It is easy to read a printed volume of Ifa verse as though it were a scripture with an agreed contents page. It is not. The corpus is oral, held in the memories of trained diviners, and what has been published is a selection drawn from particular practitioners in particular towns at particular dates.
Three consequences follow, and all three are things this atlas would rather state than paper over. Material recorded in one lineage may be unknown in another without either being wrong. The proportions in print reflect what researchers collected, so the figures that fall often are better represented than the rare ones. And a printed corpus freezes at the date of collection, while the living one does not.
Iwori Meji is documented in the standard scholarly literature, chiefly Bascom in 1969 and Abimbola in 1976, and the atlas can say with confidence that it is the third of the sixteen in the published sequence and that a body of verse stands under it. It cannot responsibly say how much verse, or which verse is authoritative, because those questions have answers only inside a lineage.
The distinction between describing a corpus and reproducing it is the whole basis of these entries. Ifa is a living initiatory system, and its interpretive content is conferred on people who have undergone training and initiation, not published for general reading. The atlas describes the structure, names the scholarship, and stops.