Among the Iyagba Yorubas, on the northern fringe of the Yoruba area, it is

said that the first twins came as a result of competition between two wives of
a certain oba. Neither the iyale (the senior wife) nor the iyawo (the junior
wife) had given birth to a male child. Both recognized that whichever of them
could produce a male heir for the oba would have an enhanced position in the
household. So they went regularly to a certain shrine and supplicated the
orishas for boy children. One day the iyale would go to the shrine, the
following day the iyawo. Through their supplications the two wives became
pregnant and produced male children at about the same time. But the
orishas were particularly sympathetic to the younger wife because she was
badly treated by the older wife. And so they gave her male twins, which was
understood by the Oba to be a sign of heavenly favor for her. The iyawo 's
status in the household thereby became enhanced. While among the Yorubas
twins are generally regarded as good fortune, among some other West
African cultures twins were once considered to be omens of ill fortune. One
Yoruba tale reflects this contrary interpretation. It tells of a certain orisha-oba
who suspects one of his wives of stealing his cowries. He lines them up and
forces them to "draw straws," by which process he discovers the guilty one.
This wife subsequently gives birth to twins as punishment for her crime.
Though twins began, according to some renditions of the dominant legend
given here, as abikus children who die and come back again and again to
torment their parents the connection seems to have become vague and
uncertain. Whether there was a higher mortality rate among twins than
among nontwins as would seem likely there is no way of knowing. But
the existence of an enormous number of ibeji carvings, some double, some
single must mean something about the infant mortality rate in general. For
the ibeji figures are records of twin children who died at an early age. These
carvings form one of the most prolific categories of Yoruba wood sculpture.
Each ibeji carving represents a twin child, but it is more than a record or
representation. It is considered a repository or home of a twin spirit, the
object through which communication with a dead twin is achieved. If a twin
dies in infancy the parents have an ibeji figure carved to "replace" it. If both
twins die a set of two carvings is made. The carvings are not portraits. Except
for sexual characteristics and sometimes tribal marks or hairstyling all
the figures made by a particular carver are quite similar. If a family has some
special distinction or attribute, some small variant may be indicated in the
carvings. With few exceptions, the dead twins are conceived by the carver
(and therefore by others) as adults,s, with adult sexual development and
adult features. carvings made in a particular community by various sculptors
tend to have a common style, and by its style the origin of a carving can
frequently be established. The ibeji carvings are treated as though they were
living. If one of the infant twins is dead the mother carries its wooden
representation wherever she carries the living survivor. When she feeds the
living twin she also puts the spoon to the mouth of the carving. If both twins

are dead the mother tends both carvings. She may give a party for dead
twins just as she would have if they were living, inviting children to come and
enjoy refreshments and play games. Dead twins are not referred to as having
died, but as having gone to another place, perhaps to a thriving commercial
center somewhere from which place they will send money or other good
fortune to their parents. The continuing necessity for pleasing the ibejis,
whether living or dead, and for placating the orisha who is their guardian can
be and usually is costly. But the expenditures of effort and money are
weighed against the harm that displeased ibejis can do and the good luck
that satisfied ibejis can bring. Out of this endless pursuit of the goodwill of
twins comes the Yoruba saying, "Dead ibeji expenses are expenses for the
living." There is a general belief, in Yoruba tradition, in rebirth. It is thought by
many that a person who dies will be reborn, sometimes in the same family,
sometimes in a far- off place. If a male child born after his father's death
greatly resembles his father he may be named Babajide or Babatunde,
meaning Father Comes Again. If a mother dies in childbirth a female infant
born to her may be named Iyabo, meaning Mother Returns. It is not certain to
what extent naming a child in this manner may be considered merely a token
of affection for the departed parent. But in the case of abikus, previously
referred to, Yorubas do not doubt that these children die and come back
again at the next pregnancy. Parents try in various ways to break the cycle of
death and rebirth of abikus. They try to divert or discourage a presumed
abiku child from dying. Sometimes they will disfigure it in some fashion so
that its spirit companions will not want it to return to them. It may be given a
name such as Kokumo (Do Not Die Again), Igbekoyi (The Bush Rejects This),
Kotoyesi (One Who Does Not Deserve Honor), or Malomo (Don't Go Again).

Harold Courlander; Tales of the Yoruba Gods and Heroes