Orishá Ibeji in Yoruba Mythology: Guardians of Duality and Fortune
INTRODUCTION TO THE TWIN ORISHÁ IBEJI (JIMAGUA)
Source: The Myths of Orishá Ibeji – Baba Tilo de Àjàgùnnà
In the rich tapestry of Yoruba mythology, the Ibeji, or twins, hold a unique and revered position. These dual deities are believed to embody the powerful forces of protection, fortune, and divine intervention. The Ibeji’s significance is woven through numerous myths and legends, each highlighting their multifaceted roles and the profound impact they have on the spiritual and material lives of their devotees. This blog explores the various roles of the Ibeji in Yoruba myths, showcasing their divine nature and the cultural practices that honor them.
ROLES AND MYTHS OF ORISHÁ IBEJI
- Ibeji as Protectors. The Ibeji are believed to hold protective powers. When one twin dies, a wooden figure is carved and treated as the deceased twin, receiving care and attention, as it’s believed the deceased twin can cause problems for the surviving twin or the family if not properly respected.
Source: Drewal, H.J. (1989). „Art and Divinity among the Yoruba: The Twin Figures of the Ibeji“. In: A.B. Fromm (Ed.), The Religious Significance of Animals to the Yoruba (pp. 45-67). New York: AMS Press. - Ibeji as Divine Children. In Yoruba culture, twins are believed to be magical and to have arrived from the spiritual world. They are considered to be divine children of the deity Shango, the god of thunder and lightning.
Source: Lawal, B. (1977). The Living Dead: Art of the Yoruba. African Arts, 10(3), 20-27. - The Ability to Bring Fortune or Misfortune. The Ibeji are believed to have the ability to bring good fortune or misfortune to their families. This duality reflects their connection with Shango, who controls both the beneficial and destructive powers of thunder and lightning.
Source: Morton-Williams, P. (1960). The Yoruba Ibeji Cult. Man, 60, 93-98. - The Power of Intercession. It is believed that the Ibeji can intercede with the gods on behalf of their families. Their role as intermediaries between the human and spiritual realms emphasizes the importance of maintaining good relationships with them.
Source: Abiodun, R. (1989). Understanding Yoruba Art and Aesthetics: The Concept of Ase. African Arts, 22(3), 68-78, 102. - The Ibeji as Reincarnated Ancestors. The Ibeji are also believed to be the reincarnated spirits of deceased ancestors, reinforcing the Yoruba belief in the cycle of life, death, and rebirth. The Yoruba people have a deeply held belief in reincarnation, viewing death as a brief interruption in a cycle of life and rebirth. When a person dies, it’s believed that they join their ancestors in the spiritual world, but can return to the physical world through rebirth.
Twins (Ibeji) hold a particularly special place in this cycle. When twins are born, they are believed to be reincarnations of their ancestors due to their unique and mystical birth. They are seen as divine children who possess special powers and wisdom from the spiritual world. This connection to the spiritual world gives twins a revered status in Yoruba society.
If one or both twins die, their spirits are believed to live on in ere ibeji (wooden figures), which are created and cared for by their families. These figures not only symbolize the departed twin’s spirit but also serve as a vessel for the reincarnated ancestor’s spirit.
In a way, the belief in Ibeji as reincarnated ancestors is a testament to the Yoruba people’s view of life as an eternal cycle of death and rebirth, where the physical and spiritual worlds are deeply intertwined.
Source: Drewal, H.J. & Drewal, M.T. (1983). Gelede: Art and Female Power among the Yoruba. Bloomington: Indiana University Press. - Special Birth Rituals. When twins are born in the Yoruba culture, special rituals are performed to honor their divine nature. It is believed that these rituals help to ensure the health and well-being of the twins and their family.
Source: Olupona, J. K. (1991). African Traditional Religions in Contemporary Society. Paragon House. - Higher Mortality Rate. It’s widely believed among the Yoruba people that twins (Ibeji) have a higher mortality rate because they belong to both the physical and the spiritual realms. This belief has prompted a rich tradition of carving ere ibeji, the wooden figures representing the departed twin’s spirit.
Source: Chappel, T. J. (1980). The Yoruba Cult of Twins in Historical Perspective. Africa: Journal of the International African Institute, 50(3), 250-265. - Connection with the River Goddess Osun. Some Yoruba myths connect the twins (Ibeji) with the river goddess, Osun. In these narratives, the Ibeji are said to have been birthed from the waters of the Osun River, representing fertility and abundance.
Source: Olupona, J. K. (2011). City of 201 Gods: Ilé-Ifè in Time, Space, and the Imagination. University of California Press. - Ritual Feedings. Ritual feedings, in which the Ibeji figures are offered food and other gifts, are common in Yoruba culture. It is believed that these offerings appease the spirits of the deceased twins and keep them benevolent.
Source: Lawal, B. (2001). The Good, the Bad, and the Beautiful: Art and Religion in Africa. Bloomington: Indiana University Press. - Ibeji as Oracles. Some myths suggest that Ibeji figures can serve as oracles or spiritual guides, revealing hidden knowledge and providing guidance to those who understand their symbolic language.
Source: Pemberton, J. (1989). Yoruba: Nine Centuries of African Art and Thought. New York: The Center for African Art.
DESCRIPTION OF ORISHÁ IBEJI
General Description
„Ibeji,“ a term derived from „ìbí“ (to give birth) and „ejì“ (two), embodies the concept of „Giving birth to two“ or „Twin pregnancy,“ signifying the arrival of twins. The firstborn is bestowed with the name Táíwò (The inaugural child, The youngest one, The harbinger of life), while the second twin assumes the name Kéhìndé (The subsequent child, The elder one), traditionally regarded as spiritually senior. Any child born after the arrival of twins is christened Ìdòwú (the equilibrium of Ibeji’s offspring).
Regarding the orisha Ibeji, they serve as guardians against untimely demise, alleviators of both material and spiritual distress, and guiding lights for the ori (inner consciousness) of abiku and devoted individuals, directing them toward the right path. Ibeji also draws forth economic prosperity, fosters spiritual growth, balances the material and spiritual realms, and engenders feelings of peace, serenity, tranquility, trust, and fertility while transforming sorrow into smiles.
Ibeji embodies the concept of duality, symbolizing the delicate balance between existence and non-existence, action and inaction. They possess an enchanting allure capable of summoning favorable conditions for success, mastering resources for healing and well-being, and intervening in human destiny by removing life’s obstacles, as articulated in this oriki: „Òkánlàwón, igbénijú, erelú amo mbá bí, mbá là“ (A noble child among the rest, if I have you, I shall prosper). One of their chants conveys: „Omo méjì ni Èjìré tó sò ilé alákisà di aláso“ (Ejìré signifies two children who enrich the home of the less fortunate).
Ibeji manifests dually: through the symbolism of the orisha itself and through twin children, who epitomize this concept and are frequently sent to Earth by other orishas to alleviate a family’s suffering. The birth of twins can present both challenges and blessings for parents, contingent upon how they nurture them. It is advisable to revere their twin offspring, deemed semi-divine beings, while also catering to their human needs. Simultaneously, it is essential to pay homage to Ibeji to replenish one’s strength and preserve the profound energy accompanying the birth of these children. Concerning the twin children themselves, despite their physical resemblance, notable disparities often exist in their destinies and oris, leading to sibling rivalries. It is not uncommon for one sibling to flourish while the other faces adversity. To prevent these disparities from becoming extreme, it is imperative to balance the energies between siblings and to worship Ibeji.
In the worship of Orishá Ibeji, there is no initiation ritual, consecration, or possession, as is the case with some other orishas. Given that the orisha Ibeji does not traditionally possess humans, reverence is bestowed upon individuals dedicated to their veneration. The profound connection between these individuals and the deity they represent encourages others to show similar respect.
A significant relationship exists between Ibeji and Egbé Aragbô: Ibeji is linked to nature in a broader sense and specifically to the forest, which serves as the dwelling place of Egbé. To worship one necessitates paying homage to the other. Those who worship Ibeji often exhibit specific characteristics akin to devotees of Egbé, including a calm demeanor, joyfulness, a playful disposition, sociability, gratitude, confidence, hopefulness, loyalty, communicativeness, versatility (engaging in multiple activities simultaneously), and an appreciation for music and dance.
Orishá Ibeji is the child Orisha; in fact, it represents two childlike twin deities who are connected to all Orishas and all humans. As twins, they are associated with the principle of duality, and as children, they represent everything that begins and is born: the source of a river, the birth of humans, the germination of plants, and so on. The name Ibeji is used in the Ketu nation, while in the Angola and Congo nations, it is known as Vunji. It is the Orisha Erê, the child Orisha. It is the deity of playfulness, joy, and its dominion is associated with childhood.
Orishá Ibeji is present in all Candomblé rituals because, just like Eshú, if not taken care of properly, it can disrupt the concentration of temple members with its childlike playfulness and hinder their work. It is the Orisha that rules over happiness, innocence, and the naivety of children. From infancy and especially during the baby phase, this Orisha protects people, regardless of the Orisha the particular child carries.
Orishá Ibeji represents everything that is good, beautiful, and pure: a child can show us their smile, joy, happiness, words, and bright eyes. In nature, it is seen in the beauty of birdsong, the maneuvers of birds in flight, the beauty and fragrance of flowers. All the good experiences we had during our childhood were guided, directed, and overseen by Ibeji. Therefore, Ibeji has already experienced all the moments of happiness and mischief that we as humans can ever experience. The legends and stories of Ibeji are repeated in every joyful moment of a child. The magic of Ibeji is omnipresent. It is in the feeling of being alive, in the magic of a child’s smile, and in a child’s love.
In Africa, children represent the security of continuity. That’s why parents consider their children their greatest treasure. The care for children’s well-being is widespread, as one only needs to consider the hardship in African cities and the situation of Black people during slavery and the diaspora. The question of children’s well-being is omnipresent and prominent in divination as well.
As said, the word „Ibeji“ means twins, and the Orisha Ibeji is the only perpetually double Orisha. It consists of two separate deities who coexist side by side and represent the fundamental principle of duality. The Ibejis are children that Iansã gave birth to but then rejected and threw into the water. Oshun embraced them and raised them as her own children. Since then, the Ibejis are greeted during rituals dedicated to Oshun, and during major sacrifices for this goddess, they also receive gifts.
Among the African gods, Orishá Ibeji represents contradiction, opposing forces that coexist, and the constant ambivalence within each individual. Ibeji shows that in everything and under all circumstances, there are always two sides, and justice can only exist when both aspects are considered, when both sides are heard. The fact that Ibeji represents contradiction is the first factor that connects it to Eshú. The second and more important factor is that, just like Eshú, it is a duty to worship Ibeji because both Orishas direct the positive forces of Candomblé temples. Ibeji must never be forgotten because forgetting it means forgetting all the Orishas since they always accompany Ibeji. It is said that Ibeji originated from the union of all male and female Orishas and that is why it is always present with the Orishas, like the seed in the fruit.
Ibeji is the only child Orisha. It is the joy of the household. Therefore, it is associated with beginnings. It is connected to all beginnings, every activity that marks the start of a cycle, such as the source of a river, the birth of a person, or the germination of a plant. Together with Ogum, they respond in divination through the Odu Ejiokomeji, as it is also connected to the beginning of all things.
Although Ibejis are child Orishas and twins, they must be honored as a single deity. As the name suggests (ibi, to be born, eji, two), these „born in pairs“ are the patrons of everything that is double or forms a duality, such as couples, opposites, and above all, twins. Even individuals of the same gender must differentiate themselves to understand each other and exert mutual attraction. This relationship between Ibeji and duality is symbolized by Oyá and Shango, their parents. Oyá blows the wind that both fuels and extinguishes Shango’s fire—the element associated with Shango. And the heat of the sun that scalds Shango magnifies and moves the air molecules, causing Oyá’s wind.
Orishá Ibeji also represents beginnings and brings the budding of new life. This represents the ambiguity that governs life. The Ibejis are also symbolically dedicated to Oshun, who is responsible for the origin, promotion, and support of all children, both in the Orum (heaven) and in the Aiê (earth). However, it is Oyá’s prerogative to bring the twins into the world and take care of them.
In the Bantu nation, the equivalent of Ibeji is known as Nkisi Vunje or Mabaça, while in the Fon nation, the comparable Vodun is called Hoho. Among the Yoruba, twins are considered part of a group of children born under special circumstances, such as Abiaxés, Salacós, Abialás, Talubes, and Abikus. These are people who require special treatment, and a priest with profound knowledge of them must take care of them. For example, Abikus are children destined for death. Throughout their lives, they require special treatment, even in the context of regular rituals such as initiation, the transfer of roles, and contact with specific entities.
Orishá Ibeji personifies innocence, cunning, consequence-free actions, but also balance and deliberation. As it is associated with childhood and everything pure and beautiful about it, it is considered the „Orisha of joy.“ Its dominion focuses on playfulness, energy, and the wit of those who nurture their inner child.
Orishá Ibeji personifies the childlike aspect of human beings that constantly evolves. Thus, Ibeji has the power to grow, overcome boundaries, and possesses the ability to let life flow calmly so that individuals can achieve prosperity and progress. As a legitimate representative of fertility and masculine power, it carries the ability to increase the population of the world in a positive sense, bringing people joy, friendship, brotherhood, and camaraderie.
However, Orishá Ibeji is not always sweet and adorable. On the contrary, it is a powerful and dangerous Orisha because in its childlike enthusiasm, it recognizes no limits and disregards rules. It does not accept insults without a suitable response. Therefore, people and other Orishas acknowledge, respect, and even fear Ibeji. Even the Irunmolés (another term for Orishas) accept their punishment if they contradict or push Ibeji into the background. The older deities are usually more moderate, acting rationally and somewhat paternalistic. With Ibeji, it is different: it acts impulsively, with an outbreak that is difficult to contain. This impulsive behavior is also typical of children.
Orishá Ibeji is the purest force in nature. It represents the innocence and energy of children who have not yet been poisoned by the disappointments, problems, and malevolence that adults in society bring. To please Ibeji means to please Olorum and all the other Orishas because they need its innocence and impulsiveness to help humans in their journey on Earth.
A patakí (story) tells that these Orishas, Shangó and Yemayá, were the adoptive parents of two of the Ibeyis born by the warrior Oyá. In other patakís, these little Orishas are the children of Shangó and Oshún and were raised by Yemayá. Both legends agree that the Ibeyis are under the protection of Yemayá, the mother of the sea.
Preferred offerings. As children, Orishá Ibeji prefer offerings of sweets and treats, which should always be given with love and respect. They also enjoy various types of sweet fruits. Chickens and doves are also sacrificed. When making offerings to these deities, they should be offered to both as they represent duality in the Yoruba religion.
Shrines and representations. They can be represented by three combinations of figures: a female and a male, two males, or two females. In Cuba, their main symbol is the small drum with which they defeated Abita (the devil). The Jimaguas are usually placed in two separate small containers in Cuba, one in red and white, and the other in white and blue, representing the colors of the Orishas.
Their accessories in Cuba consist of two half-hand cowries, oblong stones, two dolls seated on stools, a female doll with a necklace of Yemayá, and a male doll with a necklace of Oshún, both connected by a string. They also include two Acherés, bells in even numbers, and Güiras, which are painted with crosses or rays on a white background. Two small drums are also part of their symbols in Cuba. A patakí tells that they were able to save humanity from the devil by touching two magical drums and the cleverness of the Ibeyis.
The colors of the Jimaguas. Their colors are red and white and blue and white, representing the combined colors of the Orishas Shangó and Yemayá. In Brazil, they are often depicted with all colors.
ASPECTS, QUALITIES, ARCHETYPES OF ORISHÁ IBEJI
There are no specific forms of Ibejis. In the myths, only certain aspects of one or the other are highlighted. However, the two siblings can also be viewed and invoked individually. There is also a third brother who is of great importance.
The meaning of the names of the Jimaguas, the two Ibejis: The older of the sacred twins is named Taiwo, a name derived from the contraction of the expression To-aiyo-wo (the first to taste the world), while the second is named Kehinde, a name derived from the expression Ko-ehin-de (the one who comes after another person).
The following powers are attributed to the two Orishas. It is partially believed that they are not actually gods but twins endowed with extraordinary powers, making them exceptional beings capable of performing miracles, such as:
- Foreseeing the future,
- Creating abundance through rain,
- Healing ailments suffered,
- Bringing luck, money, and joy, and if they wish, they can also harm those who offend them.
What spiritual gifts do the Ibeyis possess that can help us?
- The Jimaguas bring luck in everything, in love life, family life, personal matters, and business.
- The Ibeyis bring light and well-being that humans need in life; they are providers of balance.
- They ensure wealth and economic abundance, business success and job opportunities; they bring daily bread.
- They will fight for humans and prevent harm, evil, and illness.
- They are just, bringing victories in life, whether in love, work, family, or legal disputes.
- They protect against enemies and rivals; they are defenders of the good and act against evil, envy, and the evil eye.
- The Jimaguas are experts at opening paths to financial development and material comfort.
- They preserve the wealth that is already in possession.
Ildeu or Ideú is a lesser-known Orisha in the Yoruba pantheon, but that does not diminish his power; instead, he forms an invincible trilogy with his elder brothers, the Ibeyis. This deity is responsible for watching over the economic development and prosperity of the people.
His services are sought to emerge unscathed from a war. This Orisha is a wise counselor. It is invoked to find stability in love and career. Its power is so great that it can delay the arrival of death. Ildeu is therefore also considered an Orisha of life. Translated into English, his name means „the one who comes to give life.“ He is invoked to pray for the health of the seriously ill, intercede before Olofin, and offer blessings for a speedy recovery.
The shrine of Ideu: Ildeu can stand beside or behind the Jimaguas. He resides with his brothers in a small container, and the three vessels can have the same color, although some prefer to give this Orisha a shrine in a different color. The number associated with Ildeu is always three. All offerings are given in triple amounts.
CHARACTERISTICS OF INITIATED DEVOTEES INTO ORISHÁ IBEJI (CHILDREN OF IBEJI)
Children of Orishá Ibeji are individuals with a childlike temperament, cheerful, and act without considering the consequences. The child within them never dies. They are often mischievous, laugh a lot, and are restless—in short, exhibiting behavior that can be considered typical of children.
In their romantic and emotional relationships, they are very dependent and can be extremely stubborn and possessive. At the same time, their carefree nature is evident in their childlike faces, agile movements, difficulty in sitting still for long periods, and the energy they emit.
Their mood often changes abruptly, and they tend to simplify things, particularly in emotional matters. They may reduce the complex behavior of others in their environment to simple principles such as „he likes me – he doesn’t like me.“ This often leads to feelings of hurt or disappointment.
At the same time, their sadness and suffering easily dissipate without leaving significant traces. Like children, they usually enjoy being around people, participating in sports and social events, and attending festivals.
Children of Ibejis have a cheerful and somewhat carefree disposition with frequent changes in behavior and opinions. Although they take life seriously, they are very lighthearted. They often have a childlike appearance, and their true age is not easily discernible.
CONCLUSION
The myths surrounding the Ibeji offer a fascinating glimpse into the Yoruba worldview, where duality, divine intervention, and the cyclical nature of life and death are deeply revered. From protectors and bringers of fortune to divine intermediaries and reincarnated ancestors, the Ibeji embody a profound spiritual significance that continues to influence Yoruba culture and traditions. Understanding the roles of the Ibeji not only enriches our knowledge of Yoruba mythology but also highlights the universal themes of protection, duality, and the eternal cycle of life that resonate across different cultures.
5 RECOMMENDED DEEP-DIVES ABOUT ORISHÁ IBEJI
- Yoruba Twin Tradition – National Geographic – Cultural significance of twins in Yoruba society.
- Smithsonian African Art – Exhibitions of twin carvings (Ere Ìbejì).
- Encyclopedia of African Religion – Contextual information on Ìbejì in Yoruba religion.
- Candomblé and Ìbejì – Brazil Culture – Role of Ìbejì in Candomblé.
- Afro Diaspora Twins: Celebrations – Rituals and festivals honoring Ìbejì.