the arcane perpetual guardians of the esoteric and ethereal earth science.


Origins of Gî-kû-yû

Although the oldest inhabited land of the world is loosely known to be Africa, scientist are perpetually wondering about the rest of the details with too often shifts and turns in their theories. The cultural values of the ancient African were exponentially different from those of other peoples of the world, and of the present times. For instance, whereas to a large extent the rest of the world practised elaborate burial rites the African uptil the 18th century rather recycled their dead into the natural biosphere by leaving the dead to be consumed by the Hyaena. It is the same lesson observed in nature that the earth recyles all matter perpetually for the smooth continuity of life. The African belief system as such did not care to preserve their dead but rather believed in the spirituality of the soul, where the body was of null relevance after death. The African in both life and death did not impose himself on the enviroment but rather merged into the natural ecosystem, hence the absence of archeological proof of the antiquity of the African history. The antiquity of the African people therefore can only be observed from the continuity of their cultures and the lessons of their mythologies. These were handed from one generation to the next orally, as the certain means of safeguarding their most precious knowledge from falling into the realms of their antagonists. Thus in spite of the systems of writing having been extant within other regions of the world, and that indeed it was the Ethiopians who first configured hieroglyphics a method of writing, the most sacred and dear knowlwdge to the Africans would not be crafted anywhere else for preservation other than in the cultural practices of the peple and in their lives. Either that, or in the shifting of power from generation to generation saw to the erasing of the written histories of Africa, save that which a few ancient scholars have alluded to. Seemingly thereafter, the African generally recorded their knowledge and history within the fabric of the culture with the ink of oral traditions. More than sufficient has been asserted of the greatness of Ethiopia in antiquity, but without establishing the core values and science for which the fame of Africa was established. It is time to institute the re-emergence of the mysteries of the universe as espoused by the mûndû mû-irû, the global citizen.

The ancient race of who descended from the Upper Nile down into Egypt and the rest of the world has been identified as the Anu or Agu. This Anu is related as haveing founded the Heliopolis civilisation of Egypt. The Anu relation latter gave to Heliopolis the identity of On. Agu from Agî-kû-yû perspective refers to the ancient times, the Agu na agu fame. The land of Ethiopia in antiquity was not confined to its present day boundaries, but then referred to all the territory south of the land of Egypt and Libya. 'Ae-thi-opya' in the divine language of creation refers to the 'receptacle of dispersal', which should squarly allude to the dispersal of the human race. In Africa, the oldest groups of people known to have occupied the continent are the Bantu, which is an extensive grouping consisting of over 500 individual tribes.The languages and peoples of Africa being a close-knit and historically interlinked peoples share much in their languages. Whereas other language groups exist and likewise share many words with the Bantu speaking peoples, these other groups are configured to be latter migrations to Africa. A derivation of the unprejudiced history of the ancient world hence requires an informed analysis of the cultures and traditions of the ancient people of Africa. There is no better point of reference than to investigate the culture of the Agî-kû-yû, who certainly fall within the general territory of ancient Ethiopia, which was rendered by ancient writers as the only truly autochthonous race. The Oromo people who constitute the largest population of present day Ethiopia are also found in Kenya as the Borana and Gabbra residing immediately north of Mt Kenya, and the territory of the Agî-kû-yû. It is specifically the Agî-kû-yû, the Maasai and Ikamba in theor related mythologies who describes themselves as autochthones, the a-irû

Deciphering the meaning of Gî-kû-yû grants the meaning of the ‘Gî-great, massive entity,; Kû-fathomless, deep, ancient; yû-well, broth'. In fact, in Turkik, a Euro-Indic language close to Sanskrit, a ‘kuyu’ is a deep well. Gî-kû-yû in essence, both in description and culture encompass the most ancient and deep wealth of knowledge relevant to human existence as a deep well. In geographical attributes, the land is the central point of the planetary hydrological-cycle and is as such the deep well of the planet. It appertains that the cultures subsisting upon lands of certain qualities in antiquity derived their name and practise from those lands. The Sa-bhu-ru, in essence remains as hunters and ranchers given that their land is hunting grounds. The Ma-asai, with their lands being water desirous are pastoralists, migrating from one extent of their country to another in search of water, green pastures for their livestock, and rain. Attributes of an ecosystem inspire the cultural practises of the people who subsist on the nominal system in diverse ways. Hence as for the Kikuyu culture, being centrally located in the ‘kuyu’ of the world became the Agî-kû-yû, guardians of the wisdom relevant to the planetary hydrological system. The fig tree likewise is called ‘mû-kû-yû’ given its deep penetrating roots into the ground and its apparent affinity to water beds. Gî-kû-yû in direct translation means the great fig tree, cognisant of the trees perennial features and ability to thrive from deep waters. The fig tree as much as the Gî-kû-yû people thus derive their description from similar characteristics. part of the Agî-kû-yû were known as the ‘Ma-thî-ra’ which transcripts as ‘water, intelligence, and possessing/light’, which is to say those possessing knowledge in regard to water. ‘Ndi-a’, another description means depth and expresses the notion of longevity. Gî-kû-yû as with all other cultures of the world is rich in its mythology and legends. What however may be classified as legend is essentially truth when the metaphors are properly understood. Ancient histories of the world were preserved in forms of simple metaphorical language for ease of handing over from generation to generation. The correct interpretation of such metaphors wields a portent and amazing outlook into the unkown past. 

the giant of the albirzia speciesThe myth of origin of the Agî-kû-yû closely relates the Judeo Christian narrative, with only the difference of the detail. The first man created by Eni-Kai, the creator of the universe, was Gîkûyû. It is said that N-gai (En-Kai) and Mugai, he who also apportions the universe, took Gîkûyû on top of Mount Keri-nyaga and showed him all the land to the horizons and gave this to him and his descendants, to subsist within, the land rich in rivers and water. Depending on perhaps how clear the sky was, this extent of land is suppossed to have been from Karima Tûra (Garba Tula) to the North, to the Kia-mbirû-irû (Ngong Hills) to the south, Kîa-njagî (Oldoinyo Sabuk) to the East and Nyandarwa (Aberdares) to the west. N-gai thereafter took Gîkûyû to a grove of trees, the Albirzia gummifera in particular hence the name of the place c‘'Mûkû-rwe wa nyaga-tha-nga’ and asked him to establish his home at this grove. The Albirzia gummifera species is the king of the genus given its majestic and towering proportions, especially as found in the Kenyan forests, at the source of the rivers and along the water ways. The tree with its deep roots and towering heights is the fitting imagery of the World Tree, which reaches deep into the underworld and soars above into the heavens. The mystery of this location is similarly associated to the mystery of these gateways. It was at this location where, Gîkûyû found his wife already there, whom he called ‘Mû-mbi’ which means 'creator, or potter'. The 'mbi' is as in the English 'Being' in reference to existence. 'Mû-mbi' means the one associated to 'being' or existence.In comparison, the

That is the gist of it, before the couple begat children, who happened to be only daughters. And the man had to ascend the Mount Keri-Nyaga again to seek Mwene-Nyaga in supplication so as to grant suitors to the daughters of Gîkûyû and Mû-mbi. He prepared a sacrifice of a Ngo-ima to N-gai and had asked his daughters to each cut a stake from the Mû-kûyû tree equivalent to their heights. He used the stakes as the alter of the sacrifice, and the next day, he found nine young men at the base of this tree, whom he betrothed to his nine daughters. There was one more daughter over and above the nine, who remained with his father, and apparently was the heiress of the mysteries of the tribe, directly from Gîkûyû. The names of the daughters formed the basis of the divisions of the clans of the tribe to perpetuity, with each clan being descriptive of the diverse vocations of humanity, as as shall be illustrated on further reading.

The understanding of the culture of the Agîkûyû revolves about the use of language. Being unfamiliar with the concept of the language and its meaning, as our uninitiated generation is, has limited our appreciation and comprehension of the origins according to the statements in Gîkûyû mythologies. Each named aspect of the language is the bearer of significance within the narrative. Beginning with Gîkûyû, we discover that he is the metaphor for the 'fathomless and great depths of mysteries,', simply transcodes as wisdom. Indeed, 'Ûgî-kûyû' literally means 'the wisdom of the kûyû', the fathomless deep. 'Mû-mbi' means 'creator'. Thus Gîkûyû na Mû-mbi refer to the 'Wisdom of/and Creator. The Hebrew Scriptures are categorical that it was by wisdom that creation was effected, and in this is the assembly of the Gîkûyû na Mû-mbi doctrine. Of the value of wisdom and its incorporation into creation, it is so recorded;

Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace.

She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. The LORD by wisdom hath founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew. Proverbs 3: 13-20

To be of the 'Nyûmba ya Mû-mbi na Gîkûyû' refers to being member of the ' extensive spirit of the Creator and of Wisdom, En-Kai, the Source. The creation of the hydrological system of the world is particularly cited as having involved knowledge of the Creator. Thus the original couple in the Gîkûyû narrative is just not the Adam and Eve equivalent but predates the physical manifestation of creation. Further associated evidence alludes to this assertion.

The location amongst a grove of trees, which retains its name in Gîkûyû hegemony, has been so preserved from antiquity, albeit without knowledge of its real significance. ‘’ we have already seen refers to association. ‘’ refers to depth, antiquity or unfathomable dimensions as in the query 'where?'. ‘Rwe’ is also for ‘Rû-we’ infers motion, dividing or cutting. 'Mû-kû-rwe' is defined as ‘Association/determination of entities to their roots, depths, antiquity or origins’. The ‘wa’ sound refers to ‘comparison’. ‘Nya-ga’ refers to 'spread and prominence'. ‘Tha-nga’, which also can be exploded into ‘dha-na-ga’ refers to 'accumulation of possessions or wealth-that is not obviously perceived'. The association of entities to their antiquity and roots is as the secret to great and extensive amassment of wealth, albeit not easily and commonly perceived. It describes the value of wisdom, for wisdom seeks to discover the root of all things, and its price is beyond the most precious of rubies, or the most refined gold. ‘Thanga’ in its own respect refers to wealth of amassed gold. Mû-kû-rwe wa nyaga-thanga the better known of the sacred cultural sites of the Gîkûyû people was just not a location but is a monument, as simple as it has remained, to the ideal that cultural heritage, although difficult to unscramble or perceive, especially that which falls in the realm of the Agîkûyû, holds within it secrets more precious than the greatest and most purified of wealth known to humanity. It is the Philosopher’s stone by which base elements are recognized for their truly golden value. In simple description, the first Gîkûyû was the original earth wisdom of existence, Mû-mbi. Their nine-full daughters are as such the daughters of the wisdom that exists, which calls out to the sons of men, begging to be coopted into their lives. This was the allegory why Gîkûyû na Mû-mbi had only daughters and no sons. For their house is a spiritual entity which spans across the entire universe. The men who married the daughter of the Creator and His wisdom would tally with those who adopt the great immanence of wisdom.

In one related narrative, Mulungu created the first couple who begat three sons, Gekoyo, Maasai and Ikamba. Other sources relate the thirsd as Dorobo. The first man is also named as Mumbere. In other instances, it was the mans knee that swelled and released the three sons. in this narrative though, the essence was to illustrate the dominant vocations of the three distict groups, in which the Maasai were awarded livestock, the Gekoyo farming implements, and the Ikamba the instruments for hunting. Such a myth of origin clearly is rather not original but rather exploratory as the aim illustrates. The etymology of the ancient tribes with which the Agîkûyû interacted is definitive. The Agîkûyû in expansion through out the ages, apparently after being given the land to occupy, contended with the Athi and Thangûci. These latter inform as people who clearly retained certain undesirable mysticism. The Athi were identical to Doro-bo which describes the similar aspects as persons averse to higher wisdom. These two communities were not necesarilly of of different tribes, as ûgîkûyû is not restrictive of tribes. In fact, in the traditional settings, newcomers would join the fraternity of ûgîkûyû after undergoing the proper instructions and thus being initiated into ûgîkûyû. It was referred to as being born again, with the mbûri. And just as the Agîkûyû drove out those who rejected the wisdom of the creator from out of the land, when the tribe of earth again forget and reject this wisdom, including those who suppose themselves to be Agîkûyû, they shall all be subjected to the similar fate. In the Hebrew dispensation, it is clearly articulated how that the true Israelite is not the carnal but rather the spiritual, regardless of their races and tribes. So is it also when it comes to defining the children of Gîkûyû and Mû-mbi, as those who value and are attuned to the ways of N-gai.

As with all forms science especially in religion, when aspects of it remain mysterious for any period of time, the science and becomes debased by its gurdians. The mythologies of origin have undergone the same everywhere in the world. Subtle additions and improvements on the narratives in time end up being totally different and dysfunctional statements of irrelevance. Notwithstanding such, the Gîkûyû mythology is attestable in its authenticity by the supporting sciences of the mystery shrines of antiquity which are geodetically mapped withing the country's landscape.

The physical location of 'Mû-kû-rwe wa nyaga-thanga' is one of several monuments which lie within the leyline between the Keri-nyaga and Sai-keri Plateau. Four of these locations bear the name of Gatûndû- a certain mustery worth hearkening. At one of these locations is the little known Mûtî wa N-gai-the tree of God!

The Wisdom of the Creator is the great mystery in Ûgîkûyû, and the source, and great destiny in life is to attain to it, whether or not the literal application of the mythologies ever transpired.

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