Tracing My Roots

I have always wanted to know about the origins of my people. Please don’t refer to my recent tirades about getting burdened by being Kikuyu. That was a political position. Today I am looking at the cultural foundation of my people. Earlier this week, I went on a quest. I wanted to find out what makes us tick as a community. The obvious next stop for me was my community’s place of initial dispersal; a Garden of Eden of sorts.

Dispelling Popular Belief

I, like a lot of other people, have always believed that the Kikuyu community hailed from Nyeri. This is not the case. We all came from what is today Murang’a County. We came from a place known as “Mũkũrwe wa Nyagathanga” and this is where I decided to go and learn more.

The Trip

I travelled by shuttle (9 seater van) to Murang’a town on Monday afternoon and spent the night there. Early on Tuesday morning, I boarded a matatu (14 seater van) headed to Kĩrĩainĩ (another town) and about 30 minutes later, alighted at a place locally known as Ha-Kamama. There was a boda boda (motorbike taxis) shed but the last one left as I approached. On enquiry, I was informed that the Mũkũrwe wa Nyagathanga shrine was about 3 Kilometres away; on a murram road that branched off to the left. I decided to walk since it was still early. I walked and arrived at the shrine at 7.30 a.m.

I found a very helpful guard but the old men who take care of the place had not arrived. He tried calling them on their mobile phones but none could be reached. As I was waiting, another ‘adherent’ arrived for prayers carrying a well-fed cockerel, ostensibly to sacrifice at the altar. Neither the other man nor I were allowed to go beyond the waiting area next to the gate until the custodians arrived. We waited patiently until one of the elders arrived at around 10.00 a.m. He immediately commenced teaching us how Gĩkũyũ, the father of the Agĩkũyũ people, ended up at the spot from where he started the community.

The Creation

God created Gĩkũyũ on the top of Mount Kenya known then as Kĩrĩma Kĩrĩnyaga (meaning Mountain of the Ostrich, a sacred bird). He then set him off on one of the tributaries of the Sagana (Thagana) River up on the slopes of the Mountain. He told him to follow the river until he found a Mũkũrwe tree on which a particular species of birds known as Nyagathanga were feeding. He found many Mũkũrwe trees on the way but none of them had the birds until he got to that spot. He found the tree with the birds exactly as described by God and he immediately made it into his shrine from where he always prayed to God facing Mount Kenya.

The Territory

God had further instructed Gĩkũyũ that once he found the place, he would give him the surrounding territory. He told him that his descendants would occupy all the area bounded by the four mountains. These were Mount Kenya to the North, the Abedare Ranges to the    West, the Ngong hills to the South, and Ol Donyo Sabuk (also known as Kilimambogo) to the East. 

 The Clans

While there, God brought a woman to Gĩkũyũ. He was awed by her beauty and he said, “Truly, God is a creator!” He therefore named her Mũmbi, which means ‘the creator’. They started living together and gave birth to nine daughters each of whom was named for her unique characteristics.

The first one was named Wanjirũ because she was dark skinned. The second one was named Wambũi because she was as beautiful and gracious as a Zebra. The third one liked to wander around and so was named Wacera or Wanjeri which means ‘the wanderer’. The fourth one liked to gossip and was called Wanjikũ or Wanjukũ. The fifth one was born during heavy rains and was named Wakiuru or Nyambura. The sixth one was a perfectionist and extremely well organised. She was called Waithĩra or Wangeci. The seventh one was very tall and was named Wairimũ in comparison to the giant ogre of ancient folklore. She was also known as Gathigia.

The eighth daughter was mean and did not like sharing anything with others. She was therefore named Wangarĩ. The ninth one liked to sing and she was named Wangũi which means choirmaster. She was also referred to as Waithiegeni.

The tenth daughter was born long after the other nine. She loved eating the fruits of the Mũkũyũ tree just like her father. She was therefore named Wamũyũ. She was also known as Warigia on account of being the last born.

The Suitors

When the first nine daughters came of age, they desired to get married and have children of their own. They asked their father to get them husbands. He sent them to cut sticks from the forest. Each of them was instructed to cut a stick as tall as her. They brought the sticks to their father and he placed them together. He prayed to God who sent a violent thunderstorm. Sparks fell from the lightening and as soon as they touched the sticks, they were transformed into handsome young men. The nine girls each went and took the man who was of her height and they got married. They had many children, and spread out over the entire territory given to Gĩkũyũ by God.

The Last Born

At the time of Wamũyũ’s birth, her nine sisters were already married. One day, a son on Wanjirũ, the first born, came to visit Gĩkũyũ, his grandfather. He was attracted to Wamũyũ although he was not aware that she was his aunt or even that they were related in any way. They became intimate and before long she was pregnant. A major scandal ensued and the two were banished. They left together and moved out of the Gĩkũyũ territory beyond Ol Donyo Sabuk to the East in today’s Ukambani. They are said to be the ancestors of the Kamba people.

P.S. What I have shared here today is just a titbit of what I was taught by the elders at Mũkũrwe wa Nyagathanga Shrine. Anybody willing to learn this and more, can visit the shrine and get the knowledge of our old men and women. So much wisdom is buried in culture and all of us need to be more curious. And by the way, I belong to the Wacera clan.