The Story of the Origin of the Kikuyu Community

 

The Story of the Origin of the Agîkûyû People.

The Story is told that God (Ngai) created Gîkûyû and Mûmbi, the founders of the Gîkûyû Nation. Together Gîkûyû and Mûmbi had nine beautiful daughters plus one.

The Gîkûyû Nation is named after Gîkûyû the patriarch but it is by courtesy that the nation refers to itself as Nyûmba ya Mûmbi. (The House of Mûmbi)

According to one of the myths, God took Gîkûyû on top of Mount Kenya (Kîrî-Nyaga), the mountain with a white spot where God lived while on earth. While up there God showed him the land He had given him. In the West from Mount Kenya is the Aberdares (Mûtambûrûko wa Nyandarûa) all the way to Ngong Hills (Kîrî Mbîrûirû). In the South upto Kilimambogo (Kîa Njahî) and in the North all the way to Garba Tula (Karî Matûra). He further promised him that he would bequeath him all what Gîkûyû laid his eyes on.

He then pointed to him a spot full of fig trees (Mîgumo) and commanded him to descend and establish his homestead there. That selected spot is known as Mûkûrwe wa Nyagathanga (in present day Mûrang'a County)

After Gîkûyû descended to Mûkûrwe wa Nyagathanga, he found a very very beautiful woman. And just like Adam of the Bible he was speechless. He named her Mûmbi and like every other man who finds a beautiful woman, he married her. She became the founding Goddess of the Agîkûyû Nation. 

Together Gîkûyû and Mûmbi had nine beautiful daughters.

• Wanjirû 

• Wambûi

• Waceera (Njeeri)

• Wanjikû 

• Nyambura (Wakîûru)

• Wangeci (Waithîra)

• Wairimû (Gathigia)

• Wangarî 

• Wangûi (Waithiageni)

These nine deities/daughters founded the nine Kikuyu Clans. Gîkûyû and Mûmbi had a tenth daughter 

• Wamûyû (Warigia)

but according to his traditional beliefs it was a taboo to pronounce the exact number of children or even domestic animals one had. It is in this respect that Wamûyû was and still is not counted as the tenth daughter. Instead it was customary to say “Kenda Mûiyûru” meaning “nine is complete”

How the Nine Daughters of Gîkûyû Got Married

When the time came for the nine daughters of Gîkûyû to marry and establish homes of their own, there were no men among them to take as husbands. Faced with this great challenge, Gîkûyû did what he always did in times of need—he sought the guidance of God (Ngai).

He went to pray under the sacred fig tree, the Mûgumo. God heard his prayer and instructed him to offer a sacrifice of a spotless ram. He was also told to have each of his daughters prepare a straight rod, each of which was equal in length to her own height.

The nine daughters did as they were instructed and brought their rods to their father. (Remember the tenth daughter was still very young and therefore did not take part in this ritual). Gîkûyû prepared the ram for sacrifice and lit a fire beneath the sacred Mûgumo tree. He laid the rods over the fire as a roasting rack (Rûtara) and placed the ram meat upon them.

As the ram roasted and smoke rose from the fire, a miracle occurred: from the smoke emerged nine handsome young men. Gîkûyû welcomed them into his homestead, and each man was given one of the daughters to marry, matched according to the height of her rod.

The newly married couples then left Gîkûyû’s homestead to establish their own homes. Each daughter, endowed with her own unique qualities, became the founder of a family line that grew over generations into a clan. These clans form the foundation of the Kikuyu society, and every Kikuyu today traces their identity back to one of them.

So what happened to the 10th girl Wamûyû

Wamûyû also known as Warigia or Wanjûgû was still very young when the rest of her elder sisters got married. She therefore remained at home with her aging parents. So many myths argue why she remained unmarried. Despite her marital status, Wamûyû is considered a significant figure in the Gîkûyû culture, representing the unmarried and of course those who return home after marriage due to unavoidable circumstances.

Though unmarried, Wamûyû still bore a clan of her own. Many speculations suggest how she conceived and I will highlight one of them in the text below.

The Making of Nine Plus One Clans.

• Wanjirû - Mother of the Anjirû Clan.

• Wambûi - Mother of the Ambûi Clan

• Waceera (Njeeri) - Mother of the Aceera Clan 

• Wanjikû - Mother of the Agacikû Clan 

• Nyambura (Wakîûru) - Mother of the Ambura Clan also known as Ethaga Clan

• Wangeci (Waithîra) - Mother of the Angeci Clan also known as Aithîrandû Clan 

• Wairimû (Gathigia) - Mother of the Airimû Clan also known as Agathigia Clan.

• Wangarî - Mother of the Angarî Clan also known as Aithekahuno Clan 

• Wangûi (Waithiageni) - Mother of the Angûi Clan also known as Aithiageni Clan 

The last but not least Gîkûyû and Mûmbi had a daughter whom we shall not count as the tenth. Let's just call her 

• Wamûyû (Warigia) - Mother of the Aicakamûyû Clan 

Unique Characters of Each of the Gîkûyû and Mûmbi daughters

Wanjirû - Anjirû Clan

Wanjirû was the eldest daughter of Gîkûyû and Mûmbi and became the mother and founder of the Anjirû Clan. As the firstborn, she inherited from her father Gîkûyû the sacred rituals and deep spiritual wisdom (Kîgongona gîa Gîkûyû). That is the main reason the Anjirû Clan emerged as the seers and prophets of the Gîkûyû people.

The clan is also renowned for producing leaders and healers and was entrusted with the responsibility of defending the entire Gîkûyû Nation with the instruments handed over by their father. They had the reputation of being powerful medicine men. In times of war, warriors received protective charms from the Anjirû clan. They also were known to have a strong connection with nature.

The Anjirû are known for their exceptional generosity; when one visits their homesteads, the proverb “Ng’aragu ndîhoyagwo ûhoro” immediately applies—a hungry person is not questioned. One is fed first before any conversation begins.

Like all clans, they have their shortcomings. They are often quick-tempered and may exhibit traits of jealousy. Many of their leaders are strong-willed, hands-on, and at times authoritarian in style. When their boundaries are crossed, they are known to respond firmly and decisively.

Wambûi - Ambûi Clan 

Wambûi was the second-born daughter of Gîkûyû and Mûmbi and became the mother and founder of the Ambûi Clan. She was renowned as the most beautiful among the daughters of Gîkûyû, her beauty and pride were likened to that of the zebra. This earned the zebra its name, “Wambûi mûrîndû or Wambui mîcore.”

The Ambûi Clan is naturally entrepreneurial, questioning everything rather than accepting words at face value. They are skeptical and analytical by nature; to obtain anything from them, one must be very persuasive and convincing. They are also known for their strong memory—debts are never forgotten and one must always be reminded to repay. This clan arises produces very capable and effective leaders.

Like all clans, the Ambûi have their shortcomings. They are often described as cunning. An old story recounts of a time when there was severe drought and girls were exchanged for food. Wambûi, however, had no daughters—only sons. She disguised one of her sons as a girl and exchanged him for food from her sister’s clan, the Aithîrandû. After the exchange, the boy sneaked and secretly returned home.

When the Aithîrandû later came to the Ambûi homestead to claim the “girl,” the Ambûi did not reveal their trick. They told the Aithîrandû to search for the girl elsewhere. They kept the food and insisted they had no other girl to give. To this day, the two clans have never fully resolved this dispute. They keep on reminding each other of the incident and swearing how the truth will one day come out in the open.

Waceera - Aceera Clan

Waceera, also known as Njeeri, was the third-born daughter of Gîkûyû and Mûmbi and became the mother and founder of the Aceera Clan. This clan is known for its love of travel. However, stories are told how they rarely journey with their own clansmen, instead preferring to travel and associate with members of other clans. This trait is captured in the Kikuyu saying, “Mûceera ndaceraga na Mûceera ûrîa ûngî.”

The Aceera also tend to associate with the wealthy. Their constant movement exposes them to new ideas that enable them to invent and innovate. These inventions are then shared or sold to others, making the clan a source of creativity and enterprise within the Gîkûyû Nation.

Like other clans, the Aceera have their shortcomings. They are often accused of being dishonest and, when aware that someone possesses resources, may resort to deceptive means to acquire them. They are also described to have a tendency to be more corrupt and are quick-tempered.

Wanjikû - Agacikû Clan 

Wanjikû was the fourth-born daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Agacikû Clan. The Agacikû are known as the most hardworking of all clans. They are deeply committed to their work and are often said to arrive late at gatherings because they rarely spare time away from their duties.

They dislike deception and prefer to conduct their affairs openly and honestly. Borrowing is frowned upon among them, as they value self-reliance. When a poor young man seeks to marry one of their daughters and demonstrates a strong work ethic, the Agacikû are willing to give their daughter in marriage, believing that diligence will eventually yield prosperity.

Their leaders are difficult to corrupt and are regarded as people beyond reproach. Agacikû women hold deep affection and respect for their men, to the extent that they would rather serve their husbands food first before serving their children.

However, the clan is not without shortcomings. They are known to be loud and can sue you on vexatious grounds. Agacikû women have a strong tendency to fiercely defend their men whenever they sense conflict.

Nyambura or wakîûru - Ambura or Ethaga Clan 

Nyambura, also known as Wakîûru, was the fifth daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Ambura Clan, also known as the Ethaga Clan.

Nyambura is said to have given birth to a child with a dark spotted tongue. The dark spot signified some hidden strength and powers. 

The clan is also believed to possess spiritual powers that could command rain to stop falling. In Kikuyu, these powers are known as Gîta and Gîthemengû, meaning the ability to bless and to curse.

The Ambura Clan used their powers to protect the Agîkûyû community as well enriching themselves by the same powers.

There is a Kikuyu proverb that says:
“Mwîthaga atongaga na ûtûkû,”
which means “The Ethaga obtain their riches at night.”

This saying reflects the belief that people from other clans often seek the services of the Mwîthaga secretly at night. These services, which come at a cost, are said to be the source of the clan’s wealth. 

A story is told of one day in the village when some naughty young men stole a large number of sheep from a wealthy man. They sold the animals and shared the proceeds among themselves.

When the theft was discovered, the wealthy man sent word throughout the village: if his sheep were not returned by the next dawn, no one should blame him for whatever consequences they might face thereafter.

The fathers of the village, each with their wisdom and not certain if their own sons were involved, acted quietly in the night to mitigate the situation. They each secretly took sheep from one's own herd and delivered them to the Mwîthaga of the village.

By morning, the Mwîthaga had gathered enough sheep for himself and enough to return to the wealthy man. You see, just one night and one incident was enough to make a Mwîthaga rich. How hilarious.

Just like the rest of the clans, the Ethaga had their shortcomings. Some used the powers for their own self to harm others. The jealousy cursed whoever they complimented. They could kill animals or plants by a mere glance. Members of other clans kept vigil with those suspected to have jealousy motives. And if by any chance the curse affected an innocent child or animal a spit on the face by any other Mwîthaga of goodwill was enough to wipe the curse out.

Wangeci or Waithîra - Aithîrandû Clan or Angeci Clan.

Wangeci, also known as Waithîra, was the sixth daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Angeci Clan, also known as the Aithîrandû Clan.

Among the Agîkûyû clans, the Angeci (Aithîrandû) are regarded as perfectionists. They are known for their intelligence, sharp minds, and exceptional oratory skills. Members of this clan are often admired for their ability to speak persuasively and defend their ideas with confidence. “Gûithîrania ndeto.”

However, their main shortcoming is their strong-willed nature. They are said to be quick to engage in fights or confrontations, especially when they feel their work, reputation, or efforts are being disrespected or undermined.

Wairimû or Gathigia - Airimû Clan or Agathigia Clan 

Wairimû, also known as Gathigia, was the seventh daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Airimû Clan, also known as the Agathigia Clan.

Members of this clan are traditionally known for their large and powerful bodies. Because of their strength and imposing stature, they were often relied upon to defend the Agîkûyû community from intruders and external threats.

In times of confrontation, the Agathigia are said to be relentless and unwilling to withdraw until victory is achieved. When matters requiring judgment arise, they are known to sit impatiently—gûthigîria gîtî, from which the name Agathigia is derived—demanding swift and decisive justice. Their approach to justice is described as justice by fire and by force, reflecting their uncompromising and forceful nature.

Wangarî - Angarî Clan or Aithekahuno Clan 

Wangarî was the eighth daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Angarî Clan, also known as the Aithekahuno Clan.

According to Kikuyu oral tradition, Wangarî gave birth to a premature child. The baby was nurtured in a traditional pot just like incubation until he gained strength. For this reason, the clan came to be known as Aithekahuno, meaning “those of premature birth.” 

Members of this clan are traditionally described as very economical and protective of their possessions. Stories are told of how stingy and selfish they are. They are said to hide food whenever a guest knocks on their door unexpectedly. They are also said to avoid contributing to charitable causes, often giving reasons that they have nothing to spare. (Nî marî ûkarî)

The Angarî (Aithekahuno) are known for keeping secrets and are described as fierce, likened to leopards. Their women are traditionally portrayed as strong-willed and resistant to submission, a trait said to sometimes lead to conflicts within marriage settings where they are involved.

Wangûi or Waithiageni - Angûi Clan or Aithiageni Clan.

Wangûi, also known as Waithiageni, was the ninth daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Angûi Clan, also known as the Aithiageni Clan.

This clan is renowned for its vocal talent. They are regarded as the melody makers of the Agîkûyû community, known for producing the finest and most captivating sounds. Because of their habit of traveling from place to place to sing and perform, they came to be called Aithiageni, meaning “those who travel elsewhere.”

One of their noted shortcomings is that many members are said to marry late. Their love for travel and singing exposes them to many choices, making it difficult for them to settle with one partner. Some of their men are traditionally described as highly charming and promiscuous (nî ciûmbani), as their gift of song attracts many admirers.

Despite this, they are said to fear being hated and are generally calm when not singing. They are lovers of peace and harmony. In addition, the Angûi are gifted with a keen eye for quality goods, often willing to pay even double the price in order to acquire the best commodities.

Wamûyû or Warigia - Aicakamûyû Clan 

Wamûyû, also known as Warigia or Wanjûgû, was the last daughter of Gîkûyû and Mûmbi. She is the mother and founder of the Aicakamûyû Clan.

In traditional Agîkûyû belief, it was a taboo to pronounce the exact number of children one had. For this reason, Wamûyû was not counted as the tenth daughter. Instead, it was customary to say “Kenda Mûiyûru,” meaning “nine is complete.”

Wamûyû was born at a time when her nine elder sisters were already mature and ready for marriage. When Gîkûyû sought divine help to obtain sons-in-law for his daughters, Wamûyû was still too young. By the time she reached maturity, her parents were already old, and she remained at home unmarried.

While still living in her mother’s house, Wamûyû conceived a child. When Gîkûyû asked Mûmbi how their daughter had become pregnant, Mûmbi found it difficult to explain. From this incident came the Kikuyu expression used when an unmarried girl conceives while still in her mothers house: “ihu rîa riko” — a pregnancy of the kitchen. 

This event marked the beginning of the Aicakamûyû Clan. Many theories exist regarding how she became pregnant and how her lineage developed.

One widely told account says that during a circumcision ceremony, one of Wambui’s sons was overwhelmed by pain and due to panic he fled to hide at his grandmother’s home. There, he encountered Wamûyû—his aunt—who was described as irresistibly beautiful. The two are said to have had relations, resulting in her pregnancy.

Gîkûyû, who was both father to Wamûyû and grandfather to the young man, was deeply displeased. He sent them both away far from his land, and they journeyed south, passing Mount Kilimambogo (Kîanjahî). There, they established a new home, which is traditionally said to have become the origin of the Akamba Community.

The Akamba Community are described as humble and generous people in all aspects of life. If you know you know. “Ciunagwo rûkomo kîmenyi amenye” 🤣🤣

Conclusion

Together, the daughters of Gîkûyû and Mûmbi form a moral, social, and symbolic framework through which the Agîkûyû people explain clan identity, character, and interrelations. Each daughter represents a foundational principle—spirituality, industry, creativity, strength, speech, music, or resilience—while the uncounted tenth daughter Wamûyû preserves the sacred balance of tradition and unavoidable shortcomings in any community.