Every printed Ifa verse came from somebody. That sounds obvious and is easy to forget once the material is set in type with a chapter heading over it. The standard scholarship is explicit about it: Bascom's 1969 volume is built on fieldwork with practising diviners, and its Yoruba texts are recordings of specific people speaking, not extracts from a manuscript tradition.
This has a practical bearing on how the record should be cited. A verse in print is evidence that a named diviner, at a known date and place, held that material. It is not evidence that the verse is universal, nor that it is complete, nor that the wording is fixed. Oral corpora vary by lineage and by occasion, and the scholarship generally says so.
It also means that the people who supplied the corpus were exercising judgement about what to share with a researcher, and that judgement is part of the record too. Where a tradition drew a line, the line is data about the tradition and deserves the same respect as the material on the other side of it.
Odi Meji is documented as one of the sixteen principal figures with material standing under it. What that material says, and what a diviner would do with it, is conferred through initiation and apprenticeship rather than through publication, and the atlas does not reproduce it.