In the land of Awa Eri — the land of Iroko and ewe ayo — lived Awó Oribaye, who had made a pact with Iroko and ewe ayo to look after him as long as he lived; Oluwere Orun, Agayú's shadow, also lived there at the foot of Iroko. People said Awó Oribaye was very odd, because he worked where nobody could see; and he, annoyed at being watched, began cursing — everyone started falling ill, Obatalá's children began losing their luck, Oluwere Orun withdrew from his side, and he grew poor along with the whole land. Elegba, worried about Obatalá's children, went for Oshagriñán: he made osode for Oribaye — Oggunda Botete —: «Oluwere Orun's shadow has left your side». He made him ebbó and at midnight they went to the foot of Iroko: Oshagriñán put Iroko leaves on Elegba's head with a colored cap, took the roots from east and west, called Oluwere Orun and all the Egun with the rooster — and the shadow came down again. He prayed over Oribaye's head with Iroko's secret, made him the inshé for the pillow so he could always be in touch with the shadow, and since there was so much shepé (cursing) in that land, Elegba gave him ewe ayo to bathe with and Oshagriñán calmed himself with tete herb and a white pigeon on his head. «Wrap your Ifá in Iroko leaves, and when they dry, cook them with ewereyeye and give it to everyone to drink so they are cured». Everyone got better and valued him again. Before leaving, Elegba and Oshagriñán cleaned themselves naked before Ifá with pigeons they gave to Mother Earth: the arayés died, and the land of Awa Eri was left free, covered by Oluwere Orun's shadow.
Awa Eri was the land of the Iroko and of the ewe ayo. Awó Oribaye lived there, omo Oggunda Obetete, who had a pact with both — the tree and the herb — that they would guard him and turn away any harm that came at him for as long as he lived. At the foot of the Iroko, away from people, there also lived Oluwere Orun, shadow of Agayú. Among the neighbors it was said that Awó Oribaye was a strange man, because he did his things far from every eye; nobody knew how he worked and everybody wanted to find out, since they figured something hidden guided him, because he did not do it like the other Awoses. Feeling watched made him angry, and from the anger he went on to curse those people: "Odogun ofofo iña shekue buruku omo ile Owa Eri". From then on sickness got into everyone, the children of Obatalá kept losing their luck, Oluwere Orun moved away from Awó Oribaye and poverty caught up with him: that land fell into misery and there was nobody left who did not get sick.
Elegba felt bad about what he saw, above all for the children of Obatalá, and he took the road to Oshagriñán's house to tell him everything that was going on in the land Awa Eri. When he arrived with Elegba, they found Awó Oribaye not knowing what to do in that land, and all the children of Obatalá sick. Oshagriñán made osode for Awó Oribaye, Oggunda Botete came out, and he explained that the cause of it all was that the shadow of Oluwere Orun had moved away from his side. He made ebbó for him and proposed: "Let us go to the foot of Iroko, where Oluwere Orun lives, and we will call him so he is always with you." They set out and got there at twelve at night. Oshagriñán took Iroko leaves and set them on Elegba's head, gave him coconut and fresh water, put a very pretty colored cap on him and warned him: "This is so you can help me lift up this land." Then he took the rooster and with it he called Oluwere Orun, praying like this: "Iroko Ouwere Oshagriñan igi ogadifan Agayu Ifa eku mayele ogba leri oma oshe igbo Iroko umbo ori ire Awo Oribaye ebonike ori botete ori ire". He put the root of the west and the root of the east together with everything the ebbó carried, and he called Oluwere Orun and all the Egun, handing them the rooster while he sang: "Ero omi Iroko onifa Iroko masofun ele igi Orun igboye Iroko Egun mayawa".
The shadow of Oluwere Orun came down again. With the secret of Iroko, Oshagriñán made rogación on Awó Oribaye's head, and the Awó got better right away. With the rooster's head, what was left over from the rogación, all the ashé and 16 ataré, Oshagriñán made an inshé and handed it to him: "Put this inside your pillow, so you always speak with Oluwere Orun." The shepé in that land was so strong that Oshagriñán got angry; Elegba brought him ewe ayo to bathe with, put tete herb on his head, gave himself a white dove and with that he calmed down. Then he took Iroko leaves and gave the Awó this instruction: "Wrap your Ifá in this, and when it is dry cook it with ewereyeye and give it to everyone in your land to drink so they get cured." Awó Oribaye did it, and the people were healing and held him in esteem again, because through the work of Elegba and of Oshagriñán the shadow of Oluwere Orun had come back to his side. Before saying goodbye, Oshagriñán turned to Elegba and warned him: "Before we go we have to make ourselves a great secret, so that none of these arayés of the land follow us." They stripped naked before Ifá, took doves, made sarayeye and gave them to Inle Oguere with this song: "Eye eyele inle asheo, ire Awo ire, eye eyele inle asheo". They buried the dove together with jutía, fish, corn, all the grains, aguardiente, honey, corojo and cascarilla, and with that all the arayés died. Clean now, Elegba and Oshagriñán left, and Awa Eri was free of arayés and covered by the shadow of Oluwere Orun. Note: for the godfather this Ifá is trouble, and it can ruin him or sink him into misery. When it shows up in an atefá, the godfather cleans himself naked in front of his Ifá with a dove that is given to the earth; two white doves with plenty of tete herb are given to his head, and at the hour when Orunmila eats, two hens from the head are given straight onto his Ifá, with the súyere "Adie manya ori teun, adele nifa manya ileo".