The central Gikuyu occupy Murang’a County, which is in the central part of Kenya. At various times in history, the central gikuyu territory has been known as Ithanga, Mukurwe-ini, Gikuyu, Kirinyaga, Metumi, Fort Hall and finally Murang’a. They are the original Gikuyu and direct descendants of Gikuyu and Mumbi. The country of the central Gikuyu,’ whose system of tribal organisation will be described in this book, lies between the southern Gikuyu of Kiambu (Kabete) and the northern Gikuyu of nyiri (Gaki) all three lying in the central part of Kenya. Murang’a is divided into six administrative sub-counties: Kandara, Gatanga, Kiharu, kangima, Kigumo and Maragwa. The population, according to the 2019 census is (1,056,640) one million, fifty-six hundred, six hundred and forty. The central Gikuyu people are agriculturists, today keeping a few flocks of sheep and goats and cattle. They are also ardent businessmen. The cultural and historical traditions of the central Gikuyu people have been verbally handed down from generation to generation. These traditions are quite distinct from the other two of the north and south. In writing this book, I sought to bring out this distinction to establish the difference with the southern Gikuyu as was aptly captured by Louis Leakey in his treatise titled “southern kikuyu before 1903”. Probably the only and most comprehensive book on Gikuyu culture, Leakey candidly dwelt on the southern Kikuyu and confesses to not having had much contact with what he wrongly summed up as northern kikuyu. In that said north, there exists two distinct kikuyu cultural groupings that have never been studied to establish this glaring distinction between the nyiri and murang’a groupings. From inception, the central Gikuyu carried forth their information and history through memory. In the book “a prehistoric people: the central Gikuyu before 1970”, effort was made to collect relevant information from sometimes very meagre sources to try to correct the misconception that the kikuyu are a homogenous people practicing a common culture. As a central Gikuyu myself, having been born and grown up there, it is clear after interaction with the other two, that the original Gikuyu still exists in murang’a (fig 15) as close to as it was during Gikuyu and Mumbi era. It is from these original Gikuyu that the other two, the southern and northern, developed after dispersal from Murang’a. Thaaaai-to the members of the central Gikuyu kiama, mwaki wa rugongo rua kiranga, in which I stand as muthuri wa mburi igiri, my comrades-in-arms of the past, present, and future. In this work as in all my other activities, their co-operation, courage, and sacrifice in the service of the central Gikuyu people have been the inspiration and the sustaining power.