Oyá had a daughter, Bumi, vain and proud of her mother's enormous power: under that protection, everything turned out well for her.
One day Bumi fell ill and her affairs began to go badly, but she did not want her mother to know. She visited Shangó, had relations with him and became pregnant. Then she traveled to Teguarollo, the place where Oyá lived. Her mother, not knowing what had happened, told her that as soon as the child was born he would have to be handed over to Shangó.
Oyá then proposed going to see Obatalá, and the two set out singing so that he would receive them.
Orunmila was passing along the road and they met him. They paid him homage with the moforibale, and his okpele fell and marked Ika Sa. He told Oyá that her daughter had to receive Oyá or Obatalá, that she should take care not to confuse them, and that the child Bumi was expecting was the legitimate son of Shangó.
Obatalá gave Bumi three pieces of Ogún, which he called Ogún Fomale (which ones they are is in the full treatise). He added three chicks and a dove, and assured her that whatever she asked before Ogún would be granted, and that her protective charm would be fed with Ogún.
Just then the child was born. Obatalá asked to keep him until Shangó came, within a week, to hand him over in the presence of Oyá and Bumi. After the seven days, Shangó arrived and Obatalá placed the child in his arms; Shangó took him to his land, Tigua Yorokun.
It pained Bumi that her son had been consecrated before she was. She went back to her land with Oyá.
Thanks to the charm of Ogún, Bumi succeeded in everything. One day she told her mother that she would visit several lands and then go to see her son Ika.
Eshu had long been turning over in his mind the wars and the powers he had against Oyá, looking for a way to harm her. He ran into Bumi and invited her to a great party. Shangó had been there, but had left before she arrived in the company of Elegba.
Bumi watched the party and loved how beautifully Oshún danced. Eshu's son, Ika Eshu, came out to dance as well, and she was captivated by his dancing and his ways. He told her she could not go on like that, and they made her yoko Oshún.
Back home, Oyá rejected her, cursed her and took away all the power she had.
From that day everything kept getting worse. When Bumi turned to the secret of Ogún, she no longer received the answer she had before. One day Orunmila was heading to Oyá's house; she took him to where Bumi was so that he could consult for her again. Orunmila ruled that she would go through some suffering and that Obatalá would have to be called to see what he could do.
Note of the passage: in this Odù it is advisable for the babalawo to take extreme care, because it is easy to make a mistake: the person may be meant for Oyá, Obatalá or Ogún.
Confusing one saint with another costs a person dearly: she loses her powers and the favor of the one who looked after her. That is why every care must be taken to know which saint each person belongs to. From this came the mistake of believing that one saint can be put in place of another.
Earth from different parts of the city, a rooster, hens, lese Yanza, a dove, bara, beads, cloths, bogbo akofa, 3 ram heads, smoked jutía, eta, palm oil butter, awado and 9 stones. To this ebbó is given the blood of all the animals that are sacrificed, and beads and heads are added.
Nine gourd bowls with ori, smoked jutía, smoked fish, palm oil butter, efun and eko, to ask the favor of Oyá and Oshún.
Afterward two doves are given to Obatalá, together with wood, herbs, leri okute meta, a chameleon head and a great deal of money.
The babalawo must pay great attention so as not to make a mistake: the person must be made Oyá, Obatalá or Ogún, as corresponds.
Iká Sá Iká Sá Ballebei Ifa Babalawo Omo Oribowa Oni Awo Alla Omo Llalleri Oya Oya Baguaorduz Obonelli Oggun Tigualloru Gogozora Yein Onibuaguani Obani Shango Guegueniye Oni Oshun Omo Oya Tigua Yorokun Intori Oni Oyi Mobagua Eleggua Oni Yanza.
Babakua Leleo Ikasa Aguare Ifa Omo Bumi