This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
Many traditions distinguish a prophet, understood as someone who speaks a message believed to originate outside themselves, from an ordinary fortune teller predicting an everyday outcome. The Hebrew Bible's nevi'im are recorded as speaking on behalf of God to Israel, often in direct confrontation with kings and the people rather than in private consultation. Islamic tradition holds a documented line of prophets understood to end with Muhammad, named the seal of the prophets. Zoroastrian tradition traces its own teaching to a founding revelation received by Zarathustra. Each of these traditions built its own institutional and textual apparatus for recording, preserving and authenticating a prophetic message, and the apparatus differs as much as the message does.
Prophecy was also institutionalized outside these lineage traditions, through oracular sites and offices rather than through a single named prophet. Beyond Delphi, ancient Greece maintained the oracle at Dodona, associated with the rustling of a sacred oak. Norse tradition describes the volva, a woman who practiced seidr and could be consulted for prophetic insight. The Yoruba Ifa divination system institutionalized prophecy through a trained diviner, a babalawo, working from a fixed corpus of verses associated with each of two hundred and fifty six possible divination outcomes. Each of these institutions built its own method for producing, recording and interpreting a prophetic utterance.
Comparative and historical method treats a prophecy's own claim to have predicted an event as a separate question from when the text recording that prophecy was actually written, since post-eventum prophecy, a text framed as prediction but composed after the event it describes, is a documented literary pattern scholars actively test for. The Book of Daniel is the case most frequently cited in this context: its detailed depictions of events down to the early second century BCE, contrasted with its vaguer and less accurate description of events after that point, is read by most historical-critical scholarship as evidence for when the text was actually composed, a conclusion reached by textual and historical analysis rather than by any prior judgment about whether prophecy itself is possible.