SIR: Cosmology, mythology, and ancestral veneration are fundamental aspects of cultural and religious traditions across civilisations. There are similarities and differences between Igbo cosmology, mythology, and ancestral veneration with those found in Chinese Buddhism, Taoism, and Confucianism.
While these traditions arise from different historical and cultural contexts, they exhibit fascinating parallels in their understanding of the universe, spiritual entities, and the role of ancestors in human affairs.
Igbo cosmology
Igbo cosmology is deeply rooted in a tripartite structure: Elu Igwe (The Sky/Heavens) – The abode of Chukwu, the Supreme Being, and other deities. Ala (The Earth) – The domain of humans, spirits, and deities like Ala, the earth goddess. Mmuo (The Spirit World) – The realm of the dead and ancestral spirits.
Chukwu (the Great Spirit) is the supreme deity, but there are also minor deities (Alusi) who act as intermediaries between humans and the divine. Igbo cosmology embraces a cyclical understanding of life, where existence is an interplay of the visible and invisible realms.
The belief in reincarnation (IloUwa) reinforces this worldview, as it suggests that ancestors return in new forms to continue their journey within the community. Cosmic justice is an integral part of Igbo cosmology. The Ofo na Ogu principle ensures that truth and justice prevail, emphasising moral accountability.
Chinese Cosmology: Buddhism, Taoism, and Confucianism
Chinese cosmology is multifaceted, incorporating elements from Buddhism, Taoism, and Confucianism:
Buddhist Cosmology – Depicts a cyclic existence (samsara) influenced by karma and reincarnation, governed by the law of cause and effect. The universe is seen as impermanent, with enlightenment (nirvana) as the ultimate escape from suffering.
Taoist Cosmology centres on the Dao (the Way), the balance of yin and yang, and the Five Elements (wood, fire, earth, metal, and water) that constitute the universe. The Taoist cosmos is self-regulating and constantly evolving in a natural flow.
Confucian Cosmology emphasises order, hierarchy, and the moral structure of the universe, advocating harmony between humans and the cosmos. Unlike Buddhism and Taoism, Confucianism does not focus on the supernatural but instead promotes ethical living in alignment with the principles of Tian (Heaven).
Igbo mythology
Igbo mythology consists of creation stories, folklore, and tales of deities and heroes. One prominent creation myth holds that Chukwu created the world and assigned spirits to different aspects of nature. The story of Eri, the mythical progenitor of the Igbo people, highlights divine intervention in human civilisation.
Eri, guided by Chukwu, is said to have settled in Aguleri, where he established the Igbo way of life.
Other important mythological figures include: Ala (Earth Goddess) – The custodian of morality and fertility. Amadioha (God of Thunder) – The enforcer of justice, similar to the Norse Thor or Yoruba Sango.
Ikenga – A deity representing personal achievement and determination.
Chinese mythology
Chinese mythology also has diverse narratives:
Buddhist mythology features tales of enlightened beings (Bodhisattvas) and cosmic Buddhas who guide humanity toward salvation. The story of Guanyin, the bodhisattva of compassion, reflects the idea of divine assistance.
Taoist mythology includes legends of immortals (Xian) who attain spiritual transcendence through mastery of the Dao. Laozi, the mythical founder of Taoism, is often depicted as an eternal sage.
Confucian mythology – Less mythological, but integrates moral tales and historical legends like that of sage-kings Yao and Shun, who exemplified wisdom and virtue in governance.
Ancestral veneration Igbo ancestral veneration
Ancestral veneration is a cornerstone of Igbo spiritual practice. The dead are believed to influence the living, guiding and protecting their descendants. The Ndichie (ancestors) are honoured through libations, prayers, and sacrifices. Special ceremonies, such as the Iri Ji (New Yam Festival), also serve as a medium for paying respect to ancestors. The Ikenga, a personal shrine, symbolises strength, destiny, and ancestral blessings. It is believed that an individual’s success in life depends on the alignment of their Chi (personal god) with their ancestral spirits.
Chinese ancestral veneration
In China, ancestor worship is deeply ingrained in cultural traditions:
Buddhism encourages merit-making on behalf of deceased ancestors to aid their rebirth in a better realm.
Taoism emphasises rituals that ensure ancestral spirits achieve harmony with nature.
Confucianism promotes filial piety (Xiao), which mandates honouring and remembering ancestors through ancestral halls, rituals, and the annual Qingming Festival, where families clean tombs and make offerings.
Points of comparison Concept of the Supreme Being
Igbo: Chukwu is the ultimate creator.
Chinese: Confucianism and Taoism focus on impersonal cosmic principles (Tian, Dao); Buddhism has no creator deity.
Spiritual intermediaries
Igbo: Alusi (minor deities) mediate between Chukwu and humans.
Chinese: Bodhisattvas (Buddhism), Immortals (Taoism), and venerated sages (Confucianism) play similar roles.
Balance and harmony
Igbo: Emphasises cosmic balance through offerings and rituals.
Chinese: Yin-Yang and Daoism emphasise balance in nature and human life.
Ancestral reverence
Both traditions emphasise maintaining relationships with ancestors through rituals and moral conduct.
Life after death
Igbo: Belief in Ilo Uwa (reincarnation) where ancestors return within their lineage.
Chinese: Buddhist reincarnation, Taoist immortality, and Confucian reverence for ancestral continuity.
Influence on cultural and social life
Both Igbo and Chinese spiritual traditions influence their societies:
Moral frameworks – Confucianism and Igbo traditions stress ethical conduct and respect for elders.
Political structures – Igbo republicanism aligns with Confucian bureaucratic hierarchy.
Festivals and rituals – Both cultures have elaborate ceremonies that integrate mythological and ancestral elements.
While Igbo and Chinese traditions differ in theological structures and cosmological models, their shared emphasis on cosmic harmony, spiritual intermediaries, and ancestral veneration illustrates the universality of human religious experience. Both societies maintain a deep reverence for their ancestors, promote ethical conduct as a path to balance, and recognise the interconnectivity of the seen and unseen worlds.
By analysing these traditions, we gain deeper insights into the commonalities and divergences in human spirituality. Such comparisons not only enrich our understanding of global religious philosophies but also highlight the interconnectedness of human civilisations.
Uche J. Udenka, social and political analyst can be reached via
#AfricaVisionAdvancementTrust.
