Divinity Atlas

Sacred Correspondences
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Divinity Atlas

Disputed Statements

Claims this atlas currently marks as unsettled or as tested and found false. A debated fact is one scholars hold competing positions on; a debunked one has been checked against the record and found not to hold. Both are kept in view rather than quietly smoothed over, with the reasoning that put each one where it stands.

3,338 statements marked Debated.

The Crone, Contested Use DetailWhether the three aspects map onto biological life stages or are symbolic postures open to anyone is disputed inside the tradition

The Crone, Deities

Standing

Concerns Contested Use Detail

Currently States Whether the three aspects map onto biological life stages or are symbolic postures open to anyone is disputed inside the tradition

According To Wicca

Hutton's method is historical and ethnographic, reading the movement's own primary literature and practice across lineages. It finds Dianic and other feminist influenced lineages in particular rejecting a strictly biological, aging female body reading of the Crone aspect, while other lineages retain that reading. Both readings remain in current use among covens that otherwise agree on much else.

Source The Triumph of the Moon: A History of Modern Pagan Witchcraft, Ronald Hutton

The Crone, Origin AccountThe Crone aspect of the modern Triple Goddess, representing wisdom, death and transformation, is often linked by practitioners to older folkloric hag figures such as the Cailleach of Scottish and Irish tradition.

The Crone, Deities

Standing

Concerns Origin Account

Currently States The Crone aspect of the modern Triple Goddess, representing wisdom, death and transformation, is often linked by practitioners to older folkloric hag figures such as the Cailleach of Scottish and Irish tradition.

Historians of folklore treat this genealogy with caution. The Cailleach is a genuinely old and independently attested figure in Gaelic tradition, but her direct identification with the Crone of the twentieth century Triple Goddess is a modern interpretive move rather than a documented continuity, blending real older folklore with a newer syncretic framework built by writers such as Robert Graves. The link is a live scholarly and devotional question, not a settled ancient lineage.

Source The White Goddess: A Historical Grammar of Poetic Myth, Robert Graves

The Crucifixion of Jesus, Where It Is RecordedJosephus's Antiquities of the Jews, book eighteen, contains a passage on Jesus known as the Testimonium Flavianum; most scholars regard its core reference to his condemnation under Pilate as authentic beneath a later Christian expansion.

The Crucifixion of Jesus, Religious Events

Standing

Concerns Where It Is Recorded

Currently States Josephus's Antiquities of the Jews, book eighteen, contains a passage on Jesus known as the Testimonium Flavianum; most scholars regard its core reference to his condemnation under Pilate as authentic beneath a later Christian expansion.

The extent of later Christian editing to the passage is itself disputed among specialists.

Source Josephus, Antiquities of the Jews, Book XVIII, Flavius Josephus

The Crusades, Death Toll Minimum500000.000000

The Crusades, Wars & Conflicts

Standing

Concerns Death Toll Minimum

Currently States 500000.000000

Christopher Tyerman and other modern historians of the crusades are explicit that they distrust any single precise figure spanning nearly two centuries of intermittent campaigns across three continents, and the range recorded here, 500,000 to several million, reflects the spread found across general reference estimates rather than a scholarly consensus count. Tyerman's own emphasis is that indirect deaths, from the societies the campaigns disrupted, likely matched or exceeded combat deaths.

Source God's War: A New History of the Crusades, Christopher Tyerman

The Crusades, Death Toll Maximum2000000.000000

The Crusades, Wars & Conflicts

Standing

Concerns Death Toll Maximum

Currently States 2000000.000000

See death-toll-min. This upper bound is contested by an order of magnitude against the lower one, which is itself the point: no broad total for the crusading era commands scholarly consensus.

Source God's War: A New History of the Crusades, Christopher Tyerman

The Crusades, Period Start Year1095

The Crusades, Wars & Conflicts

Standing

Concerns Period Start Year

Currently States 1095

The narrower and more common scholarly periodization, from Pope Urban II's November 1095 call at Clermont that launched the First Crusade to the May 1291 fall of Acre, the last crusader stronghold on the Levantine mainland. A broader camp of historians extends crusading activity well past 1291 to include the Baltic crusades against pagan Prussia and Lithuania, the fifteenth century Hussite crusades within Bohemia, and Ottoman era crusades into the sixteenth century, on the grounds that the papacy continued to preach and grant crusading indulgences for wars far beyond the Holy Land. This atlas records the narrower Levantine window as its bounds and names the broader camp rather than adopting it.

Source The Historiography of the Crusades, Giles Constable

The Crusades, Period End Year1291

The Crusades, Wars & Conflicts

Standing

Concerns Period End Year

Currently States 1291

The narrower scholarly reading closes the Crusades in May 1291, with the fall of Acre, the last crusader stronghold on the Levantine mainland. A broader camp of historians extends crusading activity well past 1291 to include the Baltic crusades against pagan Prussia and Lithuania, the fifteenth century Hussite crusades within Bohemia, and Ottoman era crusades into the sixteenth century, on the grounds that the papacy continued to preach and grant crusading indulgences for wars far beyond the Holy Land. This atlas records the narrower Levantine end date as its bound and names the broader camp rather than adopting it.

Source The Historiography of the Crusades, Giles Constable

The Crusades, Death Toll AssessmentNo total for the crusading era commands scholarly consensus, and the recorded range, 500,000 to several million, spans nearly two centuries of intermittent campaigns across three continents rather than one war with one count. Christopher Tyerman and other modern historians are explicit that indirect deaths, from the societies these campaigns disrupted, likely matched or exceeded combat deaths. The crusades' own causation is itself a live historiographic debate: modern crusade studies (the Riley-Smith and Tyerman schools chief among them) treat penitential and religious motive as genuine and central for most participants, against an older, more cynical reading that treated religion as a cover for land hunger and younger sons' ambitions; this atlas records the debate rather than adopting either school's reading as settled.

The Crusades, Wars & Conflicts

Standing

Concerns Death Toll Assessment

Currently States No total for the crusading era commands scholarly consensus, and the recorded range, 500,000 to several million, spans nearly two centuries of intermittent campaigns across three continents rather than one war with one count. Christopher Tyerman and other modern historians are explicit that indirect deaths, from the societies these campaigns disrupted, likely matched or exceeded combat deaths. The crusades' own causation is itself a live historiographic debate: modern crusade studies (the Riley-Smith and Tyerman schools chief among them) treat penitential and religious motive as genuine and central for most participants, against an older, more cynical reading that treated religion as a cover for land hunger and younger sons' ambitions; this atlas records the debate rather than adopting either school's reading as settled.

Source God's War: A New History of the Crusades, Christopher Tyerman

The Cuban Revolution Scatters Santeria Into Exile, End Year1969

The Cuban Revolution Scatters Santeria Into Exile, Spread Events

Standing

Concerns End Year

Currently States 1969

The source names only "the 1960s" for the emigration spreading Santeria abroad, never an exact end year; 1969 is this atlas's representative year within that named decade, not a settled date the source itself states.

Source Santeria (Wikipedia), Wikipedia contributors

The Cultural Revolution, Death Toll Minimum1100000.000000

The Cultural Revolution, Religious Events

Standing

Concerns Death Toll Minimum

Currently States 1100000.000000

Andrew Walder's 2014 county-annals study, covering 99 percent of local jurisdictions, estimates 1.1 to 1.6 million Cultural Revolution era deaths nationwide from 1966 to 1971. Walder and Su's earlier 2003 study of the same evidence base restricted to rural counties found 750,000 to 1.5 million rural deaths, a figure Roderick MacFarquhar and Michael Schoenhals's Mao's Last Revolution independently cites as a conservative estimate, and other historians surveying the wider literature, including factional armed conflict and urban campaigns the county annals undercount, cite totals running well over two million from sources of uneven reliability. This is the overall political death toll of the whole campaign, not a figure isolating deaths caused specifically by anti-religious persecution: no study has published that narrower breakdown, which remains its own recorded open question.

Source Walder, "Rebellion and Repression in China, 1966-1971" (2014), Andrew G. Walder

The Cultural Revolution, Death Toll Maximum1600000.000000

The Cultural Revolution, Religious Events

Standing

Concerns Death Toll Maximum

Currently States 1600000.000000

The upper bound of Walder's 2014 county-annals estimate (1.1 to 1.6 million nationwide, 1966 to 1971). Some historians surveying the broader literature, including sources the county annals do not fully capture, cite still higher totals running well over two million; those wider tallies rest on sources of uneven reliability and are named here rather than adopted as the recorded ceiling. This figure covers the campaign's overall political death toll, not a religion-specific isolation, which remains its own recorded open question.

Source Walder, "Rebellion and Repression in China, 1966-1971" (2014), Andrew G. Walder

The Cultural Revolution Suppresses Buddhism in Tibet and China, Start Year1966

The Cultural Revolution Suppresses Buddhism in Tibet and China, Spread Events

Standing

Concerns Start Year

Currently States 1966

1966 marks the Cultural Revolution's own arrival in Tibet, dated to the February 1966 ban on the Monlam festival; historian Fabienne Jagou argues most of the physical destruction of monasteries had already happened in the years before this, so the START year here marks the Cultural Revolution's own campaign rather than the whole of the institutional loss, which the article itself treats as a live scholarly disagreement over periodisation rather than degree.

Source Cultural Revolution in Tibet (Wikipedia), Wikipedia contributors

The Death and Resurrection of Jesus, Scholarly NoteThe comparative category of the dying and rising god, which reads the death and resurrection of Jesus alongside similar patterns in other traditions' myths, descends from James Frazer's The Golden Bough and belongs to the same tradition of comparative mythology represented by Mircea Eliade's The Myth of the Eternal Return: Cosmos and History (Princeton University Press, 1949), which treats cyclical death and renewal as a recurring cross-cultural pattern. That comparative category has been directly contested since the 1980s, when Jonathan Z. Smith's critique argued the supposed pattern was constructed by scholars rather than found consistently in the primary sources, and the dispute remains unresolved for every entry of that comparative type the atlas records, not only this one.

The Death and Resurrection of Jesus, Myths & Sacred Narratives

Standing

Concerns Scholarly Note

Currently States The comparative category of the dying and rising god, which reads the death and resurrection of Jesus alongside similar patterns in other traditions' myths, descends from James Frazer's The Golden Bough and belongs to the same tradition of comparative mythology represented by Mircea Eliade's The Myth of the Eternal Return: Cosmos and History (Princeton University Press, 1949), which treats cyclical death and renewal as a recurring cross-cultural pattern. That comparative category has been directly contested since the 1980s, when Jonathan Z. Smith's critique argued the supposed pattern was constructed by scholars rather than found consistently in the primary sources, and the dispute remains unresolved for every entry of that comparative type the atlas records, not only this one.

Mircea Eliade's The Myth of the Eternal Return: Cosmos and History (Princeton University Press, 1949), read alongside Jonathan Z. Smith's later critique, examined whether the comparative category of the dying and rising god, applied to the death and resurrection of Jesus since James Frazer, is a pattern genuinely found across traditions' myths or one constructed by the comparative method itself. Weighing Eliade's cross-cultural reading of cyclical death and renewal against Smith's argument, from the 1980s onward, that the primary sources do not support it consistently, the atlas records the category as contested for every entry of that type rather than reliable for this one.

Source The Myth of the Eternal Return: Cosmos and History, Mircea Eliade; Willard R. Trask (trans.)

The Dechristianization of France (1793 to 1794), Death Toll Minimum300.000000

The Dechristianization of France (1793 to 1794), Religious Events

Standing

Concerns Death Toll Minimum

Currently States 300.000000

A floor drawn from the several hundred priests reported executed nationally for remaining in France after the October 1793 death-on-sight law, the low end of "several hundred" as the standard sources phrase it. This is a national floor only: it excludes Carrier's Nantes drownings, recorded separately below, and neither source consulted gives a single reconciled national total covering every mode of death (execution, prison death, death in transit during deportation) across the whole ten-month campaign, so no combined figure is invented here.

Source Dechristianization of France during the French Revolution (New World Encyclopedia)

The Dechristianization of France (1793 to 1794), Death Toll Maximum600.000000

The Dechristianization of France (1793 to 1794), Religious Events

Standing

Concerns Death Toll Maximum

Currently States 600.000000

The high end of the same "several hundred executed" floor for priests who remained in France; not a ceiling on the campaign's true toll, which is undocumented as a single figure once Nantes, prison deaths and deportation deaths are considered together.

Source Dechristianization of France during the French Revolution (New World Encyclopedia)

The Defeat of Surapadman by Murugan, HistoricityThe narrative is a central text of Tamil Murugan devotion specifically, distinct from, though related to, the Sanskrit Puranic material concerning Kartikeya more broadly current across other Hindu regional traditions.

The Defeat of Surapadman by Murugan, Religious Events

Standing

Concerns Historicity

Currently States The narrative is a central text of Tamil Murugan devotion specifically, distinct from, though related to, the Sanskrit Puranic material concerning Kartikeya more broadly current across other Hindu regional traditions.

Source A Survey of Hinduism, Klaus K. Klostermaier

The Definition of the Immaculate Conception, How Its Legacy Is ContestedThe doctrine is accepted by the Catholic Church but not by Eastern Orthodox Christianity, which holds a related but distinct understanding of Mary's sinlessness, nor by most Protestant traditions, which generally reject it as lacking scriptural basis.

The Definition of the Immaculate Conception, Religious Events

Standing

Concerns How Its Legacy Is Contested

Currently States The doctrine is accepted by the Catholic Church but not by Eastern Orthodox Christianity, which holds a related but distinct understanding of Mary's sinlessness, nor by most Protestant traditions, which generally reject it as lacking scriptural basis.

Source The Christian Tradition: A History of the Development of Doctrine, Jaroslav Pelikan

The Deliverance in the Book of Esther, HistoricityThe Book of Esther is not corroborated by independent Persian historical records, and scholars are divided on whether it reflects a historical core embellished over time or is better read as a work of historical fiction; the book is also notable within the Hebrew Bible for never mentioning God directly.

The Deliverance in the Book of Esther, Religious Events

Standing

Concerns Historicity

Currently States The Book of Esther is not corroborated by independent Persian historical records, and scholars are divided on whether it reflects a historical core embellished over time or is better read as a work of historical fiction; the book is also notable within the Hebrew Bible for never mentioning God directly.

Source Encyclopaedia Judaica, 2nd edition, Michael Berenbaum and Fred Skolnik (eds.)

The Delphic Oracle to Sparta Before Thermopylae, Documented ResponseJoseph Fontenrose's catalogue of Delphic responses lists this oracle as Q152 (cross-referenced to Parke and Wormell's own catalogue number, PW100) and tags it flatly "Not genuine," filing it among responses of folkloric origin under the heading "King's death for his city." In his own words, "This is surely a post eventum composition." Fontenrose compares it directly to the older Athenian legend of King Kodros, who is said to have deliberately provoked his own death in battle on the strength of a similar oracle to save his city, and argues that the Thermopylae oracle "was composed as the oracle needed to fit Leonidas' heroism to the Kodros legend." Fontenrose's own citations there point to Parke's 1956 history of the oracle and to the Parke-Wormell catalogue itself as reaching the same conclusion; that pairing's own text was not independently checked here, so this rests on Fontenrose's own report of what they conclude.

The Delphic Oracle to Sparta Before Thermopylae, Prophecies

Standing

Concerns Documented Response

Currently States Joseph Fontenrose's catalogue of Delphic responses lists this oracle as Q152 (cross-referenced to Parke and Wormell's own catalogue number, PW100) and tags it flatly "Not genuine," filing it among responses of folkloric origin under the heading "King's death for his city." In his own words, "This is surely a post eventum composition." Fontenrose compares it directly to the older Athenian legend of King Kodros, who is said to have deliberately provoked his own death in battle on the strength of a similar oracle to save his city, and argues that the Thermopylae oracle "was composed as the oracle needed to fit Leonidas' heroism to the Kodros legend." Fontenrose's own citations there point to Parke's 1956 history of the oracle and to the Parke-Wormell catalogue itself as reaching the same conclusion; that pairing's own text was not independently checked here, so this rests on Fontenrose's own report of what they conclude.

Source The Delphic Oracle: Its Responses and Operations, Joseph Fontenrose

The Delphic Oracle to Sparta Before Thermopylae, Documented ResponseW.W. How and J. Wells's commentary on Herodotus 7.220-221 states plainly that "the oracle is plainly a vaticinium post eventum," arguing that it is inconsistent with Herodotus's own earlier account of Leonidas's expedition, assigns no convincing reason for the Thespian and Theban contingents' actions, and served as a convenient explanation for the allied troops who withdrew and left Leonidas to die. They note that Diodorus later "carries out consistently the view here indicated in the oracle," which they read as a later writer completing, not originating, a process of legend-building already under way in Herodotus's own account. Separately, and read directly from Herodotus's own text rather than from either commentary: the passage gives the oracle's meaning twice, first as Herodotus's own brief prose statement, then, introduced as having been "delivered in hexameter verse," as a separate seven-line poem making the same claim in more elaborate and event-specific language, a doubling in the primary text itself that sits behind both scholars' skepticism.

The Delphic Oracle to Sparta Before Thermopylae, Prophecies

Standing

Concerns Documented Response

Currently States W.W. How and J. Wells's commentary on Herodotus 7.220-221 states plainly that "the oracle is plainly a vaticinium post eventum," arguing that it is inconsistent with Herodotus's own earlier account of Leonidas's expedition, assigns no convincing reason for the Thespian and Theban contingents' actions, and served as a convenient explanation for the allied troops who withdrew and left Leonidas to die. They note that Diodorus later "carries out consistently the view here indicated in the oracle," which they read as a later writer completing, not originating, a process of legend-building already under way in Herodotus's own account. Separately, and read directly from Herodotus's own text rather than from either commentary: the passage gives the oracle's meaning twice, first as Herodotus's own brief prose statement, then, introduced as having been "delivered in hexameter verse," as a separate seven-line poem making the same claim in more elaborate and event-specific language, a doubling in the primary text itself that sits behind both scholars' skepticism.

Source A Commentary on Herodotus, W.W. How and J. Wells