A Diloggun reading does not usually end in an interpretation. It ends in something to be done: an offering, an observance, a work prescribed by the diviner for the particular person who came to consult them.
Those prescriptions are the clearest case for the line these entries draw. A prescription is not a fact about a sign. It is an instruction, issued to one person, by someone who has been initiated and trained and who is accountable within a religious community for issuing it, and it takes account of far more than which sign fell. Printed on a reference page beside a shell count, it becomes a recipe addressed to nobody, which misrepresents both what it is and what the tradition holds about who may give it.
There is also the plain matter of harm. Prescribed works can involve expense, obligation and ritual acts, and a reader following one from a web page would be acting on an instruction nobody competent had given them.
Ejila Shebora, the twelve-mouth throw, is one of the few parent signs whose Diloggun name has no counterpart in Ifa, and the atlas records that structural fact. What it prescribes is withheld, deliberately.
The published scholarship does treat prescribed works as an institution, and a reader who wants to understand their place in Lucumi practice will find the subject discussed seriously there. That a sign carries prescriptions is a fact about the system and belongs on a reference page. Which prescription follows, for whom, is the diviner's.