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Clan System Of Agîkûyû

It has now become apparent that the Greeks and the rest of the world borrowed their philosophy and sciences from the land of Kemit, Ancient Egypt. The Egyptians had subsequently been educated by the Agu, the ancient races from the African hinterland. In time the tables seemingly were turned, and world outside of Africa seemed to make progress in leaps and bounds, of what the world to date has considered as progress, while Africa sat upon their lees, and smoked a little tobacco. The proof from Egypt to the rest of the world is traceable, but not much has been related of the ancient source of which the Egyptians themselves had been nourished. Indeed, the African, after having led in the education of the world from its primitivity, did realize the climax of civilisation and having clearly learnt their lessons, had opted for the manner of existence that was most pragmatic for both society and the ecosystem upon which earth inhabitants are dependents. That was until the rude entry of the European Colonialists in their scramble and partition of the world, whence they had achieved a couple of magic tricks of innovation by which they would transform the world to their suitability, as would launch them as masters above the rest. Their transformation of the world eventually has gone its full cycle and presently it is clear that the technological innovations and the new way of life upon the earth is untenable and a threat to the life of the earth itself. There is presently the global efforts to rectify the ills of modern civilization, which unfortunately is boding poorly for lack of the requisite knowledge, sacrifice and determination to reset the earth to its defaults. The knowledge being sought has remained concealed in plain sight within some specific aspects of the cultures and philosophies of ancient lore.

In one such demonstration of the ancient wisdom hidden in mythology, the Agîkûyû narrate that the offspring of the first couple, was the nine full daughters, who indeed were ten, but owing to the taboo practise of not counting living beings, lest they perish as features also among the Hebrews, these were always described nine full. The nine and the full daughters of Gîkûyû and Mûmbi, the wisdom of creation are likewise metaphorical in their entitlements. Now these had their names as;

  1. Waithîra the beautiful, or  Wangeci, mother of  Angeci, Aithîrandu
  2. Wanjikû the gossip or narrator, mother of Agacikû
  3. Njeri the devoted,  or Wacera, mother of Aceera
  4. Wanjirû the generous, mother of Anjirû
  5. Wairimû the Ogre, or Gathigia, mother of Airimû, Agathîgia
  6. Wangûi the clever, or Waithiegeni,  mother of Angui, Aithiegeni
  7. Wambûi the talker, mother of Ambûi
  8. Wangarî the farmer, mother of Angarî, Aithekahuno
  9. Wakiuru the rainmakers or  Nyambura,  mother of Akiuru, Ambura, Ethaga

Now certainly the same names have earth language inferences. Waithîra means the one of marvellous brilliant intelligence, and hence only was summarized as the beautiful one. Wangûi was called the clever one, but the Sanskrit root refers to the one in black and hence intones cleverness of mysticism. The ngû sound inspires mysticism, the forbidden or the demonic. He that is tied to the forbidden, as in breaking the ancient gnomes and taboos would be thus classified. Njeri would denote one that acquires much wealth such as in trading. Wanjikû is one who overcomes deficiencies and contempt. Wanjirû then overcomes elements of might such as battle, divisions and as such is a ruler. Wairimû can both be transcribed as a dullard or fool as well as an ogre, but is also a proud haughty person as means the Gathigia name. Wambûi is the self established especially in semantics. Other than holding the traditions of the people, the syllable bhû inspires existence and life and as such those whose occupation revolves around health issues. Wangarî ensures the productivity of necessities and possessions.  Wakiuru is tied up with limiting the activities of men vis-à-vis the factors that ascertain the rain cycle. Wamûyû is the one bound to the quest of deep emanations of wisdom and his hard work certainly bears fruit.

Such descriptions of the nine faculties of the societies of men feature in all ancient cultures and religions. The varieties of figs in the East, was even propagated to encompass nine types. Indeed, it was from these ancient sources that Plato describes his famous chariots philosophy, which largely is a central teaching of philosophy and a central pillar in Western learning. In Plato’s Chariot allegory, he compares the human soul to a charioteer driving a chariot driven by two winged horses with the aim of ascending towards the place of the gods. Of the two horses, one is noble but the other is of opposite breed and character. Attuning the two horses to reach the same goal will have a diverse variety of outcomes, as either one or the other horse influences or forces the other from the articulated goal. The charioteer represents intellect and reason, the components of the soul which directs one to truth. The one horse represents rationale, moral impulse or the positivity in life such as natural impulses of positive trends and outcomes. The other horse represents irrationality of passions, appetites or concupiscent nature. The aim of the charioteer is to direct his opposing natures to unison and towards enlightenment. It’s in essence the proverbial journey through life which eventually plateaus at one of diverse certain outcomes. Once the dynamism of the two opposing natures is resolved, then the soul obtains the final potential of reaching to a certain level of enlightenment. Even for those who are able to attain to enlightenment, keeping the soul in that state has its complications and the black horse of forgetfulness pulls them back to the ground whence the soul loses its wings and is incarnated-resolved-deposited into one of nine kinds of persons, according to how much truth it perceived and retained in self. Just as the level of education one matriculates in determines to al arge extent the rest of their professional lives and potentials. In order of decreasing levels of truth seen, the categories are:

  1. philosophers, lovers of beauty, men of culture, or those dedicated to love;
  2. law-abiding kings or civic leaders;
  3. politicians, estate-managers or businessmen;
  4. ones who specialize in bodily health;
  5. prophets or mystery cult participants;
  6. poets or imitative artists;
  7. craftsmen or farmers;
  8. sophists or demagogues; and
  9. tyrants

In comparison to the architecture of the Agîkûyû society, the nine classes accounted for above, the tenth category would encapsulate the soul of one that is able to achieve and maintain the proper velocity to enlightenment and to remain within the correct disposition to truth. Plato in his allegory did not configure this option and thus omitted its description. In the Judeo/Christian, Semitic and African religions, the tenth portion of wealth is described as a tithe that returns to the Deity. The tenth category of enlightenment when aspired belongs to the supreme enlightenment, and is immeasurable hence unaccounted.

The mystic number nine of ancient world philosophies hence is established to have been entirely sourced from the spiritual naming of the universe according to the true nature of forms, and was the basis of the Platonic culture that is the basis of the philosophy of existence. The astute earth language intonations of the clan names of the Agîkûyû spell out word for word the description of the faculties of existence that man ultimately resolves to and as was according to Plato’s anecdote of the chariot. The spiritual aspirations and achievements of humanity are thus known in Gîkûyû as the nine full clans. Any society extant has had to deal with these diverse manifest clans within them as they entail the building blocks of a complete society.

These clans of Agîkûyû society are hence observed to be the attributes or aptitudes of the individual to what career is most appropriate for them in society. One may esteem themselves a philosopher while their true aptitude is in craftsmanship, and hence their eventual output as philosophers will be greatly wanting. Others may try enterprises and business where their true calling is in service, hence their business enterprises will ever be failing, where others encounter success. A clear definition and outline of the sub-groups of society however may not exist, for one may be a farmer and craftsman while at the same time a philosopher. It was on such premises among them that almost everyone considered themselves as being of the clan of Angari, (farmers, craftsmen and soldiers). Traditional society already had this manner of career aptitude test, and which was incepted from antiquity and kept alive, vibrant and active in diverse societies of the world. The western societies conscripted this in Plato’s philosophy as above noted, and ostensibly Plato had derived the philosophy from a more ancient resource, possibly the Agîkûyû culture.

a figtree of the wild africa The association of the figs in antiquity was for its relation to the Gîkûyû as the tree of wisdom by which to order and understand the dynamics of social structure. The cultivation of figs in the ancient world was in association to refertilizing the earth. This is the reference of the Adam and Eve having covered themselves at first with fig leaves, after having realized they had gone astray for consuming the forbidden fruit, which had repercussed to their being defenseless and naked to the vagaries of nature and evil. The fig also as the symbol of fertility is comparable to the allegory of the nine-full daughters, where the value of the woman is indeed the key to increase, and associated productivity.

The ideal society however could function smoothly without the impediments of the two categories of negative influence. It was on such premise that the Seers of the Agîkûyû envisioned a future time when the two clans would be left aside and the community would proceed with the seven, or to be more appropriate, the seven full.

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