River“) Ìyá („Mother“). In other countries, she is known as the „Queen of the Sea.“ She is revered at the Ògùn River in Abeokuta.

Among the Iyabas, the female orixás, Yemanjá is certainly the most popular. She is celebrated as the Queen of the Sea throughout Brazil, and on February 2nd, homage is paid to her at the beaches of Bahia, on December 8th in São Paulo, and during the turn of the year in Rio and Natal. On these occasions, offerings such as flowers, perfume, jewelry, and costume jewelry are made to her. However, many do not see Yemanjá as a deity of African origin; she is often depicted as a white woman, dressed in blue, with long black hair, far from the true African depiction of a mother with large breasts.

Yemanjá is considered the mother of humanity, the great provider who ensures the sustenance of all her children. In Africa, it is said that Yemanjá is the daughter of Olokun, the extremely wealthy goddess of the oceans, the mistress of all the riches of the sea. Yemanjá was the wife of Orunmila, the lord of divination, and Olofim, the powerful king of Ifé, with whom she had ten children.

When she grew tired of her life in Ifé with her husband, Yemanjá fled the palace and headed towards the sunset, towards the land of Abeokuta. Her mother, Olokun, had once given her a magical flask and told her that if she ever faced danger, she should break it, and the sea would come to her rescue.

Unhappy about losing his wife, Olofim commanded the Ifé army to follow her. The soldiers caught up with her, but she refused to return to Ifé. When she saw no other option, she threw the flask on the ground, and a river formed, flowing towards the ocean, carrying Yemanjá with it to her mother Olokun’s abode.

Yemanjá was married to Oxalá, a union clearly visible in the merging of the sky and the sea on the horizon. She is considered the mother of all orixás and the manifestation of reproduction and the restoration of feelings, symbolizing fertility. Her name derives from YEYÉ-OMO-EJÁ, which means „the mother of fish children.“

She is the orixá of the Egbá, a Yoruba nation that once settled in the Ibadan region, where there is still a river called Yemanjá. The wars between the Yoruba tribes prompted the Egbá to migrate westward to Abeokuta in the early 19th century. They could not bring the river with them, so instead, they carried sacred objects that supported the axé (spiritual power) of the deity. The Ogun River, which runs through the region, became the new dwelling place of Yemanjá.

Yemanjá is the daughter of Olokun, a god in Benin and Lagos, and a goddess in Ifé. According to a legend, she was initially married to Orunmila, the lord of divination, and then to Olofin-Ododúa, the king of Ifé, with whom she had ten children, whose diverse activities and enigmatic names suggest that they are also orixás. Two of them are quite recognizable: „The rainbow that dispels the rain and holds fire in its fist“ and „The thunder that accompanies the rain and reveals its secrets.“ These names represent Oshumaré and Xangô, respectively.

The images depicting Yemanjá present her as a matron with large breasts symbolizing fertile and nurturing motherhood. This characteristic of her more than majestic breasts—or, according to another legend, a single breast—led to conflicts with her husband, even though she had honestly warned him before marriage that she would not tolerate even the slightest unpleasant or ironic reference to them. Everything went well, and the couple was happy. However, one night, when her husband got drunk on palm wine and lost control of his tongue, he made a comment about her huge breast. Filled with anger, Yemanjá stomped her foot on the ground and transformed into a river to return to Olokun, as in the previous legend.

Yemanjá, the Queen of the Sea, is also known as Dona Janaína, Inaê, Princess of Aiocá, and, in parallel with the Catholic religion, as Maria. Aiocá represents the realm of the mysterious land of happiness and freedom, a symbol of the homeland in Africa, the longing for the days of freedom in the forest.

Although traditional chants associate both Oxum and Yemanjá with motherhood, they are quite distinct. The two orixás do not rival each other (Yemanjá hardly rivals anyone, while Oxum is known for her amorous conflicts, which brought her into opposition with Iansã and Obá). Each of these goddesses is responsible for motherhood at different times.

As the majesty of the seas, the mistress of the oceans, and the sacred mermaid, Yemanjá is the queen of saltwater and the undisputed ruler of the home, the protector of the family. She is also referred to as the goddess of pearls and supports the head of babies at the moment of their birth. She grants fishermen good catches at sea as she controls the marine creatures and provides the sustenance that comes from her realm. She governs the tides, represents the beach at low tide, the waves in the sea, and the ocean’s tremors. She protects life in the sea. She accompanies the orixá Oxalá and complements him as the female life-giving principle.

When she grew tired of Ifé, she fled towards the sunset and arrived in Abeokuta. Yemanjá remained exceptionally beautiful. Okerê proposed to her. She accepted under the condition that he would never make fun of the size of her breasts.

According to a story, Yemanjá is the water that cannot be contained, the water that extends into the vastness, uniting peoples. Not even the mighty king of Ifé, Olofim, could keep Yemanjá by his side. Tired of Ifé, she fled westward against her husband’s will. In his first attempt to capture her, Olofim sent the bravest warriors of the kingdom to find her. Although Yemanjá couldn’t escape on her own, she cleverly devised a daring plan.

She built a wall of mirrors and armed herself with her sword and her Abebé, the mirror fan, positioning herself in front of the wall. When Olofim’s warriors arrived, they saw Yemanjá ready for battle. Mistaking their own reflections for a powerful army, they fled in fear.

Yemanjá wears clothing adorned with pearls, has children all over the world, and is present wherever the sea reaches. Her children offer sacrifices to appease and please her.

Prominent aspects in the chants and orikis (praise poems) of Yemanjá include her breasts and genital area. Nothing could be more natural, as Yemanjá is the mother of all children in the world, the mother of the world. She sustains humanity, and thus, the organs associated with motherhood—the vulva/vagina and her large breasts—are considered sacred. It is not uncommon for her chants to include expressions such as „Oh woman, whose breasts hang down to the ground!“

As suggested in the above story of her escape with the help of the mirror fan, Yemanjá is the mirror of the world, reflecting all differences, for a mother is always a mirror for her child, a model of behavior. She is the mother who provides guidance and shows the way, who educates but, above all, recognizes the potential in each of us, as she demonstrated with Olofim’s warriors, revealing how skilled they were in their craft but also conveying that the greatest battle for each person is the battle against oneself.

Another indication that the origin of this goddess is the river lies in the incest she suffered. Yemanjá was raped by her own son, Orugan. From this incestuous union, several orixás were born, and all the rivers of the world flowed from her torn breasts. After rejecting her son Oshóssi, who was enchanted by Ossaim and incurred Ogum’s wrath, Yemanjá lost control when all her children left her. Overwhelmed by the loss of emotional self-control, Yemanjá wept uncontrollably. She cried so much that she dissolved into tears and flowed into a river towards the sea. It is no wonder that tears and seawater taste the same.

Cunning and deceitful, Yemanjá emotionally blackmails her children to keep them always close to her. She is considered the mother of most of the orixás in Yoruba culture. She is the kind of mother who always wants her children near, who always has a tender word, advice, or solace for them. When she loses her beloved children, she can become completely unbalanced.

Yemanjá symbolizes the maternal instinct—not the instinct of a mother who gives birth but rather the instinct of a mother committed to raising her children, to the home and family. She can turn a less promising child into a great warrior, as she did with Omolu, whom his biological mother Nanã abandoned because he was born covered in sores. With her motherly love, Yemanjá healed him of his pustules, turning him into a great warrior and skilled hunter who shone as intensely as the sun itself. Yemanjá is the mother who does not differentiate between her children, regardless of how they came into the world, whether born from her womb or not.

The great goddess of the sea belongs to the group of great mothers. She is the mother of primordial waters that existed before form and preserves creation. Water, the ultimate feminine power, also has other gods and magic, such as Averekue, the Jeje prince of sea foam, who bestows wealth and prosperity upon those who offer him an Orogbo. Yemanjá, the power of the head and the beginning, is the queen of the sea.

She is recognized as the „mother of all orishás“ and embraces with love even those she did not give birth to but were entrusted to her care. Her most important premise, bestowed upon her by Olorum, is the power and title of „mother of all heads“ (Iyá Ori). This title showcases her responsibility for the emotional, spiritual, and mental balance of humanity, granting them the harmony necessary for a good life in Aiê – on Earth. Together with Babá Ajalá, Obatalá, who is regarded as the „father of all heads“ (Babá Ori), she is revered in the Borí ceremony.

Her significance is so great that all initiates, even if she is not their main orixá, have a special relationship with her because as the mother of all orixás, she is the grandmother of all. And all initiates in Candomblé must establish a shrine for Yemanjá at some point during their religious development because she belongs to the court of orixás that reside in all heads. And thus, no one deserves the powerful title of the „Great Mother“ – Nlá Yágbá – more than she does.

Yemanjá represents the water that refreshes and gives life to the earth, assisting in reproduction and the conception of new life. It is the calming, soothing water; the water that falls from the Orum, the sky, and returns to it to fall again as rain – the „divine and sacred water“ of Olorum. As a symbol of femininity, Yemanjá is above all a beautiful woman, but she is also a daughter, mother, and wife, the mystical symbol of the roles inherent in all women. In another phase, she is a warrior, fighter, conqueror, and becomes a passionate, gentle, and sensual lover as needed. Through her connection to rivers, Yemanjá also maintains a relationship with agriculture, which requires water to be productive, bringing her closer to the orixá Okô, the „patron of agriculture.“ In agriculture, she is also associated with the harvest, particularly the yam harvest, the favorite food of Oshaguiã, her mystical son.

On the sea, Yemanjá controls the tides with the help of the moon phases and the power of the wind, which moves the waters and can make them appear calm or terrifying and agitated. Sometimes they can be destructive, but Yemanjá tries to calm them, bestowing fishermen with abundance and variety of food for their survival and livelihood. She keeps her wealth and jewelry in the depths of the sea, which she rules alongside her father, Babá Olokum.

In the lagoons and lakes, within the vast forests, she interacts with her other children who dominate trade: they are hunters, fishermen, farmers, tireless warriors and sorcerers, powerful witches. She establishes contact with Babá Ajê Xaluga, Oxóssi, Ossaim, Logunedé, Ogum, lroco, Oxumaré, Oxum, Iewá, and Obá, interacting with them in their various roles. In an elder form – as Iyamí – she has a deeper connection with Logunedé, Ossaim, and Oxóssi, from whom she receives knowledge and secrets of leaves and trees for her spells and invocations. As a member of the group of Yamís, Yemanjá belongs to the select group of venerable great mothers and is also related to the Oxôs, the great sorcerers of the forests. Among these mothers, she forms a connection with Oxum, her most beautiful daughter, who rules over freshwater and waterfalls and is known as the great „mistress of magic.“

In Yorubá territories, these ancient mothers also lead the Geledê society, accessible only to women. This society has nearly disappeared in Brazil, perhaps still existing in the remotest corners of the country. However, these ancient and powerful Iyábas are always remembered, greeted, and revered in our rituals, especially in the Ipadê ritual for Exús.

Yemanjá protects newborns, including the Abicus, the newborns who return to Aiê (Earth) with the date of their return to Orum (Heaven). As a protective mother, she calms and tries to change their situation through various rituals, keeping them away from death (Iku) and shielding them from harm, aligning herself with Oiá, the mother of the „Abicu children.“ Another great mother is lamassê Malê from Yemanjá’s family. She is the mother of Xangô, the orixá who, in the form of a volcano, brings fire from the depths of the sea, demonstrating the possibility of uniting two powerful elements of nature. Yemanjá soothes the anger of Xangô with her waters, and during her festivities, Xangô pampers and worships this mother, dancing with and for her.

Through Nanã, Yemanjá became acquainted with Obaluayê and adopted him, the one expelled by this holy „grandmother“ of the religion. Yemanjá raised him and treated his physical ailments, his wounds, which earned her his respect as his true mother, but he worships the „Lady of the Seas,“ his great protector. To indulge and please him, to alleviate his suffering and bring it to an end, Yemanjá laid Obaluayê to rest and sleep on a bed of beads and raphia straw. That is the mother who spoils her child, making them feel better and teaching them to share their belongings and power with others.

Yemanjá is associated with reproduction and the creation of new life, thus having a close relationship with the Funfun orixás. This relationship is portrayed through the inseparable connection between Obatalá and Yemowo, a Funfun deity from the Yemanjá group. This may be the only monogamous couple among the orixás. Yemanjá is a lyabá who only accepts sex for reproduction, not as a pastime or pleasure.

ASPECTS AND QUALITIES OF ORISHA YEMANJÁ (ARCHETYPES)

Some say that there are seven manifestations of Yemanjá, all stemming from Olokun, the sea. According to the Òyó tradition, Oranian united with Ìyá Massê and had the children Dadá and Xangô with her. The young Yemanjá Sabá married Orunmilá, and from this union, a boy with a mark resembling the seed of the palm (Akin) appeared on his forehead, who became known as the god of divination in Ifá. Ìya Ogunteé is married to Ogum Alagbede. Yemowó is the wife of Oxalá; Yewá is the goddess of the river of the same name; Ìyá Asesú is very independent and respectable, and Oloxá corresponds to the African lagoon where multiple rivers flow into.

Indeed, there are numerous manifestations of Yemanjá: Iemowo, Iamassê, Iewa, Olossa, Ogunté Assabá, Assessu, Sobá, Tuman, A-taramogba, Masemale, Awoió, Kayala, Marabô, Inaiê, Aynu, Susure, Iyaku, Acurá, Maialeuó, Conlá, etc. Sometimes she appears as an old woman, sometimes as young; sometimes she is calm, other times temperamental. That is Yemanjá. In her pantheon, there are different deities with distinct personalities, traits, preferences, and forms of worship. Here are just a few:

  1. Akurá (Acurá) – A joyful, graceful, and charming deity who loves to dance. She dedicates herself to the well-being and health of children, protecting them from death. Due to her interaction with the Ibejis (twin gods) and young children, she is the companion of Oxum. She dislikes invocations and prefers to focus on healing the sick, utilizing the powers of Omolu and Ossaim, both of whom also aid humans in living a healthy life. Those who have health issues call upon her. This Yemanjá is very charitable and connected to children and the sick, as she is the goddess of medicine. Her energy resides in the foam of the sea, and she is associated with seaweed that covers her hair. She is not very vain, but she is close to Oxum because of her connection to children and being one of the goddesses representing the union of sweet and salty waters. She is not a friend of spells. As the protector of children, she is mythically considered one of the goddesses mentioned as the mother of the Ibejis. She wears apricot-white clothing, a few pearls, or green adornments. Her Fios de Conta are made of translucent crystal. She carries a baby. Associated orixás: Ibeji, Nanã, Omolu, Ossaim, Oxum Mouwô.
  2. Assaba – She limps and continuously spins cotton. She has a gaze that is hard to withstand. She is very proud and only listens to someone while turning her back or at least slightly showing her profile. She is dangerous and independent. She wears a silver ankle chain. She was the wife of Orunmilá, who respectfully accepted her advice.
  3. Ataramabá (Iyaku) – A very vain Yemanjá associated with the sweet waters of rivers. She wears light blue, gold, and white. Her threads are made of translucent crystal, and she carries a baby. She is connected to Oxum.
  4. Auoiô or Toió (Awoyà, Awoyô) – The oldest of all Yemanjás, she resides at the bottom of the sea and is the owner of the riches of Oloku. The most vain and feminine of all – it is said that this Yemanjá likes to wear seven skirts to give more volume to her movements, resembling the waves of the sea. She enjoys being well-dressed and covered in jewelry. She uses Olokum’s ornaments: beads, shells, cowrie shells, mother-of-pearl, and the rays of the rainbow to adorn her head. She dresses in white because she has a connection with Oríxalá and Oxaguian. She is revered in the festivities of „Oxaguians‘ yam root.“ She is very feminine and has a preference for ornaments. She moves with wave-like gestures. Myths tell that she is crowned with the rainbow of Oxumarê, such is her wealth. She wears seven white skirts, one over the other, to give ample volume. She wears pearl jewelry, silver lampshade with mirrors. Her beads are made of translucent crystal. Associated orixás: Nanã, Oxaguiã, Oxumarê, and Olokun.
  5. Maleleô, Emaleô, or Maleô – One of the oldest Yemanjás. Proud, serious, and with a reserved countenance. She resides in solitude in the heart of the jungle, in dense forests, wells, lagoons, and lakes. She is closely intertwined with Oxóssi, Ossaim, and Logunedé, learning from them and teaching them the use and power of leaves for spells and invocations, as she belongs to the group of Eleyés. As a powerful sorceress, she also allies with Oxum. The sorceress Yemanjá is connected to the sources and wells of the forests. In the forests, she is close to the birds and the secret of herbs. She wears white or light blue clothing; her beads are translucent blue. She carries the Abo. Related deities: Ossaim, Odé, Oxum Ikolé, and Iyami-Oxorongá.
  6. Iyamassê – She is the mythical mother of Xangô and the adoptive mother of Omolu (and according to some myths, Oxumarê as well). She wears milky white beads streaked with red and blue. Associated orixás: Xangô, Omolu, and Oxumarê.
  7. Konlá – Another quality of Yemanjá associated with sea foam and heavy surf. She is also connected to coral reefs. She wears white and navy blue, translucent crystal beads, and Abebê. Associated orixás: Yemanjá Ataramobá and Olokun.
  8. Odô, Iyá Odo – Yemanjá is connected to rivers and their banks and is very feminine and vain. Related deities: Oxum and Odé.
  9. Ogunté – She is the „warrior of Olokum.“ She is a warrior and tireless Amazon, very fierce and with a violent temperament. She is fierce and always ready to engage in any war, especially when it concerns her children. She is connected to Oxóssi and in some Itans (Ifá verses), the companion of Ogum Alabedé, the „warrior of Obatalá,“ with whom she receives her gifts. She rules over the sea, rivers, lagoons, and also the mountains, as she loves secluded forests and enjoys being on mountaintops from where she can admire the ocean. She is also the „Lady of Corals and Mother-of-Pearl.“ According to legends, this pair is considered the parents of one of the deities from Oxaguian’s pantheon, the war orixá from the family of Oxalá. Ogunté uses the colors green and a very light, almost translucent blue for her clothing and jewelry. Yemanjá Ogunté is married to Ògún Alagbedé. She is a formidable Amazon who carries a machete and other iron tools forged by Ogum, especially a sword as a weapon. Due to her connection to Ogum, she is known as the Lady of the Sword. She dislikes duck but loves lamb. She is the Yemanjá of rocky beaches and the violence of the ocean waters. She is the mythical wife of Ogum Alabedé and the mother of Ogum Akorô, Odé, and Oxaguiã. She wears white and navy blue, has a silver sword, Ogum’s tools around her waist, and green and translucent (alternating) crystal threads. Associated orixás: Ogum, Odé, and Oxaguiã.
  10. Olokum, Iyá Olokum – One of the older Yemanjás; she uses the color white and is associated with the creation orixás.
  11. Olossá, Oloxá – An old Yemanjá associated with lagoons and also with wealth. She is a deity who resides on the shores of lakes and lagoons and where rivers and the sea meet, at their deepest points (Ibu). She only leaves her lagoon to meet with the Lord of the Sea, Olokum; together they form the parental couple Babá Ajê Xaluga. She is very benevolent towards fishermen, protecting them and helping them to have a bountiful catch at sea. Olossa is a lagoon in Africa where the Yewa and Ògún rivers merge. She wears pale green garments and crystal beads. Associated orixás: Ajé Xalungá, Nanã, and Oxum.
  12. Oyó – When invoked during Ipadê, Yemanjá is highly beneficent and associated with charity and donations. She wears white, pink, and light blue.
  13. Sabá (or Sobá, or Assabá) – Yemanjá associated with destiny and divination. She is a quality connected to wisdom and foresight. She is associated with the Funfun and is considered a cotton spinner, suitable for love magic (amarrações). It is said that she mostly listens to her children/devotees with her back turned to them. She wears water-green. She wears a silver ankle chain and a silver Abé. Her Fio de Conta contains translucent crystal beads. She adorns herself with silver bracelets. Associated orixás: Orunmilá, Ayrá, and Oxalás.
  14. Sessu or Assessu – „The Lady of the murky waters.“ She is a highly feared deity associated with the Axexê ritual and Iku – death – and is related to Obaluayê and Nanã. She resides in the deepest, darkest, and coldest parts of rivers and seas and is referred to as the „Messenger of Olokum.“ She is introspective, gloomy, methodical, and patient, known for the slowness with which she fulfills the requests of her children and followers. She has a close connection with Ogum, whom she pacifies when he is angry. Although she is associated with very cold waters and tranquility, this Yemanjá receives her offerings together with Ogum, showcasing the connection between lethargy and movement. Yemanjá Assessú is very independent and respectable. She resides in turbulent waters. She is very serious and enjoys eating duck. She takes a long time before responding to the requests of her followers. She forgets what they have asked for and meticulously counts the feathers of the ducks offered as sacrifices. If she miscounts, she starts over, and this process can take forever. She is associated with the concept of gestation and the mysteries of death and rebirth and is revered in the Axexê ritual. She is very slow and old, renowned for responding to the requests of her children only with delay. Although she is slow, she has a strong relationship with Ogum. She wears green (or water-green) and white. Her beads are made of water-green crystal. Associated orixás: Ogum, Omolu, Nanã, and Oxum.
  15. Sobá or Sabá (Iyásabá) – Proud, independent, and dangerous. She is the eldest of all and the companion of Orunmilá. Due to her connection with the Lord of Wisdom and Destiny, her children have the gift of a highly perceptive mind and interpreting the game of Buzios (Merindilogun). When they want to, they can be great observers. She continuously spins cotton.
  16. Yamassê – The mother of Xangô.
  17. Yemowô – In Africa, she is the wife of Oxalá.
  18. Ynaé (or Malelé or Marabô) – She is one of the mothers of fish and has a close relationship with these animals. She is associated with Oxum.

As she governs over various qualities of water, Yemanjá is connected to different orixás that belong to elements near her own. Her connection is pronounced with a quality of Ogum, Oxóssi, Iroco, or Ossaim, which live in forests near the sea. Also, where it forms bays, with water colored green by the reflection of foliage. In open sea, the water is light blue at less deep areas, which associates Yemanjá with a deity from the Orixalás pantheon. In bays near mineral or volcanic rocks, the water is dark. In these places, Yemanjá is connected to a manifestation of Ogum, Xangô, and Exus. Yemanjá is intertwined and connected with all other orixás. Apart from the orixás whose mother is Nanan, it is said that she is the mother of all orixás.

Yemanjá shares with Oxum the rulership of motherhood, but she is not the mother of children, rather of youths and adults who already have their own personalities. Her role is that of a guiding mother. She is a mother and a wife. Yemanjá’s main task is to take care of the family. She promotes domestic peace and emphasizes the necessity of respecting and loving parents and, above all, listening to them. Being a good child is the only guarantee of having good children oneself – that is why Yemanjá is welcomed into the home and life.

The Cuban paths and qualities of Yemayá

  1. Yemaya Akere – The Araras call her Humero. This Yemaya is the servant of Olokun, she is the bullfrog. She lives in the deepest parts of the ocean. The shrine carries a clay doll, tortoiseshell, an arrow, a small boat, and she receives a small fish called sole, inside of which there are seven colorful balls and a sword. The crown receives a shark, and hanging from it are: a doll, two oars, seven seahorses in between, seven snakes and seven swords in between, an oar. The necklace is blue, green, and crystal-colored.
  2. Yemaya Akuara – The healing Yemaya, the one of both waters, sweet and salty. She is joyful and loves to dance.
  3. Yemaya Asesu – Her name means „The Forgetful One,“ born in the Odu Irete Di. This Yemaya reaches her full power in the Odun Otura Wori. The Araras call her Weijosu. She is the inseparable daughter and messenger of Olokun; she possesses great power, achieving everything with Olokun, breaking all the bonds that connected her to the earth. She is forgetful like a duck; her shrine carries an Osun with the figure of a duck instead of a rooster. This duck symbolizes the victory of Asesu over her enemies. This Yemaya is the owner of ducks, geese, and swans. Her necklace is light blue. She carries a small drum, a handle/ring (manilla), a whirlpool. The shrine consists of a basin filled with sand, surrounded by plates. The vessel is placed in the center.
  4. Yemaya Ashaba or Ayaba – The Araras call her Ewa Huga. She is the eldest of all Yemaya. She is the first daughter of Olokun, born in the Odu Ika Meyi. In the Odun Osa Kuleya, she is called „The Captain of the Boat.“ She is the owner of boats. She is the most respected type of Yemaya, known as the little mermaid. She is intelligent, wilful, and dangerous. Her spells (amarrações) are never undone. She represents a woman of faith. This Yemaya eats duck in a special way. A basin of seawater with indigo is placed beside her, and there she receives the duck’s eyeballs, which are skinned, roasted, and their innards are placed on the shrine. The necklace is light blue and cocoa-colored. The shrine is located in a Greek-type amphora. Above the amphora is a crossed chain, which carries additional offerings: fishing hooks, a mermaid, three clay dolls, an arrow, a dragon, a whirlpool, a sword, a horse, a machete, and multi-colored balls. Next to the amphora, a boat rope is placed, held in the colors blue, green, yellow, red, and white. When Ashaba’s devotees are in trouble, they offer a white rooster at the shore where there is a bridge or a pier. The Osain is equipped with reef and seashells. She eats duck together with Ogún in the manner described above, but the blood is poured directly into Ogún’s shrine. Her full name is: Yemaya Ashaba Ogún Fasoggun Aralotoye Ishoro Oddun.
  5. Yemaya Ataremawa or Atarawa – Her name means „The Ever Important One.“ This Yemaya lives with Ayalua; she was born in the Odu Otura Niko. The Arara call her Tofodun. This path is connected to the treasures of the sea. She is the owner of the sea’s treasures and resides in her soup tureen in a chest or box surrounded by clothes, shells, oysters, a pearl necklace, two metal mirrors, and she carries a saber, a compass, a coin, and a key. Her crown is adorned with a key, and hanging from it are seven handles, a crescent moon, a sun, a small tree trunk, two oars, two edans, a saber, a compass, a key, a pickaxe, a shovel, two mirrors. This crown has pearls on the anchoring points. Her necklace is light blue, cocoa-colored, and coral red. She is the gatekeeper of the forest, living in the depths of the sea forests. Her Osain is carried with a majagua doll dressed in white and she eats dove. This Yemaya has yellow skin and Prussian blue hair. The preferred offering for her is Zapote (a fruit). She eats goat with Ogún. She is always dressed in white.
  6. Yemaya Awoyo – Expansion and wealth in its entirety. She is the oldest and the richest of the Yemaya.
  7. Yemaya Ibu Agana – Her name means „The Angry or The Mad One.“ The Araras call her Agwalaru. This Yemaya is the one who makes it rain. She was the wife of Orisha Oko, the deity of agriculture. She is very beautiful but has seven eggs in her belly, and one leg is thinner than the other. She lives in the depths of the sea. She is the favorite daughter of Olofin and the wife of Olokun. She does not live on the surface; she resides in the abyss of the seabed. This Yemaya sank Atlantis. She works together with Oroiña and also lives in the reefs and shells and sixteen fans of the sea. She should never be without a Canutillo (a tool for embroidery). The shrine receives a handle (manilla), a triangle, an anchor, an oar, a ship, and inside, a stone with an engraved face. The crown is completed with a triangle. It is adorned with seven shells, a trident, seven handles, two oars, an anchor, a dummy, and two edans. Her necklace is Prussian blue, coral, and water-colored. The shrine carries a doll with seven balls on its belly, one leg thinner than the other, with two small pitchers on its head filled with lerí de Egun, lerí de eledé, obí, kolá, osun, airá, obí edún. Her necklace is also blue, red, and green. 
  8. Yemaya Ibu Akinomi – Her name means „She who, when brave, makes everyone tremble.“ The Araras call her Zadike. She lives at the crest of the waves. The shrine carries a sailboat, a mermaid, a crescent moon, a seahorse, a whale, a buoy, a rowboat. The crown receives a buoy, seven handles, two oars, two edans, a boat, a mermaid, a crescent moon, a sun, a star, a flower, a fan, a sword, and an axe. The necklace consists of seven Prussian blue, seven light blue, seven green, and seven water-colored beads, until the appropriate length is reached.
  9. Yemaya Ibu Alaro – This Yemaya is the owner of indigo. She carries a star in her Irawó, and her jug stands on a tile with seven colors representing Kuinkolode. She carries seven tiles and seven sabers. The incomparable and powerful mistress of death and life. The queen of the ocean.
  10. Yemaya Ibu Elowo – This Yemaya is the owner of the wealth of the sea depths. Her Otá stones are placed in the tureen with water, and her shell trumpet is placed in a chest with 75 needles, but no water can enter.
  11. Yemaya Ibu Gunle – Her name means „Sediment of the Sea,“ she is the sea of the shore, living on a piece of reef. The Araras call her Kedike. This Yemaya comes from the land of Iyesa. She is given shells, sand, reef stones, two long oars, a small fishing net, a saber, and a small boat. She is the mother of Ondina, the whale. A piece of reef is placed on her. On her crown, there is a crowned whale, seven handles, two oars, two edans, a fan, a harpoon, a hook, a saber, a small boat, a compass, a shell, a mirror, a whale, and a mask. Her necklace is dark blue and water-colored.
  12. Yemaya Ibu Iña – The Araras call her Meñani. This Yemaya is the one of disputes, she is greedy and arrogant, she is the mother of Oshosi and Inle, she eats snapper and goat, she carries an Oshosi and a small fish, a snake, a staff, a hat lined with seven snail hands. The crown is adorned with an earthly sphere, seven handles, seven hooks, two oars, two edans, an Oshosi, a snapper. The necklace consists of seven Prussian blue stones, seven seashells, seven cocoa beans, and amber.
  13. Yemaya Ibu Konla – Her orikí is „She who builds ships.“ The Araras call her Kwehoto. She is the Yemaya who lives in the foam of the propellers. She is a poet and writer and gets entangled in flax and seaweed. She receives a feather, paper, inkwell, and compass. Her crown is adorned with a flag, and hanging from it are: seven handles, two oars, two edans, a chair, a quill, an inkwell, parchment paper, a fan, a boat, a double axe, a male key, and a hand. Her necklace is formed by seven Prussian blue and seven cocoa-colored beads, until the appropriate length is reached.
  14. Yemaya Ibu Nodo – This Yemaya lives in the rivers. She wears Ogún’s chain with 67 pieces. She enjoys eating quails, and an arrow is placed in the shrine. Her Osain stands on a seashell. She is a very good and beautiful woman.
  15. Yemaya Ibu Okoto – Her name means „She who lives among the shells.“ The Araras call her Dokuno, „the great Amazon.“ She owns the shells. She is the sea of blood. She oversees sea battles, residing in a jug with seashells (shrine), which receives a piece of a shipwreck lined with seven hands full of shells, as well as a saber, a pirate flag, a spear, and a dagger. Her necklace is Prussian blue, adorned with seashells and crystals. This Yemaya is a young woman, but she did everything that men did. So, it is not possible to know exactly whether she is male or female.
  16. Yemaya Ibu Oleyo – This Yemaya is the sister of Ibú Okoto, the Queen of Tragedy and Arguments. Arrogant and courageous. She comes from the land of Ayetaro. She eats quails, lives in a jug, which contains 21 shells, and a curved saber is placed on top of the jug, with a boat where the Osain is placed.
  17. Yemaya Ibu Tinibu, Trinibu – This Yemaya is the revered sea. She lives in the shells and watches over battles. The Araras call her Asiasinami. She resides in a jug and is adorned with shells, an oar, an ellipse, a small boat, and a pelican. Her crown is decorated with a whirlpool, a heart, an anchor, a pelican, seven handles, seven oars, two edans (bronze statuette that unites the cults of Yami and Onile as the great mothers), and a saber. The necklace is formed by seven Prussian blue, seven sky-blue, and seven cocoa-colored beads until the desired length is achieved.
  18. Yemayá Ibu Yabani – This path lives with Borosia. She carries her secret (shrine) in a wooden skull adorned with lerí from ekue-kueye, lerí from Egun, palo moruro, root of iroko, eró, obí, kolá, edún, airá. She also carries two Akofá (metal arrow and bow) lined with seashells, hanging from a chain attached to the shrine.
  19. Yemayá Lokún Nipa – She who possesses the power of the sea.
  20. Yemayá Mayelewo, Okunjima – She was born in Ogbetua ni lara. Her name means „One who is interested in money and commerce.“ This Yemayá awakened the relationships between people through trade. She helps when people face economic difficulties, especially of a financial nature. She is the beloved daughter of Burumu. She resides in the middle of the sea, the seven currents of the sea. She gazes from the center and is a merchant. This Yemayá is the one who differentiates each Orisha with the image sent by Olofin. She resides at the entrance of the bay and was the one who dyed the water blue with the help of Asesu. She wears a mask and carries a small osun. She also places a guiro for Osain. Her shrine also contains a chain with seven fishing hooks due to a myth involving a contract with three fishermen. Her necklace consists of seven light blue beads, seven red and white striped beads, seven pink beads, and seven aqua-colored beads, until the appropriate length is reached.
  21. Yemayá Oggún Asomi – She resides on the surface of the sea and fights alongside Oggún and Shangó, the king of fire.
  22. Yemayá Oggun Ayipo –
  23. Yemayá Ogún Asomi – This Yemayá is the sister of Okunte and is also a warrior. She resides on the surface of the sea, carrying two machetes and loving the swamps. She often resides in Arará land and is a companion of Azowanu (Babalu Aye). She drinks liquor and smokes tobacco, carrying an axe and a mask.
  24. Yemayá Ogún Ayipo – She resides both in the river and the sea, waging war with Ogún, the owner of the mountain. Her shrine is in a vessel lined with Mariwó. It is said that she has large breasts. She lives on the sand. Her Osain stands on a small chestnut-colored wooden table, painted red and black. She is the one who gives birth to mature women, carrying nine curved machetes. She is a warrior and the sister of Okunte.
  25. Yemayá Okunte, Okute Odofe Iyagba – The beloved mistress of the river. She was born in the Odu Okana Gio. The Arará call her Akadume. This Yemayá is a warrior and a helper of Ogún. She is often mistakenly called Okute, but her real name is Okunte, which means „the brave one.“ She is the gatekeeper of Olokun. Strict and fierce, she tolerates no misconduct. Her full name is Yemayá Okunte Ogumasomi. She is the Yemayá who stepped into the sea of pride and resides within it. She eats rooster together with Ogún. She never eats duck, and her colors are light blue, cocoa, and pink. Her Osain (shrine) is carried on a shell. The Adimu (offering) receives a lot of ice.
  26. Yemayá Oro – This Yemayá is mysterious. The Arará call her Kusuwu. She resides among the dead, and her Oriki (name) means „The Siren/Mermaid who sings.“ She is the one who moves and awakens the Eguns. Her favorite trees are poplar and cypress. She resides between curtains. Her shrine includes a mask, a saber, a lyre, a mermaid, four seashells, four plates, a doll made of cypress wood, all adorned with modun modun lerí from egungun, ashorí (octopus), eYaôro, isale from oddan and cypress, añarí odó, añarí okún, eró, obí, kolá, osun, obí motiwao, airá, obí edún. The crown is decorated with a scallop shell, two oars with inlaid handles, nine connected bells, a plate, a scallop shell, an anchor, a sun, a moon, a machete, and a compass. Her necklace is dark blue, Jet (Azabache), and crystal.
  27. Yemaya Yabani – Resides in the whirlwinds and whirlpools of the sea.
  28. Yemayá Yamase – In this path, she is the mother of Shangó. Her shrine is in a bowl. She wears a crown made of Rauschmuscheln, where Osain is also placed. She carries seven axes, and seven candles are lit. Inside the bowl, she receives lerí from Egun.
  29. Yemayá Yemú or Yembó – This is the path of Yemayá that grants the calm sea. She reflects as the female Oduduwa, and here the true crown of Yemayá is born.

Note about the Edan as an artifact of the shrine: The Edan statuettes made of a copper alloy are insignia of two important traditional Yoruba institutions: the Gueledé association (often represented by masks) and the Ogboni association. These objects are associated with spiritual beings (Iyami and Onilé) who, according to cosmogony, are the great ancestral mothers of humanity. In Brazil, these additions are rarely used because the cults have not been maintained.

CHARACTERISTICS OF INITIATED CHILDREN IN ORISHÁ YEMANJÁ

Archetype of her children: strong-willed, strong, rigorous, protective, caring, extremely supportive, ingenious, friendly, shy (especially regarding hair), proud, temperamental, sometimes stormy and imperious, and with a certain fear of the sea.

Her sons and daughters are composed, motherly, serious, and help everyone unconditionally. They love order, hierarchy, and discipline. They are almost too trusting and calm, but when they get angry, they are like the waves of the sea: unpredictable. Her daughters can seduce and enchant with the beauty and mystery of a mermaid. Yemanjá’s daughters often face difficulties in conceiving children because they already consider themselves the mothers of all. Yemanjá’s daughters test their friendships. They do not forgive an offense easily, and even if they do, they never forget it. Although not as vain as Oxum, they still appreciate luxury, valuable possessions, and expensive jewelry. They tend to live an opulent life, even if they cannot afford it in their everyday lives.

Yemanjá’s children take the problems of others to heart as if they were their own. They are strong, rigorous, and determined individuals. They enjoy living in a comfortable, luxurious, and exquisite environment. Yemanjá’s children test their friends; they treat them with maternal care but cannot keep a secret, making them undeserving of complete trust. They often exaggerate the truth (if not outright lying) and emotionally manipulate others. Physically, Yemanjá’s children tend to be inclined towards obesity and/or a certain imbalance. Women, in particular, often have large breasts and a small buttocks. They prefer to keep their hair long. They are extroverted and always seem to be well-informed about everything (even things they do not understand).

They treat others as if they depend on their care and expect the same treatment in return. They have a strong sense of order, and hierarchies are fundamental to their lives. They can be unstable and easily become upset when their will is not fulfilled. They take care of others and are usually generous to those they like or when it serves their interests. Some can be as deceptive as the sea of Yemanjá and deceive people with their open smile. They are headstrong and know their place in their respective groups, providing support and help where necessary. Overall, they are kind-hearted individuals always ready to help others.

As Yemanjá is the creator, her daughter is usually very motherly. She is the type of woman who conveys goodness and trust and serves as a wise advisor. She is a mother. Her arms are always open to those who seek her. Her door is always open to everyone, and she loves taking care of people. She is the epitome of a nurturing mother. The loving type of woman who always takes in other mothers‘ children. Yemanjá’s son has the same temperament: he is a protector. He takes care of his wards with great love. He is usually calm and composed unless he fears losing his children because he shares them with no one. He is always discreet and has a refined taste. He dresses in a unique manner. He is open and does not accept lies. He often becomes angry when insulted, and if his secondary Orisha is Ogum, he becomes very aggressive and radical. If his secondary Orisha is Oxóssi, he is calm, composed, and always reacts with great tolerance. The greatest flaw of Yemanjá’s children is jealousy. They are extremely jealous of everything that belongs to them, especially things under their care. They enjoy living in a comfortable environment. Even if they are poor, their homes tend to exhibit a certain sophistication compared to other houses in their neighborhood. They love luxury, expensive jewelry, striking fabrics, and fine perfumes. At the same time, they do not possess the coquettish vanity of Oxum, but they display more maturity, responsibility, and determination than the children of Oxum.

Strength and determination are their fundamental qualities, along with a sense of friendship that is always associated with a certain formality. Although they appreciate luxury, they are not ambitious individuals who relentlessly pursue their careers; they are more concerned with daily life and lack grand long-term plans. Due to the importance they attribute to sincerity and hierarchy, Yemanjá tolerates neither lies nor deceit. Therefore, it takes a long time for her children to trust someone. Once they finally include someone in their inner circle, they drop all barriers and accept the person unconditionally, defending them right or wrong and displaying a great ability to overlook their small human flaws. A child of Yemanjá can become bitter and dwell on past issues for years without ever forgetting them. Physically, they tend to have a predisposition towards fullness and a calm gaze that is irresistibly fascinating (the singing of the Siren). While the children of Oxum are diplomatic and flexible, the children of Yemanjá are more direct. They can emotionally manipulate others but never in a diabolical way.

They do not like to live alone; they miss the sense of tribal community—an unconscious feeling from ancient times—and they prefer to marry early or find a life partner. They do not enjoy traveling and dislike hotels; they prefer to stay in houses where they can quickly repeat the mechanisms and quasi-rituals of their daily lives. All of this shows a person who is somewhat rigid, resistant to change, and loves the mundane. At the same time, we see a person who is tender, good-natured, emotionally invested in others, and possesses a great ability to empathize with the problems and feelings of others. However, not all of Yemanjá’s characteristics are positive, just like with any other Orisha. Due to their character, the children of this Orisha can tend to govern the lives of everyone around them, as if they were responsible for the fate of all. They enjoy testing people.

They are impressive, majestic, beautiful, composed, sensual, fertile, dignified, and irresistibly fascinating. Yemanjá’s daughters are good homemakers and excellent, generous educators, even raising other mothers‘ children (Omulu). They do not easily forgive when they are hurt. They are possessive and very jealous. They are individuals who attach great importance to their children and always maintain respect and hierarchy towards them. In large families, there is always a child of Yemanjá, always ready to take care of others‘ problems, as it brings them so much joy that they can easily become excellent psychologists.

SOME GOOD READS ABOUT ORISHÁ YEMANJÁ

Recommendation: See my blog about the river Orishás, too.

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