Kikuyu Migration: Unveiling Secrets from Egypt to Mount Kenya
The House of Mumbi
The Kikuyu do not have
a tradition of a migration from Egypt. Their Myth of Origin is a sort of Adam
and Eve affair. It states that God created a man and a woman and placed them
near Mount Kenya. The couple had nine daughters who miraculously received nine
men to marry them after their father’s prayers. The Kikuyu call
themselves The House of Mumbi in honor of this Mother who
was also a potter. However, as I will show here, linguistic and comparative
studies between Kikuyu culture and that of 18th Dynasty Egypt
tell a different story.
Who were the Kikuyu?
The Kikuyu are
classified linguistically as Highland Bantus together with the Kamba, Kuria and
Gusii, Embu, Tharaka, and Meru of Kenya. The latter three are classified as
Kikuyu by this researcher due to their common origins. The other Highland
Bantus in East Africa are the Meru (Tanzanian), Segeju, Sonjo, Ikoma, Chagga,
Gweno, Shashi, Zanaki and Nguruimi of Tanzania. They are all of the Benue-Congo
language division of the Niger Congo family. In particular, the Chagga have an
as yet unexplored affinity with the Kikuyu. According to traditions, the Ethaga
clan of the Kikuyu either came from or represents the Chagga.
Kikuyu proper has
three main divisions. These are Gaki (Nyeri), Metumi (Muranga) and Kabete or
Kiambu Kikuyu. We use the term Kikuyu because as the anglicised form of the
original - Gĩkũyũ – it has gained widespread academic use. Gĩkũyũ was not only
a language but also the name of a patriarch ancestor.
The first written mention of Kikuyu in modern times must be by Ludwig Krapf when he made two journeys to Ukambani in the 1840s. Before that, the Kikuyu had lived in isolation for more than one thousand years, with little interaction with the outside world. It is to be expected that some Kikuyu travelers did join their Akamba friends to and from the coast on trading expeditions. This explains why the Kikuyu, despite the isolation, did not lag behind in incorporating new crops into their agriculture. Examples of these crops are cassava, maize and tobacco, which were unknown outside the Americas before the Spanish conquests, and subsequent Portuguese presence at the East African Coast.
Where did the Kikuyu
come from?
The Kikuyu have
several myths of origin. For details on these myths. However, they do carry some
fragments of truth, which are important to the keen observer. The Myth of
Gĩkũyũ and Mũmbi, the father and mother of all the Kikuyu is the most reliable
of all the legends told by the kikuyu about their origins.
From comparative studies, I have deduced that the nucleus of the people called Kikuyu today came from the land of Ancient Egypt, during the reign of Pharaoh Akhenaten. They used the Ethiopia route to get to Mount Kenya. According to evidence from power handing over ceremony described below, it took less than thirty (30) years for the first group to get to Mount Kenya region. It took others more than one hundred years to join their kin. This explains the variety of dialects, including Meru, now a distinct language. The reader will be taken through the existing evidence of this migration. During this migration, the Nyeri and Murang'a Kikuyu were separated for three generations which resulted in the last three ruling generations to have two different names each as will be seen below. Once they had settled in the safety of the forests at the foot of the sacred mountain, the Kikuyu went to great pains to re-craft their origins and to ensure that intruders were kept at bay in a siege mentality that lasted over one thousand years.
The following
questions will further help to understand the secrets given below:
1. The Kikuyu say Tene to
mean 'Long Ago.' Is this Tene the suffix in Akhenaten?
2. The Meru who had a
confederacy with the Kikuyu say KARE to mean Long Ago. Is this
the suffix in Smenkhare, the co-regent of Akhenaten?
3. The Kikuyu call a
Woman a Mutumia and an Olive tree a Mutamaiyo. Do
these words have the same root as Mutemwiya, Akhenaten’s
Grandmother? We also know with certainty that the Olive tree was sacred in
Ancient Egypt.
That said, let us look at two
ceremonies, one in Egypt and the other in Kikuyu.
The Hebsed Festival or Jubilee
Egyptologists suggest that the Egyptian Hebsed started soon after 3100 BC when King Menes unified Egypt. It is likely that it was a much older tradition, taken into Egypt from the south where King Menes had come from. His commemorative palette called the palette of Narmer has two mythical long necked animals. Routledge described a long necked animal, a Ndamathia, living in the Mathioya River which has a sacred feather in its tail. He associated this animal to a ceremony of the Kikuyu similar to the Hebsed called Ituĩka in Kikuyu.
On the left is a male pharaoh's dress, on the right is a Kikuyu leader's wife in ceremonial dress (from a picture of Wananga's wife)
The Kikuyu Calendar
The Kikuyu used a
lunar calendar by following the cycles of the moon. They therefore had twelve
months, each with its own name, based on the activity or expected weather. We can see
therefore, that through the lunar month, they arrived at a year that was
similar to the Egyptian year of 360 days.
A group of youths
(both male and female) initiated into adulthood in a specific year was given a
name that reminded them of a major event in that year, such as famine or the
first time the aeroplane was cited. When the colonialist came with the Pax
Britannica, it was possible to correlate known events and the names of
the initiation groups to arrive at specific years. Cagnolo of the Consolata
fathers was able to get Initiation names to as far back as 1840. It follows
then that all the initiation names, marking major events in the history of the
Kikuyu in the past, beyond 1840 have been forgotten. We shall never know for
instance, what the initiation at departure of Egypt or at arrival in Kikuyu
land was. However, another system, that of naming ‘ruling generations’ after
every thirty years, gives the precise time that the Kikuyu identified
themselves as a unique group in Egypt, the time they left Egypt and the
possible time that they arrived in the Mount Kenya area. This is thanks to a
list of nine names that are repeated in a cycle starting in the days of Pharaoh
Thothmes III. Since the ancient Egyptians used the cycles of the ‘dog star’ or
‘Sirius’ to reckon the 30 year cycle, it should follow that the Kikuyu seers
(Arathi) were familiar with ‘star gazing’ and used the same star to determine
the end of a thirty year cycle.
The Word Arathi –
Star gazer, has three morphs: A (a prefix to turn a word into
plural); Ra (probably the sun God Ra): Thi (archaic
form for the word ‘go.’ This form is still in use by the Akamba. What the Arathi do
is kuratha – to foresee, the correct translation of Arathi in
ancient times was – those who go with Ra, and since Ra was the
sun, these journeys took place in the sky.
Kikuyu language is
agglutinative. It has the tendency of forming new words by fusing two or more
different words together to give a new meaning. By comparative studies, we are
able to see and extract fused archaic forms.
A Kikuyu youth wearing the 'peculiar triangular apron' used in the gichukya dance
The Ituĩka: a Kikuyu
ceremony similar to the Hebsed of Egypt
The Kikuyu were ruled
by a generation of elders. When the ‘generation in power’ reached the age of
retirement, the ‘generation in waiting’ paid fees in goats, and an ‘Ituĩka’
ceremony was organized. This happened every 30 years. A cycle of nine names was
used to identify each ruling generation and since it was a fixed cycle, the
generation in waiting knew in advance what their name was. Below is a list of
all the nine Ituĩka names:
1. Mathaathi
2. Chyera (Ciira)
3. Ndemi
4. Iregi
5. Maina
6. Mwangi
7. Choka
(muirungu)
8. Chororo
(murigaru)
9. Chuma
(manduti)
10. ??? (I will
advance a theory why there must have been a tenth name)
Note that after Mwangi, the other generations have a different name in brackets. This bracketed names were from the Nyeri Kikuyu, an indication that a separation occurred but the ceremonies still took place according a traditional reckoning after every 30 years. Since each ceremony commemorated an event, the separated groups had, as is expected, differing experiences and events to name after the ceremonies.
There were two names
however that were generic, meaning that whichever of the nine names a
generation carried from the above list, they also had of the two – a sort of
surname. A Generation was either a Mwangi or a Maina,
regardless of the real generation name. Since Maina and Mwangi are alos on the
list, it means that they commemorate very important occasions in the history of
the tribe. In other words, the Mwangi begat the Maina, and the Maina begat the
Mwangi. This will be clear when the reader has gone through the entire text.
In all probability,
the Ituĩka names were given to the Kikuyu when in Egypt and
after departure from Egypt, every 30 years according to an Egyptian tradition
called the Hebsed. This word Hebsed translates to
“the becoming” in English, the same meaning that “Ituĩka” gives in Kikuyu. All the Generations
that appear before Mwangi in the list below are believed by this author to have
corresponding Hebsed festivals celebrated in Egypt. The names of generations in
the power-handing-over ceremony give us an idea of how many years the Kikuyu
took to get to Mount Kenya regions as follows:
The triangular apron worn by Akhenaten's servants
The Kikuyu Ruling Generations and their Egyptian connections
(1)Mathaathi – this was
during the reign of Thothmes III. ‘Ma’ is a prefix and the root is Thaathi for
Thoth. This is the earliest period in the collective memory of the Kikuyu.
Thothmes III (sometimes spelled as Tahutmes, or Thutmosis) was a pharaoh in the
18th Dynasty. For the first 22 years of his reign, Thothmes was
co-regent with his stepmother, Hatshepsut, the first female
pharaoh ever. He is recorded to have ruled between 1504-1450 BC. Hatshepsut who
was also called Makare, celebrated a Hebsed (the equivalent of an Ituĩka) as
recorded on an obelisk. It is likely that 30 year jubilee celebration merely
fell in her reign and was not of her own making as some Egyptologists have
theorised. It is around this time that a group of East African men and women
were acquired by Hatshepsut. The women were called the Angui (an
archaic Bantu word for leopard). Makare, Hatshepsut’s other name meant
‘leopard’ and it would appear that these women were ‘her property.’ The Men
probably took the interim name Mathaathi, before taking on the
name Gĩkũyũ when Thothmes was in full power. ‘Sycamore’ was a Pharaonic title
besides the fact that sycamores were sacred trees. A sycamore tree is
called Mũkũyũ in Kikuyu. The present Angũi Clan
of the Kikuyu is also called Aithiegeni (which is archaic
Kikuyu for ‘those in a foreign land’). It is noteworthy that the Kikuyu call a
leopard Ngare and not Ngoi as do many other Bantu groups. They seem to have
adopted the Egyptian word for it. The Mathaathi generation
gave birth to Chyera (Ciira).
About the God Thoth –
“... In another aspect [besides as a scribe] Thoth was the heart of Ra - the
heart was the seat of Intelligence, and writing was the physical manifestation
of Intelligence" (Edward L. B. Terrace and Henry G Fischer, 1970).
(2) Chyera
(Ciira). The root of this word is the verb, Ciara – give
birth. Scholars agree that this generation signifies excessive growth of the
tribe. I suggest that this growth took place after the fortunes of a small
captive group changed for the better. It was understandable that Hatshepsut, as
the first female Pharaoh in Egypt, had given her captives and servants such
freedom as was not available to their lot before. This is especially so for the
women, and we can understand how at one time, according to legend, Kikuyu women
ruled their men. It's interesting that the Kikuyu women adopted some items of
clothing that were the preserve of men in Egypt. Look closely at the images
presented in this hub.
A Hebsed was likely to
have been celebrated during the reign of Thothmes III who ruled for 54 years,
(26 as a co-regent). A woman is called ‘mutumia’ in Kikuyu and it seems
women were associated with Olive trees. If the sycamore was the ‘Sun’, then the
Olive was the ‘Moon.’ This generation gave birth to Ndemi.
(3) Ndemi – This
generation is associated with writing (Ndemwa – letters and
numbers) from the verb tema – to cut. Some writers have
associated them with clearing fields for cultivation but that cannot be true
when other evidence that is shown below is taken into consideration. Letters in
Egypt were cut or incised in stone. When Thothmes III eventually took over from
Hatshepsut, he put everybody to a lot of work on his monuments. It is reported
that almost all the great temples existing in Upper Egypt at the time were enlarged
while he ordered the building of new ones. This required artisans to work the
stones and to assist the scribes in writing the hieroglyphics. Even if one did
not actually write on stone, the event would be so important that everyone
would want to be associated with the ‘cutting and incising’. Thothmes III
extended the borders of Egypt to include the lands that we know as Ethiopia,
Sudan, Arabia, Armenia and Kurdistan. Thothmes III was succeeded by his son
Amenhotep II. It is likely that a Hebsed was celebrated after Amenhotep II had
taken over from his father. His mother was the famous Mutemwiya – the great
Olive. An Olive tree is called mutamaiyu in Kikuyu. It was the
sacred tree for Kikuyu women. The Ndemi generation gave birth to Iregi-
the rebels.
(4) Iregi – This means
‘rebels’ in Kikuyu. This generation is associated with the rebellion against
Amun by Amenhotep iv (Maina) who changed his name to Akhenaten (Tene) when
he took over in.1350. The Hebsed was likely to have been celebrated when
Akhenaten was co- regent with his father, Amenhotep III. The rebellion was
against the worship of the state religion which had a stranglehold on the
population. Note that a State House is called ‘Thingira wa Iregi’ –
house of the rebels in the Kikuyu language. This title for the ruler’s house
was initiated by Akhenaten, who was the Gikũyũ of Kikuyu migration from Egypt.
The priests of Amun were rich and influential, a situation he endeavored to
change by decreeing that none should be worshiped but the sun God Aten whose
rays were always shown holding the Ankh – symbol of life. It
implies that the generation sided with his actions. Akhenaten went to great
lengths to erase inscription with Amun on monuments, acts that no doubt
infuriated the nobles and priests. The Iregi gave birth to the Maina who were
so named in memory of Akhenaten whose religious belief they had now
adopted. Maina is from Amun in Amenhotep –
Akhenaten’s name before the change.
Akhenaten's servant and a Tigania warrior, both wearing the triangular apron
(5) Maina – This name is the first of the Generic names. It must be marker of a momentous stage in the history of the Kikuyu. I have deduced that this generation is derived from Akhenaten’s original name Amenhotep IV and though it is a grim reminder of the banished God and his priests it is associated more with the peace that reigned in the land – the Amarna period. Despite the fact that Petrie, an early Egyptologist stated that there is no record of Akhenaten’s celebration of a Hebsed, he believed that it must have taken place. The fact that the Kikuyu have this Maina that precedes Mwangi is testimony that it did take place. The name Maina shares the same roots with the Kiswahili word Amani meaning peace. Egyptologists are agreed that the Amarna period was a peaceful era in the 18th Dynasty. This Maina generation gave birth to Mwangi.
(6) Mwangi – This
generation was associated with Tutankhamen’s rise to the throne after Akhenaten’s
flight from Egypt. Mwa in Mwangi and Tut in Tutankhamen are
prefixes. The root in Mwangi is “Angi” which
corresponds with “Ankh” inTutankhamen. Maina
was the father of Mwangi, just as Akhenaten was the father of Tutankhamen.
Akhenaten took flight at about 1334 BC. The Ituĩka ceremony in
this generation may not have been celebrated in Egypt, since the Pharaoh and
his followers were in full flight. However, the Kikuyu and Egyptians may have
held the ceremonies concurrently since the timing was reckoned by stargazing.
This generation in flight gave birth to Choka, which means
‘return’ in Kikuyu.
The use of the
word Choka - ‘return,’ implies that the Kikuyu had arrived at
ancestral lands, from where they had been uprooted in the first place. It is at
this point that the returnees called themselves Gĩkũyũ – as followers of the
fleeing sycamore whom they also adopted as their symbolic father. This was in
an effort to forget their tribulations in Egypt. In any case, a sycamore tree
was also sacred in Egypt and the word was another title for a Pharaoh. The Meru
who were all Imenti (people of the mountain) commemorated this departure by
forming a new group – Tigania, which means ‘abandoners.
(7) Choka (also
called Mũirungu) - Thirty years after the
installation of Mwangi, a section of the next generation was born in Mount
Kenya area by the first batch of returnees. The Generic name for them would be
Maina. These were the Choka – those who returned. Choka is
also called Mũirungu or Irũngũ. Mũirungu is archaic Kikuyu to
mean ‘the one who is underground.’ Rungu means under. ‘Mu’ is
a prefix to denote a human. Mũirungu therefore means “the one
who is under.” Mũirungu was later pronounced as Mũrungu and
came to mean God, which was the custom of ancient Egypt to deify a departed
leader.. This means that Gĩkũyũ the leader, died within the
reign of this generation and was buried in the Mount Kenya area. Did Akhenaten
die soon after arrival and was interred?
It is debatable
whether the Chuka ethnic group of Mount Kenya region derive
their name from the verb Choka - this occasion of
returning. Perhaps the Mbeere ethnic group also of the Mount
Kenya region was always present as the remnant group that received the
returnees. Mbeere means ‘first’ and is related to the Hebrew
word ‘Bereshith’ – the name of the first book in the Bible.
From this point we
know that more returnees continued to come in deferent waves. It is likely that
those left behind by the Choka called themselves something
different, hence the many intelligible dialects of Mount Kenya region. The next
two generations had two different names each. This may indicate that some
groups did a government changeover – and Ituĩka, in isolation
and commemorated events with names that were unknown to the people already
settled in Mount Kenya area. I have concluded that the Gichukya dance,
which is described on the right was danced until recently to commemorate the
return to ancient ancestral lands over 1000 years ago, perhaps even 3000.
(8) Chororo (Murigaru) – I have been unable
to decipher the meaning of these two words. The generic name for Chororo would
be Mwangi. One group which was likely lost and came across a
people who had iron working knowledge adopted the name Murigaru instead
of the one by those who had already arrived. Murigaru maybe in association with
heat (ũrugarĩ) as would be expected when working near hot furnaces
during iron working. These generation known by its two names, gave birth
to Chuma also known as Manduti.
(9) Chuma (Manduti) – It would
appear that this age group commemorated the acquisition of ‘iron working’
skills, almost one hundred years after the flight from Egypt. Chuma (pronounced
as ‘shuma’ in Kikuyu) means Iron in both Kikuyu and Swahili, which was
introduced by the group that had been previously lost. Having superior iron
weaponry, it is likely that a lot of evil was committed by those arriving with
the technology. The other name for this generation, Manduti has
been translated as ‘evil doers.’ In ancient Egypt, iron working was associated
with Set, a god of evil. When they were integrated sufficiently,
the evil was probably visited on other ‘enemy’ communities that did not have
iron working knowledge. The name Manduti also means the ugly
ones. The generic name of Chuma would be Maina.
After this generation,
the Kikuyu were well settled in the mountainous area where they developed a
siege mentality and proceeded to isolate themselves. Akhenaten was in danger of
being pursued by his enemies in Egypt. His people therefore went to great
lengths to hide him. The women in the harem (seraglio) were adopted as Gikũyũ
's daughters and the myth of Gikũyũ and Mũmbi was crafted.
In the Myth of Gikũyũ
and Mumbi, God placed Gikũyũ in the area of Mukurwe wa Nyagathanga, and
gave him a wife. The wife bore only girls, nine in all. When they were ready to
get married, there were no men, and Gikũyũ had to sacrifice to God Ngai,
resulting in the miraculous appearance of nine men to marry the girls. The
girls became the heads of their homes and were the initiators of the nine
clans. Gikũyũ's entire household, according to some interpretations constituted
the tenth clan.
This period is
remembered as TENE or the days of TENE NA AGO (very
long ago).
I highly suspect that the AGO of
Kikuyu (seers and diviners) and the ago in Long Ago in
English are related etymologically.
The Gichukya dance
The word Gichukya is
derived from the verb – choka (return). Gi is
a prefix to denote a big thing. The meaning of Gichukya then is the Big
return.
The dancers dress in a triangular apron,
the kind that is worn by Akhenaten’s servants in tomb pictures. The males paint
their legs halfway with white chalk instead of ochre. They paint lines of white
on their bodies. These lines represent water – the waters of the Nile, Lake
Tana and river Tana in Kenya. One man paints his face green, another with
white, yellow or even blue. I have concluded that this is a representation of
all the different races that escaped from Egypt but lived together as ‘Kikuyu.’
An early writer on the Kikuyu noted that the Kikuyu are a mixture of many
races. The men form a circle and the girls form another circle inside the big
one, facing the men. This was always done around a sacred tree which no doubt
represented the patriarch Gĩkũyũ. During the dance, groups of men entered the
inner circle and showed off their dancing skills before returning to their
position and giving room to others. A garment that was described by Routledge
as peculiar was worn around the waist by the men. This was the triangular apron
worn by Akhenaten’s servants.
Conclusion
We have seen that the
Kikuyu myth of origin does not include Egypt as a possible location. After
focussed scrutiny, the nine names given in a 30-year cycle in Ituĩka ceremonies
of handing over power indicate that the Kikuyu had something to hide. Readers
should ask themselves why the coincidences seem to revolve around the life of
Akhenaten and his relatives when a comparison is made with the history of 18th Dynasty
Egypt. I would conclude that the coincidences are not to be taken as chance
occurrences.
In regard to the
nine Ituĩka ceremony names, I maintain that a tenth generation
was hidden in the same way that the Kikuyu only talked of nine clans. Most
writers agree that the clans were ten. The reason for hiding the tenth clan is
that counting people to the exact number would cause them to perish. Since the
tenth clan name is said to be the entire house of Mumbi, it is a symbolic clan
– that of completing the bundle, i.e. 10. Using the same argument, the tenth
generation name would be symbolic to complete the bundle and it should not be
surprising if it sounds a bit like ten (10). The word ten in
English is thousands of years old as we shall see.
Nine Generations at
30-year intervals would give a total of 270 years at the end of the cycle. They
would also make the use of the generic names Maina and Mwangi lose
rhythm at some point since 2 is an even number while 9 is an odd number.
Ten Generations at
30-year intervals would give a total of 300 years, a figure that has the
magical number 3, and a round figure.
With a tenth clan, we
would not have a situation where Maina’s generic name is Mwangi or vice versa,
which would be unacceptable, since “the Maina beget the Mwangi and
the Mwangi beget the Maina in perpetuity.
After the tenth Generation, the Kikuyu in their wisdom decided that the cycle
would be repeated without further changes since they too had gone a full circle
– from Mount Kenya to Egypt and back. Only the annual initiation names were
subject to change as warranted by the major occurrences each year.
I suggest that the
tenth Ituĩka was called Tene na Ago. This is
a common phrase that also means long ago in Kikuyu. Note that Ten in English
and Tene na ago for long ago in Kikuyu and long Ago
(English) are mere semantics for number ten and long ago.
During the Ituĩka power
handing over ceremony, the secrets of the tribe were handed over to the new
rulers. In 1939, the British Government proscribed the ceremony so the
generation that was to hand over went to their graves with all the secrets of
the Kikuyu. According to LSB Leakey, the ceremony was already very late. The
payment to the retirees had been greatly delayed, possibly due to the
transition from self-government to colonialism. Unknown to the British, the
ceremony had continued among the Kikuyu uninterrupted for roughly 3,300 years.
But if it is assumed that the ceremony had started with King Menes in 3100 BC,
then 5,000 years would be closer to the truth. The people of England may one
day discover that the story of the Hebseds, the Ituĩka and
their story too, since little is known of pre-Roman times.
Preserving Kikuyu memory takes time, care, and community support. If this post added to your understanding, Buy Me a Coffee and help keep these stories alive.
References
1. Aldred, C.,
1968 Akhnenaten Thames & Hudson London
2. Cagnolo, C.,
1933, The Akikuyu, Their customs, Traditions and Folklore, Mission
Printing school, Nyeri.
3. Collier, J.,
1970, In search of Akhenaten ,Ward Lock Limited - London
4. Dundas, Charles,
1968, Kilimanjaro and its People, Frank Cass & co. Ltd,
London.
5. Ellison T, R.,
(2006), Tree Goddesses http://www.touregypt.net/featurestories/treegoddess.htm, accessed April 2006.
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1970, Ikhnaton: Legend and History, Hutchinson, London.
7. Ions, V.,
1973. Egyptian Mythology. Paul Hamlyn, New York.
8. Kenyatta, J.,
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1968. Missionary Researches and Travels No. 2. Frank Cass,
London.
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1977, The Southern Kikuyu before 1903, Vol I, II & III, Academic
Press, London.
11. Middleton, J.
& Kershaw G., 1965, The Central Tribes of the North-Eastern Bantu, (including
the Embu, Meru, Mbere, Chuka. Mwimbi, Tharaka, and the Kamba of Kenya),
International Africa Institute, London.
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& Kershaw G., 1965, The Central Tribes of the North-Eastern Bantu, (including
the Embu, Meru, Mbere, Chuka. Mwimbi, Tharaka, and the Kamba of Kenya),
International Africa Institute, London.
13. Millard, Anne,
1981, Ancient Egypt, Usborne Publishing, London.
14. National
Geographic, April 2001, p. 34-57, Pharaohs of the Sun, by Rick
Gore, published by the National Geographic Society, Washington DC.
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editor, 1974, Zamani, a Survey of East African History, East
African Publishing House, Nairobi.
16. Petrie, M,
1972, Amarna city of Akhenaten and Nefertiti , Department of
Egyptology, University College, London.
17. Routledge, W. S.,
and Routledge K., 1910, With a Prehistoric People, the Akikuyu of
British East Africa, Edward Arnold, London.
18. Sir Petrie,
Flinders, (1924), History of Egypt , From earliest Kings to
the xviDynasty Vol. II, (6 vol., 1894- 1925)
19. Tate, H. R.,
1904, Further Notes on the Kikuyu Tribe of East Africa,
Anthropological Institute of Great Britain and Ireland, London
20. Terrace, Edward L. B., and Fischer
Henry. G., 1970, Treasures of the Cairo Museum, Thames and
Hudson, London.
Disclaimer
The information presented in this article is intended for educational and cultural enrichment purposes. While care has been taken to accurately capture Kikuyu culture and traditions, this article does not claim to represent every scholarly interpretation.
Readers are encouraged to consult additional sources or native speakers for deeper insights.
Kikuyu Culture & History respects the diversity within Gĩkũyũ-speaking communities and welcomes thoughtful dialogue. If you notice any inaccuracies or have suggestions, feel free to contact us at kenatene@gmail.com.
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