The role Of Nyagathanga Bird in marking the Agĩkũyũ country‘s Boundary.

Nyagathanga

Gĩkũyũ and Mumbi Daughters names meanings

By the pen of Gĩtaũ wa Kũng'ũ ©️ 2022

After settling in Mũkũrwe wa Nyagathanga, Gĩkũyũ and Mũũmbi were blessed to become parents. They bore nine-full daughters and no son. 

The Kenda mũiyũru or “perfect nine” or “nine-full” daughters grew up in amusing beauty, wisdom and strength to make the matriarchs of the said nine’  Aagĩkũyũ clans.

The ten daughters are Wanjirũ, Wanjikũ, Wambũi, Wangũi, and Waithĩra aka Wangeci, Waceera, Nyambura aka Mwĩthaga, Wairimũ, Wangarĩ aka Waithiegeni—and Wamũyũ.

Every clan identifies with their matriarch’s name.

Thus, according to their names, the clans derive their names in the order as speculated below:

1. Wanjirũ; the matriarch of Aanjirũ clan

2. Wanjikũ: matriarch of the Aagacikũ clan

3. Wambũi: matriarch of the Aambũi clan

4. Wangũi /Waithiegeni: matriarch of the Aangũi or Aaithiegeni clan

5. Waithĩra/Wangeci is the mother to the Aaithĩrandũ/Aangeci clan

6. Waceera: matriarch of the Aaceera clan

7. Nyambura/Wakiuru/Mwĩthaga: the matriarch of the Ethaga/Ambura clan

8. Wairimũ/Gathĩĩgia: matriarch of the Aairimũ/Aagathigia clan

9. Wangarĩ/ Waithiegeni: mother of the Aangarĩ/Aaithekahuno

@ Wamũyũ/Warigia: matriarch of the Aicakamũyũ/Warigia/Wanjũgũ clan.

Like all humans, every person has his or her individual personalities, traits, strengths, and weaknesses. So were the nine’.

 Each clan had its inherent attributes, which have been inherited from one generation to the other. 

Gĩkũyũ knew about the science of genetic variation and they believed certain personalities are attributed to certain genetic make-ups. This knowledge was exercised to determine which clans can and cannot marry. Therefore, there were limitations to intermarriages between some clans.

Expounded herein we learn about every of the nine’ daughters from Wanjirũ to Wamũyũ.

1. Wanjirũ; the matriarch of Aanjirũ clan

Wanjirũ was the firstborn and the ancestor of the Aanjirũ clan.

Her husband was named Njirũ by his father, the patriarch Gĩkũyũ.

Her name originates from the Gĩkũyũ word njirũ that means shining black.

She had a shining, dark-skinned complexion and a rich, feminine beauty.

She was tall and curvaceous.

 Wanjirũ’s spectacular beauty made men fight to walk beside her.

She was so attractive that men’s eyes couldn’t help savouring longer glimpses of her.

Her eyes could see things even in the darkest of nights.

Her face was such mystery that nobody could interpret her emotions by looking at her.

She was very secretive and it was not easy to penetrate into her mind.

Her actions were difficult to predict she often caught people off-guard.

Legend has it that she put a curse on a hyena, symbolically cursing greed.

She was praised of her generosity. She loved visitors.

She was never at peace and could not hold any talks after welcoming visitors until she had served them food and they were full and quenched.

She had great leadership skills. She was wise and an inventor.

Aanjirũ possess prophetic powers.

She was very convincing. She was called the “smooth-tongued.” Aanjirũ use this tongue to taunt and provoke an enemy and lure it into their trap.

Aanjirũ are dreamers, seers and prophets.

She was talented in herbal medicine.

She was also a maker of special spiritual herbs mĩthaiga.

She was also a spiritual healer.

She used mĩthaiga in treating spiritual ill health.

Wanjirũ used to smear her body with mĩthaiga and they would enable her to communicate with animals.

She made mĩtũrirũ (Sing. Mũtũrirũ). 

Wanjirũ could harmonise wild animals and stay with them as they danced to her Mũtũrirũ’s tune.

She played her trumpets so perfectly that stray wild animals would keep off human settlements.

She was paid to blow her trumpet and keep off wild animals from attacking livestock as they were being taken to the river for drinking.

Anjirũ are brave warriors for peace. Wanjirũ was very protective.

The Gĩkũyũ warriors could not go into battle/raids in the neighbouring communities without the Aanjirũ’s permission/blessing.

Peace loving, as she was, whoever passionately committed wrongs against her or another person and/or bragged about it was befallen by misfortune.

In conclusion, Wanjirũ and so Anjirũ are a strong and stable pillar of the Agikuyu community. Their words MUST NEVER be taken for granted.

2. Wanjikũ.

She was the matriarch of the Aanjikũ clan.

Her husband was called Njikũ.

The Aanjikũ also identify themselves as Aagacikũ.

She is very beautiful none can take their eyes off her.

Her men are so handsome and of value that women fight for them.

A Mũnjikũ/Mũũgacikũ (singular of Aanjikũ/Aagacikũ) bribes but cannot be bribed.

Aagacikũ do not engage in gossip. They make very hard working farmers in their shambas.

They make clear-cut decisions with an irreducible finality and are thus difficult to convince easily.

She made a legend by riding on a Giraffe’s neck in a very successful raid.

Wanjikũ savoured a deep sense of independence and self-reliance.

She is famed for being a remarkable motivational speaker.

She was also described as “the one whose voice is medicine.”

She discovered the antidote to treat poison from snakebites.

The antidote she made was a mixture of saliva and extracts from some roots that she chewed.

 She was regarded to have a heart of iron because she was a perfectionist. 

Aanjikũ are beauty conscious and strong feminists.

Whoever tried to quarrel her walked away clothed in embarrassing defeat.

In conclusion, Wanjikũ complimented Wanjirũ as another pillar of the Agikuyu community.

3. Wambũi.

Wambũi was the third of Gĩkũyũ and Mũũmbi daughters. 

She was the Matriarch of the Ambũi clan.

She was married to Mbũi.

She had a talent in pottery, art and craft. She was renowned for basket weaving. 

Wambũi was the astronomer. She could read the stars. 

She regarded herself as “the wise one.”

She had been falsely accused of selling her son away when famine struck.

 The son returned later with a basketful of eatable contents, to the guilty surprise of the rest.

She was a peace mediator and a wise judge who took no bribes.

In her remarkable judgements, the guilty were never spared. The innocent were never made to suffer.

Her wisdom taught that respect for the sanctity of life was the strongest bond to Mwene Nyaga.

She is famed for riding a Zebra to a victorious battle. In fact, the Gĩkũyũ name for Zebra is Wambũi Mũcore.

The legend says that when the enemy saw this, they dropped their weapons and fled in fear, as if they had been charmed.

She was an enemy to none but those that harmed plants and animals for pleasure or trade.

Shame befell those who uprooted a tree in her sight or ears, and refused to plant another one.

In conclusion, if you never want to get depressed, count on the Ambũi’s charming nature, but if you rely on the Ambũi clan member to help you become rich, think again. 

4. Wangũi.

Wangũi is the ancestor of the Aangũi clan or Thiegeni clan.

Her husband was called Ngũi.

She had such beautiful a demeanour as her lyrical voice that men could fast, praying for her acceptance.

She was a very beautiful ũrĩa ũinaga haaro igathira, “the one whose songs end wars.” 

She is said to have sang lullabies as a baby to her mother Mũũmbi.

 She was a very talented singer of love songs.

Legend has it that once Wangũi’s voice sang that birds perched on the surrounding trees in joy. 

Once, she sang during a battle that the enemies became entranced.

It is Wangũi’s voice that turned a battlefield into a dancing field.

They used songs to deliver community messages so they became the communicators and messangers in the Agikuyu community.

The Aangũi are soloists. In fact, it was the Aangūi women who led in singing mũthirigo (protest songs sung while shaking and patting the buttocks) as they participated in the forced hard labour. 

Some of these Mũthirigo songs were to be used later by the Mau Mau independence fighters.

Wangũi was the icon of art and culture.

5. Waithĩra/Wangeci

She is the woman from whose womb came the Aithĩrandũ/Aangeci clan.

Ngeci was the name of her husband.

Her name Waithĩra comes from the word gũithĩrania that means “comprehensively done.”

She was a person gifted with the power of deep understanding that she incredibly expressed using stylistic devices like humour, satire and sarcasm. 

She was such a beauty that men would be depressed by seeing her married by another man.

Aithĩrandũ women are seducers and their men casanovas. 

She was known as “the hardworking rib-cracker.” When working a task became so mountaineering, Waithĩra’s voice levelled it. 

After work, she would tell very sweet stories that some laugh until their ribs cracked.

Her words were regarded to be “the voice of hope.”

They were also legendary singers and led in dance performances.

She was a wise advisor too.

Aithĩrandũ clan were aggressive people. They made very good warriors.

Waithĩra is also famed for clearing a bush land to make a garden that her machete broke!

She told stories so beautifully and creatively provocative that often made unprincipled people to get lazy.

They are the warriors who protect the land.

Aithĩrandũ are the community’s philosophers and custodians of knowledge. They are like goddesses of wisdom and mass communication.

6. Njeri/Waceera.

Njeri is the ancestor of the Aacera clan. Her husband was called Cera.

She was brown-chocolate in complexion beauty that over tired men hushed and sighed in unburdening feelings at her sight. 

Both of the two names Waceera/Njeri comes from the word gũceera that means “to visit.”

She is an explorer with a gifted tongue whose paths leads to what she is looking for.

She uses her explorative and communication gift so exemplarily that she could squeeze secrets and information out of tribal enemies and spies undetected. These would come in handy during raids and preparation for attack long before the enemies attacked. 

She was renowned as “the audacious one” and “the warrior of truth and justice.”

She never hesitated to expose evil intentions and actions to protect even someone dearest to them. She was a reserved personality who loved but only the mutually beneficial company. 

She was very aggressive on immorality and injustice. A primary leader of women’s resistance in the Mau Mau rebellion was a Njeri.

When solving disputes, Waceera had to listen to both conflicting parties before making judgements. They are good lawyers and have a very sweet tongue. However, they are very mean.

She fiercely fought for what belonged to her until she had it in her arms. Her tongue talked the truth without sweetening the words.

Aceera are gifted event organisers. They are morally upright. Do not wrong one. They barely forgive!

7.  Wambura/Nyambura/ Mwĩthaga.

She is also called Wambura/Wakiuru. Gikuyu Clans.

Mwĩthaga was the name given to her husband by Gĩkũyũ.

Of her womb was born the Ethaga clan.

Ethaga are doctors (athondekani) but are also thought to be witchdoctors (arogi).

Mwĩthaga was a legendary rainmaker and unmaker who called upon the rain and it would fall.

She is a very smart strategist. 

She stayed awake into eerie nights thinking about the past day’s events to make future plans.

She was referred to as “the one who gets rich at night.”

Ethaga, like their matriarch are a beauty to behold. Suitors fought to marry her charming daughters.

Evil befell those who impregnated or married a Mwĩthaga then disowned them.

Her sons are so handsome girls quarrel and fight over their hand in marriage.

She was not only a men’s neck-breaker but also a head-healer. Mwĩthaga discouraged people from killing over matters of love.

Mwĩthaga was also a good listener and had a remarkable memory.

 Thus she became a very genuine advisor.

She was very swift and apt. She was a talented singer too.

8. Wairimũ

Wairimũ is the matriarch of the Aairimũ or Thĩĩgia/Aagathĩĩgia clan.

“The wise one’s” husband was given the name Gathĩĩgia by Gĩkũyũ.

“The peace maker” was her other description.

The name Wairimũ comes from the word Irimũ, the Agikuyu name for the ogre.158

Wairimũ is famed for being a brave leader who outsmarted and led brave men to kill the one eyed leader of the ogres called Irimũ rĩa Nyakondo.

She was a beauty to behold that men drew swords and lifted clubs to betroth her.

She is famed for quelling foolishly drawn conflicts, fights and wars with her voice of reason.

She stopped the bloodshed that almost happened as suitors drew swords on each other.

Legend has it that she was undisputable in the cultivation of sweet potato vines.

She was a talented mumbi, a potter and muturi (smith) whose art was impeccable in design. She was a talented sculptor and painter.

The matriarch of the Aairimũ was hardworking. She ate what she grew; lived in the house she had built. 

She looked her attackers in the eye without fear. She killed the one-eyed ogre.

She defended the work of her art zealously from those who tried to point out imperfections and insult what she made. Wairimũ was unchangeable by other people’s notions of her own self or of what she owned.

Aagathĩĩgia are also defenders of the land. They are the inventors, innovators and frontiers of agriculture in the community

9. Wangarĩ/ Mũithekahuno/Waithiegeni.

Wangarĩ is the mother of the Aangarĩ clan also known as Aithekahuno or Aaithiegeni.

She was the wife of Ngarĩ. 

She is renowned as ũrĩa mũrũrũ ta ngarĩ “the one who is as aggressive as a leopard.”

Her name Wangarĩ comes from the word ngarĩ the name for leopard.

She is swift as a leopard to save the powerless from the talons of powerful oppressors.

She was a brown-chocolate, slightly taller than most of her sisters with dark pupils inside her aureole-like eyes.

She had a tall, full, curvaceous, figure-8 body shape and powerful limbs. 

Waithiegeni makes the legend of mounting a leopard and riding it towards a rival tribe’s camp, in the battle they emerged victorious.

Wangarĩ was an unflinching advocate of justice.

Her philosophy remains firm to engage only in honest disagreements to sharpen her mind and nourish her soul.

She does not engage in violent disagreements to protect her mind and soul from poisoning.

@ Wamũyũ.

She was also called Warigia or Wanjũgũ.

Wamũyũ is referred to as “the last one.” She was the last born to Gĩkũyũ and Mũũmbi.

Wamũyũ was the mother to the Aicakamũyũ/Warigia/Wanjũgũ clan.

The name Warigia comes from the word rigia that means “the last.”

Her other name Wanjũgũ comes from the word njũgũ the name for peas.

Njũgũ were associated with masculinity. Therefore, Warigia was associated with masculine characters.

Wamũyũ is a shortened form of the descriptive words wa mũkũyũ, the one who is associated with the fig tree mũkũyũ, the tree under which Gĩkũyũ woke up to aknowledge his existence after creation. The fig tree is thus associated with masculinity.  

The fruits of the mũkũyũ (figs) were put and covered with a cloth wrapping inside an untreatable wound kĩroonda kĩa ndĩĩra in the leg and it would heal. 

The figs contained a species of worms that would eat on the pathogens in the wound and it would dry up and eventually heal.

She was known to be the most joyful. Warigia was known to have the happiest heart that amused all, owing to her crippled legs.

She was not very social with everybody but she was aware of everything that was happening. She has the wisdom of the owl. 

She had eyes that shone in darkness.

Her teeth were so white they lit a path in darkness. 

Her ears could clearly capture and discern the farthest sounds. She is the only one who shot arrows at the bull’s eye from the farthest distance.

How she had so much specially good qualities yet she was crippled is perplexing.

She was not married but she had her first child by Kĩhara and other children through her sisters’ husbands.

She was very loving and caring. She chose to leave her family to follow her heart and love Kĩhara. 

She never engaged in quarrels with her sisters. She killed the lion that marred him to death later.

She is the only daughter who inherited Gĩkũyũ and Mũũmbi.

She is the ancestor of the Aagĩkũyũ who live in Ndia and Gĩcũgũ in Kĩrĩnyaga County.

Aaicakamũyũ are talented hunters because they are sharp shooters.

They were thought to be witches because those who caused her pain and misery, or insulted her due to her crippled legs were befallen by misfortune. Yet, their woes are consequences of their actions. Mcheka kilema huzaa kilema, siyo? Doesn’t those who laugh at a disabled person give birth to disabled children, as the Swahili say?

Her descendants speak a Gĩkũyũ accent called Kĩĩndia and Gĩĩgĩcũgũ.

She set the tradition of the lastborn inheriting their parent’s houses.

She introduced the protocol of polygamy.

Warigia was a personality others would call a “goddess of wisdom.”

Warigia is a doctor, a healer for the community.