YEMAYA

One transcendental theme carried from the Ifa religion throughout Cuba, Brazil and the New World is the personification of the African gods. Each Orisha has unique characteristics, both good and bad, that manifest in human life.

Some other characteristics associated with Yemonja/Olukun are:
love for children
a very strong temper which is slow to erupt
a sincere caring feeling for others
ability to see other perspectives
very domestic
very protective of offspring
attraction for streams, oceans, and lakes
able to forgive easily
a calm attitude
money comes easily and without worry
emotional well being is most important
very caring and comforting
a quiet sense of sensuality

By exploring Yemaya's symbol as the ocean we notice these characteristics. The tides represent Yemaya desires to protect and nurture all her children, by rocking the world as if it were a cradle. The tides demonstrate that Yemaya is "sometimes still, sometimes violent." Since Yemaya is considered the greatest mother there is no surprise that she is very sexual. The motion of the tides is reflective of her seductive hips which she moves side to side. In many cases she is portrayed as having large buttocks and healthy hips. This duality of beauty and destructive power illustrates the widely held view that Yemaya represents the dynamic play of opposites. Yemaya is very moody and protective. Since nothing can resist water she is also respected for her strength. Yemaya drowns those who hurt her children.

Besides the fish, peacocks with their beautiful blue iridescent feathers and ducks also represent Yemaya. Blue is her color and those who worship Yemaya wear a necklace of clear and blue beads. In addition to a necklace, those who worship Yemaya wear a blue dress complete with seven layers to represent the seven seas. In a Yemaya ceremony everyone dances in a circle and the altar is in the form of a circle. A circle represents the eternal cycle of life. Both the half moon and a star are symbols of Yemaya to show that her beauty can't be represented by just one heavenly body. Since Yemaya is very vain, she appreciates jewelry, perfume, and flowers. Anything that come from the sea is a symbol of Yemaya. It is said that her axé, her energy comes through rocks and shells from the sea

OLOKUN

In Yoruba culture Yemonja is directly linked to a male energy- Olukun. According to Niemark, both orisha compliment each other. Where Yemonja is worshipped as being caring and motherly, Olukun balances her strong feminine powers with his steadfast male energy. Olukun is the orisha who resides in the dark depths of the ocean underneath Yemonja who stays within the upper layer of the ocean. While Yemonja is associated with life, fertility and creation, Olukun is respected for his ominous power that has no perceived limits or boundaries. In the Ifa tradition, Olukun is connected with wealth, and untold treasures. Therefore the ominous energy and power of Olukun balances the motherly and compassionate qualities of Yemonja. Properly combined and respected, these two Orisha unite to form Yemonja/Olukun. United Yemonja/Olukun offer enormous protection, love and unlimited energy. An Ifa myth told by Niemark illustrates this dynamic duality:

...Orunmila, who, during a time when the water Orisha were said to be angry with men, was informed in a dream to go to the ocean shore and offer sacrifice. Others had been afraid to approach the awesome angry ocean energy, but Orunmila did as instructed. After he had offered sacrifice, a huge wind began to whip the ocean in to mountainous waves. Suddenly one wave, so huge that it blotted out the sky and sun, rose directly in front of Orunmila. He was afraid that he would be swept away to his death by it. Instead of sweeping him away, however, the wave hovered directly over his head and then seemed to settle gently to the shore at his feet. As the water receded back in to the ocean, Orunmila looked down to see mounds of pearls and precious stones left by the water. Once again, the Orisha had been appeased and humankind had been rewarded. (pg. 117)