The Yoruba tribes of Nigeria and of the Benin Republic in West Africa were one of the most urbanized sub-Saharan Africans in the pre-colonial era; their history of town-dwelling goes back to over 500 A.D. In these groups, women are known for having an extraordinarily high birth rate of twins (approximately 45 of every 1000 births result in twins). This phenomenon has given rise to the cult of the twins and its accompanying rituals.

Ibeji Twins

If a woman should give birth to twins, it is believed by the Yoruba’s that these children would bring wealth and joy to the family because of they are seen as special and powerful gifts from God. A special religious ceremony would be held to celebrate the birth of these twins, during which songs, praise and serving of special food to the twins would be done in order for them to maintain their favor with God and their family. If one of the twins should die, the Yoruba regarded this as having serious implications for the survivor, as, due to the prevalence of a belief in reincarnation, it is felt that the living twin was in danger because both twins shared one soul and the dead child and the living are viewed as one.

 

 

To prevent any harm from coming to the surviving twin, or to the womb of the mother, a Babalawo (a community Ifa priest) is consulted by the family. He would instruct the parents to carve a small wooden figure resembling the dead child. The construction of the figure is done by following careful instructions: its size must be ten inches high, with a very large head, as it is said that the spirit resides in its head. After completion, the soul of the dead child is then transported into the figure by the Ifa priest, and then given to the grieving parents to be taken home to be cared for like they were caring for a real child.

The figure(s) are called ere Ibeji. Ibi means born, eji means two, and ere means sacred image.

Yoruba mother with the Ibeji figure of her dead child.

A ceremony would be held by the mother and father who would also invite relatives and neighbors to be a part of their celebration of the arrival of the Ibeji figure in their home. The figure or figures would be fed and clothed just as it would be in real life, their body or bodies would be anointed with oils. This would stay in the mother’s bedroom, close to her bed, on a mat where it spends the night wrapped in cloth to keep it warm. The wooden Ibeji figure would be worn by the mother, tucked in her waist cloth and would be taken where ever she goes. The care and “feeding” of the figure(s) will become a part of the mother’s daily routine to ensure the health and wellbeing of her surviving child or her ability to bear children in the future.

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References

• Parrinder, Geoffrey. African Mythology. London: The Hamlyn Publishing Group Ltd., 1967.
• Mbiti, John S. African Religious & Philosophy. London: Heinemann Educational Books Ltd., 1967.