One feature of the Ifa literature distinguishes it from most religious-studies bibliographies: a significant part of it was written by people who are initiates as well as academics. Wande Abimbola, whose Ifa: An Exposition of Ifa Literary Corpus appeared in 1976 and whose Sixteen Great Poems of Ifa was published by UNESCO in 1975, is the clearest instance, a university scholar writing from inside the tradition he documents.
This has two consequences a reader should hold together. The literature is better informed than an outside survey could be, and it is more careful about disclosure than an outside survey would think to be. Where an insider scholar stops, the stopping point is usually a judgement about what may properly be published, made by someone entitled to make it. An outside reader should read those silences as data rather than as omissions to be filled from elsewhere.
The atlas takes the same line by choice rather than by necessity. Where the scholarship declines to set out interpretive content, reconstructing it from secondary or commercial sources would not be filling a gap; it would be overriding a decision.
Oturupon Meji is documented as one of the sixteen principal figures, and that structural statement is well supported. Its verses and the readings taken from it belong to initiated practitioners and are not reproduced here.