The Ibeji Cult of the Yoruba

The Yorubaland has the highest twin birthrate in the world, about 45 out of every 1000 births (4). Yoruba ora

traditions say that twins, ibeji, can bring either joy or despair to their family. In earlier times, twins were feared an

infanticide was a common practice. The Yoruba people could not understand why a woman gave birth to more t one child. However, over time the practice and beliefs changed. People began to praise the twins and believed could bring a family wealth. Through Yoruba oral traditions we can try to recall the history of this tradition. Because of this change in practice and the high infant death rate, the people of Yoruba began to carve wooden figures, ere ibeji. The figures are meant to honor the deceased twin or twins. Today, some people in Yoruba still practice this tradition. However, it has been further altered due to the strong presence of other religions (1).

Ibeji History

In early practices in Yoruba ibeji were not highly revered. People did not understand why a woman would bear two children instead of one. Some believed that the mother was promiscuous, and therefore had multiple children to represent her partners (1). Others believed that the twins were bad luck and would bring the family misfortune. To remedy this problem, the twin babies were killed. Infanticide was a popular practice among the Yoruba. However, at some point this practice changed. By the mid-18th century a change in practice and belief took place (4). Some believe this change took place because foreigners thought infanticide was immoral, other believe that something occurred within the Yoruba people. The practice of infanticide is unusual in Yoruba, traditionally children and family were praised in their culture (2). The change was significant to Yoruba beliefs and therefore something grand must have happened. By the 19th century ibeji became recognized as a symbol of wealth and power or trouble (4). If the family performed the appropriate rituals, the twins would bring the family wealth, if not problems would arise (2). The reason for this change is hard to understand because their traditions are passed orally. There are no written accounts from an African about this change in practice and belief. However, a significant event must have occurred in order to change the ibeji tradition. I have collected several oral traditions that help to explain the origin and the change in practice of the ibeji cult of the Yoruba people.

I. Oral Tradition
1964 during a field study in the Yorubaland:

This story was told by Chief Ajanaku, Araba of Lagos (the head of Ifa priests in Lagos) to T. J. H. Chappe

I. In olden days twins were forbidden and anybody having them had to kill them before it came to the notice of th

[local ruler]. Isokun, near Porto Novo, in Dahomey, was the first place where twins were allowed to stay, and thi

because Isokun was not, at that time part of the kingdom of Oyo. When these twins were born the parents did n

know whether to kill them or to let them live because they were not in their own country and it was not the custom

those parts to kill twins as in Oyo. So they consulted the Ifa oracle. Ifa said that they should keep the twins, bu

would have to dance around the town with them every five days. This they did and everyone took pity on them a

gave them gifts. In this course of time they became so wealthy that people began to say it was the twins who had

them rich. This story eventually reached the ears of the Alafin at Oyo. He was convinced by what he heard tha

twins were lucky children, so he said it was all right for the parents to keep them and not kill them as was the cust

After some time these same parents at Isokun had another child whom they named Idowu. When the Alafin hea

this he decided that Idowu should come to Oyo and he, himself, would look after the child. Because of this peo Idowu became very rascally in Oyo, so much so that people called him "the Eshu following after twins. (1)"

came to believe that the Alafin has actually given his blessing to twin births and so they stopped killing their twin

II. Oral Tradition

This story was told to T. J. H. Chappel by an elderly woman born in the Isokun quarter in Oyo:

II. A long time ago some people from Isokun quarter in Oyo town, who were traders, went to the country near A

[capital of the kingdom of Porto Novo] and decided to settle there. They called their camp Isokun. It happened

one of the group gave birth to twins. In Oyo it was the practice to kill twins with the help of a knife at the neck fo

this time people were distrustful of twins. They could not understand why a woman should give birth to two at a

when she was neither animal nor a goat [i.e., neither wild animal or domestic animal.] However, the parents of the

decided to keep their children. They consulted Ifa and Ifa said that it would be all right for them to keep the twi

provided they performed a certain sacrifice for them. The sacrifice was duly performed and as a result the pare rich as well (1).

became very rich. When the people in Oyo heard of this they decided to keep their twins so that they might bec

III. Oral Tradition

III. The following is a song mother's of twins would sing because they believed that giving birth to twins was "a g the edun the ibeji are incorporated into the tale (1) Oluwa [our Lord] has decreed it/ It is God's will. Akanbe has given birth to twins/ Akanbe has given birth to twins. Born of twin monkey [edun], I am holding your letter/ Twins, it is a part of my destiny to have you.

God." In this song the twins are said to be born from edun. This is important because in the Yoruba poem that

Twin was not made of chief/ Our Lord puts a crown on his head./ Twins do not need earthly titles/ They are crowned by God.

IV. Oral Tradition

IV. This poem is in the literature of Ifa and describes the honorable relationship between edun and ibeji:

May the sacrifices be accepted and blessed/ This is the verse of Ifa which talks about ibeji/ It talks about who

ibeji/ really are on earth/ And what they are from heaven/ It discusses especially how they are on earth/ In a p hundred original imole of the left/ The ibeji have been counted together with them/ Before that number was

of honor/ And as something to be greatly regarded/ Out of the four hundred imole [spirits] of the right/ And

established/ They are not an addendum/ How the orisha are among human beings/ And how their honor and

ase [authority]/ Dwell with all things everywhere/ That is how the matter of ibeji also is/ This is because the I

which discusses them/ Talks about how Orunmila [deity of wisdom], nicknamed Ajana/ First gave birth to the edun

persons who are known as ibeji/ In very ancient times/ These persons who were children of Orunmila/ Are kn

The Ifa priests predicted for her that she would have/ Two children at the same time./ They predicted that th

children/ Would turn Orunmila into a king./ They asked Orunmila to perform sacrifice with/ Two rats and tw

Two hens and two pigeons/ Two goats and twenty-one cowries.../ Orunmila performed the sacrifice/ Peregu

became pregnant again/ When she delivered/ She gave birth to twins/ One male and the other female/ They

them Edun [Colobus monkey]/ The male one started to study Ifa/ The Ifa which he learned/ Was not as gre their homes/ He understood the language of animals very well/ Because they were his mother's children/ He understood the language of birds very well/ Because they too were his mother's children/ He also spoke the language of human beings...

the one which he knew/ Before he was born/ The boy began to visit his mother's other children/ He started t

At this point another story is introduced. It describes how oba Olofin of Ife needs to find medicine in the wood discouraged and fearful. Finally, he arrives in a part of the forest inhabited by a number of Colobus monkeys. Then Edun who had come there from the city/ Said to his colleagues:/ "Iwa" [being, life or existance] is lost/

his sick son. The medicine is the bark from a particular tree which he is having great difficulty finding. He is beco

lost/ "Iwa" is lost/ This matter was not understood by his colleagues/ He then started to go towards the place

the lost king was/ Where the lost king was going up and down senselessly in the forest/ He saw Olofin/ He g plenty of shade/ Olofin said that he could not longer know where he was going.

Olofin/ Olofin also greeted him/ He then used his tail/ To sweep clean the foot of a certain big tree/ Which

At this time in the story edun goes to the river and offers Olofin water. He accepts and returns to the city with

monkey. Olofin refused to admit he had been lost. Because of his arrival home, many festivals and celebrations

The people said: "You Edun/ You are the relation of we human beings/ But you are also related to the anim

You will henceforth reproduce yourself as a human being/ And that will allow us to live with you.../ Edun said t

would reproduce himself among human beings/ In such a way that his children would look like human beings/ B

must not call his children by any other name than Edun/ It was after that human beings started to give birth to t eat the meat of the Colobus monkey/ Because they realize that it is he who has come to be/ reborn as a child

As soon as they gave birth to twins/ They would say Edun has come/ Since then the parents of twins/ Mus

home./ The parents of twins/ Must never kill the wild edun of the forest./ If they kill him/ They know for certa

That they have killed a colleague of their children/ And they would suffer the consequences./ Therefore twin

who were first born by Orunmila/ Are the ones who started among human beings/ The family of twins/ Since eat the meat of the Colobus monkey (1).

and until today/ In all cities founded by Orunmila himself/ He has given them the commandment/ That they m

V. Oral Tradition

V. In the story the wife of Odua gave birth to twins and they were immediately to referred

Osemowe, "These children are demons." However, before they could be killed a hunter n

Ija takes the twins and their mother into the forest. As time passed, the twins became ruler
Oluji, or Ijamo. These towns are refered to as "twin towns."

town. The female ibeji became queen of Ondo. The male counterpart became the oba of

This verse describes Olofin's reaction when he realizes what has occured.

Odu Ifa called Okanran Irosun:

Olofin took the horn of aba [principle]/ And he also took the horn of ase [authority]/ H

them out/ He assembled all the inhabitants of the earth/ And asked them to make a law/

even if a person gave birth to triplets/ Everyone should join that person in prayer/ That

Ori, his creator, the earth and Olorum/ Would help such a person care for his children/ A

born henceforth/ Must not be killed/ And they must not be thrown away/ Parents shoul ibeji/ He would start to rejoice (1).

allowed to take care of their own children/ As from this time, whenever a person gives birt

Ere Ibeji

Ere ibeji figures are used to represent deceased ibeji. About half of the twins die after birth (4). Due to the h

death rate in Yorubaland there are a plethora of these figures. The figures are commissioned by the parents o

deceased. If one child dies, one ere ibeji is made, if both twins die, two figures are made. The Yoruba believe th

twins share the same soul. At birth the soul splits (3). The mother will treat and care for the ere ibeji figure as if

the actual child (2). To chose a carver the parents must consult an Ifa diviner or babalawo. The diviner will then

the Ifa to select the correct artist to carve the ere ibeji. Once the diviner determines the carver, the parents of t

deceased twins must bring him offerings, a cock and two three-piece kolanuts. These also recognize that Ogun the carver's house (1).

orisa of all who work with metal, is involved in the carving process. The actual offering takes place in the Ogun s

The artist requires other items from the parents of the deceased to successfully carve the figure. For one child

items include: two kolanuts of any type, two alligator peppers, two dried fish, two dried rats, two snails, two cock beans, four calabash full of corn, and four tins of palm oil (1).

hens depending on the sex of the deceased, four kegs of palmwine, sixteen pieces of of big yam, four calabash f

However, if both twins have died the parents must double the amount of items. Also, one more cock is required

sacrificed at the base of an ire tree. This tree is believed to be sacred to the ibeji God and is the wood used fo

ere ibeji. If the parents do not produce these items the process will be slower and it will bring them bad luck. The usually takes not more than one week. For artists, the ire wood is fairly easy to work with (1).

parents of the deceased must also bring food and drink to the artist while during the carving process. The proc

Ere Ibeji

(Ere ibeji - from ibi = born and eji = two; 'ere' means sacred ima

Ere Ibeji: carving

The next process is carving the ere ibeji which is done in six steps (1): 1. sisa- cut the log into the appropriate size, usually from nine to thirteen inches 2. onalile- adzes and chisels are used to define major body parts; the head is usually about one-third the size of body, legs, arms and base.

3. aletunle- with smaller tools, the artist gives the body parts m definition and refinement

4. didan- the carver smoothes the body with special utensils

5. finfin- the carver cuts the patterns on the figure including op eyes, hair styles and beads.

6. the artist carves in the facial marks pertaining to the fathe lineage

Ere Ibeji: ritual was

Once the artist is content with his work on the figure, he must perform a ritual washing on the ere ibeji. The mixt

made in a bowl large enough to hold at least two figures. The mixture is never reused but can be used for more t

figure. First, he prepares the mixture, agbo. It consists of bits of root from the Igi Aka or Akika tree, cuttings f

young palm seedling, bits of root from Ijokun and Ajekonbale trees, Idaro-agbedi or iron dross, pieces of the ro

the Ira tree, part of an alligator pepper, bits of root from the Egbo-Elu tree and undiluted palmwine. The palm commissioning the ere ibeji (1). Next, the leaves of the cowpeas are squeezed into the undiluted palm wine. The artists uses this mixture to wash the figure. Then it is left to dry (1). After all the roots have been collected they are put in the pot and set on fire. Fresh water, orugo, is poured into the pot. Every morning someone is sent to retrieve this water, they are not permitted to speak to anyone while on route. Also, a packet of alligator peppers is broken and it's seeds are added to the pot just before it reaches a rolling boil. For one hour the mixture continues to boil. Overnight, the pot is left on the hearth (1).

kept in a keg that must not touch the ground after leaving the palm tree, which is usually prepared by the person

Ere Ibeji: Return to Parents

The next task is transferring the ere ibeji to its parents. The parents who commissioned the work are given abo (1).

week's notice to prepare for the figure's arrival. The artist will set aside a day for the parents to receive the ere

The figures are removed from the pot three days before the parents arrive. The carver rubs the figures with an

ointment called ero which relieves aching joints. The ointment consists of the leaves from seven ewe odundun, s butter and the egg is cracked and added to the mix (1).

tete atetedaye, seven worowo and one egg, eyin adiye kan. The leaves are ground into a pot, mixed with palm o

Around four or five on a Friday, the parents are to receive the ere ibeji. Friends and family of the artist and par

are invited to the carver's house. The parents will prepare food and carry it to the carver's house for the occasi palmwine (1).

The food consists of various types of yams, plantains, beans, corn, honey, groundnuts, sugar cane, kolanuts an

During this assembly, through a certain procedure, the carver will determine how much he should be paid for the First, the one of the four pieces of kolanuts that the parents brought will broken. The carver will hold the four

ibeji. Usually the carver can not accept a fee that is not approved by orisa Ogun. The usual minimum fee is five

in his left hand and place his right hand on the pieces and say: " Ogun lakaye Osinmole. Should my workmansh

be egbewa?" Then he will throw the pieces on the ground. If two face up and two face down he will charge the m

fee. If this does not happen time first time the carver will increase his price until the correct kolanut pieces show. resolve this the artist consults the orisa Ogun using the same process with the kolanuts (1). Next, the carver performs a ritual sacrifice. The mother and father of the ibeji will step forward to the Ogun shrine where the ere ibeji has been laid on a mat. The mother kneels down with the father behind her and stretches her hands toward the figure while the artist recites a blessing. Then the carver will present the ere ibeji to her. She will place the figure on her back. If there are two she will put one on her back and one in her wrap at breast level. After the blessing, the mother faces her family. As they sing various songs to her she claps and dances in rhythm to their music (1).

However, if after many throws the correct kolanuts do not appear then they assume that there is a hidden mean

The ceremony is complete. The ere ibeji is carried home by its mother. The mother is instructed not to talk to a

on her journey home (1). Once at home the parents scrub the figure with black soap and the chaff of chewed

sugarcane. The head of the figure is rubbed with waji, a cloth died with indigo or Rickets blue washing powder.

ground camwood powder, osun, is used to scrub the body of the figure. As a sign of wealth or connection to ro

the mother will dress the figure with beads and shells (4). The ere ibeji is placed on an appropriate mat and pos

in the corner of the mother's room. The figure is placed upright during the day and lying down at night. Sometim

mother will prepare clothes for the figure. If the other twin is still alive they will be dressed in similar fashions. On

third and seventh day after receiving the ere ibeji the parents prepare food and drink which they bring to the ca

home. A small ceremony consisting of presenting food and praise songs, oriki, is performed every five days to e flavored with salt; ekuru, mashed beans; akara, fried corn meal cake; dodo, fried plantain; and isu, fried yam (1). After completing these steps the commissioning of the ere ibeji is complete.

The appropriate food for the ibeji consists of epa, groundnuts; ireke, sugarcane; aadun, a mixture of cooked be