:::THE ORIGIN OF SWEM OATH IN TIVLAND:::

Mase Msue in the introduction of his book “the significance of Swem to the Tiv Ethnic nation now Rediscovered” said that, “Swem must be understood as the great oath of faithfulness and truth between the supreme God and the Tiv ancestors, when they had arrived at the transitional “swem” homeland.”   He further said, “There was first, the actual or the original ‘swem’ oath that took place in the ancient transitional Tivland known as swem… The original ‘swem’ oath is a past and gone event, and was established at that time once and for all. That was the actual, real, live, and the original ‘Swem’ oath. Mark this and know it.”  He however did not substantiate his claim by any research. He seemed to be defending the “swem oath” and pointing it to the circumcision covenant between God and Abraham in the Bible from Genesis 17:9-14. 

Many Tiv Christians have embarked in a project of trying to defend the Tiv culture that is unacceptable to them, linking the Tiv nation to the Bible, and painting great pictures that are not there. I am a Christian and an ordained minister of God, but I am set out to say it as it is. Akiga Sai was also the first Christian the N.K.S.T. Church (Nongu u Kristu u i Ser u sha Tar) produced and has given a background of the “Swem oath” that seems to be more accurate, as no known Tiv historian, early European missionary, coloniser, nor oral history has refuted his account. 

It is believed by most Tiv people that “Swem” is a very great “Akombu” by which they swear, they think “Swem oath” was right there as a practice at the “Swem” geographical location of Tiv.  Many others know “Swem” to be the ancestral homeland of the Tiv nation. The question is. What is “Swem Ikaragbe?” Tiv people are aware of the “Swem oath” but few have understanding to the origin of the name “Swem Ikaragbe.”  

Ikaragbe was a name of a Nôngov man who had incurred a blood debt in his father’s age group and paid dearly with all the members of his family. He had to further pay by giving his dear life. Ikaragbe ran for his dear life and took refuge amongst the Utyusha people. His people searched for him and were almost given up. A member of Ikaragbe group called Kpamberakpa one day journeyed to Utyusha land, as he sat to drink the local brew on one of the days; he heard a person said, “Take this cup to Ikaragbe.” His enquiry proved that the same Ikaragbe was the Ikaragbe of Nôngov they were looking for. Kpamberakpa reported back to his kinsmen and they gave him and Anyamagere the assignment to bring Ikaragbe back to pay his blood debt. The Utyusha people tried to stop Kpamberakpa and Anyamagere but they demanded an Utyusha person to pay the blood debt in place of Ikaragbe.  When the matter reached a deadlock, Ikaragbe told the Utyusha people to let him be so that he could go back to his kinsmen and pay his debt. 

On their way, he told them he had something to show them, he then went with them until they came to a great forest, he then asked them to sit down and when they did, he took a pot and filled it with ashes. In the ashes, he put some lengths of “gbyaaye” wood and “ayandegh” plants, and on top he set a thunderbolt (Ijembeaôndo). On finishing this process, he lay down and rested his head on it, with his wife sitting beside him. When they approached his village, they were great rejoicing and the villagers sang a song. I also sang this song as a child without knowing the meaning of the song until the time of this research. The song goes thus:
“Kpamberakpa kange or va nam a!

Hee-e-e!

Anyamagere kange or va nam a!

Hee-e-e!”
The English translation goes as follows:
“Kpamberakpa has caught a man for me!

Hee-e-e!

Anyamagere has caught a man for me!

Hee-e-e!”

That is how Ikaragbe was brought back to his people and his life went for the blood debt he owed.  Few days afterwards Kpamberakpa and Anyamagere died with their legs swelling before their death. The Tiv saw their death as punishment for killing Ikaragbe in cold-blood. So they said the “Swem” will destroy every man who kills without pity. 

Since then it has become a custom for the traditional Tiv persons to dress the “Swem” in cases of crime or illness to ascertain the truth in the same manner Ikaragbe dressed it. This is how the “swem oath” was instituted by the man Ikaragbe. More about the “swem oath” will be communicated subsequently in the discourse of Tiv cultural values. 

Extract from my unpublished book:

“UNUSUAL HOSPITALITY: About the Tiv Nation and the Marital Sex Entertainment Controversy”

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