Divinity Atlas

Sacred Correspondences

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.

3,335 statements marked Debated.

Boko Haram, Institutional Wealth or FinancesEstimates of Boko Haram's financing vary widely: researchers have traced roughly 70 million US dollars raised from illicit sources between 2006 and 2011, alongside later reporting of several million US dollars from bank robberies and several million more in kidnap ransom payments (including for the 2014 Chibok schoolgirls), on top of extortion, taxation, smuggling and foreign remittances that are harder to total into one aggregate figure.

Boko Haram, Organizations

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Concerns Institutional Wealth or Finances

Currently States Estimates of Boko Haram's financing vary widely: researchers have traced roughly 70 million US dollars raised from illicit sources between 2006 and 2011, alongside later reporting of several million US dollars from bank robberies and several million more in kidnap ransom payments (including for the 2014 Chibok schoolgirls), on top of extortion, taxation, smuggling and foreign remittances that are harder to total into one aggregate figure.

No single reconciled total was found; figures come from different studies covering different, sometimes overlapping, years and revenue streams.

Source Financing Boko Haram (Council on Foreign Relations)

Bon Odori, Historical OriginLocal ancestral summer customs older than the Buddhist observance were absorbed into the Obon season

Bon Odori, Sacred Dances

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Concerns Historical Origin

Currently States Local ancestral summer customs older than the Buddhist observance were absorbed into the Obon season

According To Japanese Buddhism

That the season carries more than one layer is widely accepted; which specific elements of the dance are pre-Buddhist and which are the sutra observance is not settled, and the argument turns on evidence that does not survive in usable form. The atlas records the layering without assigning particular steps to particular layers.

Source Ancestor Worship in Contemporary Japan, Robert J. Smith

Bona Dea, Standing as a Comparative CategoryDebated

Bona Dea, Deities

Standing

Concerns Standing as a Comparative Category

Currently States Debated

Because men were excluded from the December rite so strictly that male images and animals were removed from the house where it was held, almost everything known about what the rite was actually for is reconstruction rather than record: the surviving descriptions come from Cicero and other male writers reporting the scandal of 62 BCE, when Publius Clodius Pulcher broke into the rite in disguise, rather than from anyone permitted to observe or describe the ceremony itself. H. H. J. Brouwer's Bona Dea: The Sources and a Description of the Cult (1989) gathers this evidence and treats the cult's own purpose as unsettled precisely because the only detailed accounts describe its violation rather than its ordinary practice, which is why the scholarly standing is recorded as debated rather than resolved.

Source Bona Dea: The Sources and a Description of the Cult, H. H. J. Brouwer

Bona Dea, Origin AccountRoman sources disagree on Bona Dea's original nature. Some accounts make her the wife or daughter of the rustic god Faunus, deified after he flogged her with myrtle rods for secretly drinking wine, an origin story explaining both the exclusion of myrtle from her sanctuary and the euphemistic naming of wine as milk at her rites; other writers instead identify her as an old Italian earth or fertility goddess with no such mortal history at all.

Bona Dea, Deities

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Concerns Origin Account

Currently States Roman sources disagree on Bona Dea's original nature. Some accounts make her the wife or daughter of the rustic god Faunus, deified after he flogged her with myrtle rods for secretly drinking wine, an origin story explaining both the exclusion of myrtle from her sanctuary and the euphemistic naming of wine as milk at her rites; other writers instead identify her as an old Italian earth or fertility goddess with no such mortal history at all.

Source Bona Dea: The Sources and a Description of the Cult, H. H. J. Brouwer

Boniface IV, TraditionFrequently named as an origin point for the feast of All Saints

Boniface IV, Figures

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Concerns Tradition

Currently States Frequently named as an origin point for the feast of All Saints

According To Roman Catholicism

The Oxford Dictionary of the Christian Church (2005) examines the tradition crediting Pope Boniface IV with founding the feast of All Saints from his 609 dedication of the Pantheon, honouring Mary and all the martyrs. The dictionary's method is documentary, and it finds no decree instituting the feast survives from Boniface himself, that the Roman observance of All Saints in fact stood in May before Popes Gregory III and Gregory IV later settled it on 1 November, and that an Eastern commemoration of all martyrs after Pentecost is older still than either Roman date.

Source The Oxford Dictionary of the Christian Church, 3rd revised edition, F. L. Cross and E. A. Livingstone (eds.)

Boniface VIII, Lifespan or Floruit Start Year1230

Boniface VIII, Figures

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Concerns Lifespan or Floruit Start Year

Currently States 1230

The source marks this year circa, its own approximate estimate rather than a fixed date.

Source Saints and Sinners: A History of the Popes, Eamon Duffy

Boniface VIII, Lifespan or Floruit End Year1303

Boniface VIII, Figures

Standing

Concerns Lifespan or Floruit End Year

Currently States 1303

The source marks this year circa, its own approximate estimate rather than a fixed date.

Source Saints and Sinners: A History of the Popes, Eamon Duffy

Book of Deuteronomy, Era of CompositionThe core law code is commonly dated to the seventh century BCE, around the reform of Josiah, with the framing addresses and the closing chapters added during and after the exile.

Book of Deuteronomy, Scripture Portions

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Concerns Era of Composition

Currently States The core law code is commonly dated to the seventh century BCE, around the reform of Josiah, with the framing addresses and the closing chapters added during and after the exile.

2 Kings reports that a scroll of the law was found in the Jerusalem Temple during King Josiah's reign in the late seventh century BCE and drove his religious reforms, and Julius Wellhausen's Prolegomena to the History of Israel (Georg Reimer, 1883) is the classic scholarly argument identifying that scroll with an early form of Deuteronomy. The method is comparative and historical, reading Deuteronomy's distinctive concerns, centralizing worship at one sanctuary among other reforms attributed to Josiah, against the narrative in Kings describing what his reform actually did. Because the same match can be explained three ways, that the scroll was a genuine older discovery Josiah's reformers acted on, that a text was composed for the reform and then described as discovered, or that the discovery account was written into the record afterward to legitimize an existing text, which occurred remains argued among scholars working from the same narrative, and the book's date of composition moves with whichever answer is taken.

Source Prolegomena to the History of Israel, Julius Wellhausen

Book of Exodus, Era of CompositionA departure from Egypt, if placed historically at all, is usually located in the thirteenth century BCE. The book as written is dated by critical scholarship to the monarchic period and later, with the tabernacle chapters generally regarded as among the latest material in it.

Book of Exodus, Scripture Portions

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Concerns Era of Composition

Currently States A departure from Egypt, if placed historically at all, is usually located in the thirteenth century BCE. The book as written is dated by critical scholarship to the monarchic period and later, with the tabernacle chapters generally regarded as among the latest material in it.

Exodus narrates events traditionally dated to the second millennium BCE, but Julius Wellhausen's Prolegomena to the History of Israel (Georg Reimer, 1883) reads the text itself as compiled from sources written centuries later, in the first millennium BCE, rather than as a contemporary record of whatever events it describes. The method is source-critical, dating each identified literary strand by its theological outlook, legal concerns and points of contact with other datable material in Israel's history, independently of when the narrated events are traditionally placed. Wellhausen's original four-source scheme is no longer followed in its specific details, but his separation of the question into two distinct questions, when the events might have occurred and when the text describing them was composed, remains the field's working approach. Because the two questions are logically separate and the evidence bearing on each is different, a late compilation date for the text does not by itself settle when, or whether, the narrated events occurred.

Source Prolegomena to the History of Israel, Julius Wellhausen

Book of Exodus, Attributed Author / CompilerComposite, joining narrative material of differing age to a large priestly block covering the tabernacle instructions and their execution [critical]

Book of Exodus, Scripture Portions

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Concerns Attributed Author / Compiler

Currently States Composite, joining narrative material of differing age to a large priestly block covering the tabernacle instructions and their execution [critical]

The Book of Exodus is traditionally ascribed to Moses as its author, but Julius Wellhausen's Prolegomena to the History of Israel (Georg Reimer, 1883), the founding statement of the documentary hypothesis, identifies the book's second half, chapters 25 to 40 covering the tabernacle instructions and construction, as substantially Priestly source material, one of several originally separate strands later editors combined rather than the product of one author. The method is source-critical, comparing the tabernacle chapters' vocabulary, ritual concerns and style against the earlier narrative material in Exodus and against Priestly material identified elsewhere in the Pentateuch. Wellhausen's classical four-source model is no longer followed in its original details, and scholars continue to disagree on exactly how much of chapters 25 to 40 is Priestly composition and how much older narrative it was attached to. Because both the extent of the Priestly material and its relationship to any earlier narrative remain open questions, single Mosaic authorship of the finished book is not what the internal evidence is read as supporting.

Source Prolegomena to the History of Israel, Julius Wellhausen

Book of Genesis, Era of CompositionTraditional dating places the writing in the age of Moses. Critical dating spreads the composition across the monarchic, exilic and Persian periods, with the book reaching its present form no earlier than roughly the fifth century BCE.

Book of Genesis, Scripture Portions

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Concerns Era of Composition

Currently States Traditional dating places the writing in the age of Moses. Critical dating spreads the composition across the monarchic, exilic and Persian periods, with the book reaching its present form no earlier than roughly the fifth century BCE.

The traditional view places the Book of Genesis's composition with Moses in the second millennium BCE; Julius Wellhausen's Prolegomena to the History of Israel (Georg Reimer, 1883), the classic statement of the documentary hypothesis, instead places the text's sources across several centuries of the first millennium BCE, compiled from separate strands, including material Wellhausen identified as Yahwist, Elohist and Priestly, edited together well after any single Mosaic authorship could account for it. The method is source-critical, reading doublets, differing divine names and inconsistencies of style and law across Genesis for the seams between originally separate documents, then dating each strand against other datable events in Israel's history. The four-source model in its classical form is no longer scholarly consensus in its specific details, but the underlying critical dating remains the field's working position. Because the traditional and critical datings rest on different kinds of argument and are separated by most of a millennium, the two are recorded side by side rather than reconciled.

Source Prolegomena to the History of Israel, Julius Wellhausen

Book of Genesis, Attributed Author / CompilerComposite, from sources distinguished by their divine names, vocabulary and duplicate narratives, combined by later editors [critical]

Book of Genesis, Scripture Portions

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Concerns Attributed Author / Compiler

Currently States Composite, from sources distinguished by their divine names, vocabulary and duplicate narratives, combined by later editors [critical]

That the book is composite is near-universal in critical scholarship. Which sources, how many and in what order is actively disputed, and the classical four-document scheme is contested from several directions.

Source Prolegomena to the History of Israel, Julius Wellhausen

Book of Kells, Date AttributedTrinity College Dublin, which holds the manuscript as MS 58, dates the Book of Kells to around the year 800 on the evidence of its decoration and script style, since the book carries no date or colophon naming a scribe or a place; the Columban monastic community that produced Insular gospel books of this class moved from Iona to Kells after Viking raids on Iona from 795 onward, so scholars remain divided over whether the book was begun on Iona and finished at Kells, made entirely at one site, or made entirely at the other.

Book of Kells, Textual Witnesses

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Concerns Date Attributed

Currently States Trinity College Dublin, which holds the manuscript as MS 58, dates the Book of Kells to around the year 800 on the evidence of its decoration and script style, since the book carries no date or colophon naming a scribe or a place; the Columban monastic community that produced Insular gospel books of this class moved from Iona to Kells after Viking raids on Iona from 795 onward, so scholars remain divided over whether the book was begun on Iona and finished at Kells, made entirely at one site, or made entirely at the other.

Three positions are held and argued in print, on the evidence of the decoration's style, of the Columban community's own movements between Iona and Kells after the Viking raids, and of the pigments used; no consensus has formed on where the manuscript was made.

Source Trinity College Dublin, The Book of Kells (MS 58)

Book of Mormon, HistoricityHistoricity debated

Book of Mormon, Scriptures & Texts

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Concerns Historicity

Currently States Historicity debated

According to Latter-day Saint tradition the Book of Mormon is an abridgment, engraved on golden plates, of the records of ancient peoples who migrated from the Near East to the Americas, compiled by the prophet-historian Mormon and translated by Joseph Smith at Palmyra, New York, by the gift and power of God, first published in 1830 with three and then eight witnesses testifying to having seen the plates. Mainstream archaeological and genetic scholarship does not corroborate an ancient Near Eastern migration to the Americas of the kind the text describes, which is the genuine disagreement behind the debated status. Terryl L. Givens's By the Hand of Mormon: The American Scripture that Launched a New World Religion (2002) treats the book primarily as the founding scripture and cultural keystone of the Latter Day Saint movement, examining its reception and its role in the tradition rather than adjudicating the historicity question itself, which remains argued between the tradition's own claim and outside scholarship.

Source By the Hand of Mormon: The American Scripture that Launched a New World Religion, Terryl L. Givens

Book of Mormon, Historicity DetailTerryl L. Givens's By the Hand of Mormon: The American Scripture that Launched a New World Religion (Oxford University Press, 2002) sets the two positions against each other: Latter-day Saint tradition holds the Book of Mormon, first published at Palmyra, New York, in 1830, to be Joseph Smith's translation of an abridgment engraved on golden plates recording ancient peoples who migrated from the Near East to the Americas, while academic archaeology, linguistics and population genetics have found no supporting evidence for that migration and regard the text as a product of its own nineteenth century American setting.

Book of Mormon, Scriptures & Texts

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Concerns Historicity Detail

Currently States Terryl L. Givens's By the Hand of Mormon: The American Scripture that Launched a New World Religion (Oxford University Press, 2002) sets the two positions against each other: Latter-day Saint tradition holds the Book of Mormon, first published at Palmyra, New York, in 1830, to be Joseph Smith's translation of an abridgment engraved on golden plates recording ancient peoples who migrated from the Near East to the Americas, while academic archaeology, linguistics and population genetics have found no supporting evidence for that migration and regard the text as a product of its own nineteenth century American setting.

Source By the Hand of Mormon: The American Scripture that Launched a New World Religion, Terryl L. Givens

Book of Numbers, Attributed Author / CompilerComposite, with a priestly framework of censuses, camp arrangements and cultic law enclosing older narrative material, including the Balaam oracles, which many scholars regard as among the oldest poetry in the Hebrew Bible [critical]

Book of Numbers, Scripture Portions

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Concerns Attributed Author / Compiler

Currently States Composite, with a priestly framework of censuses, camp arrangements and cultic law enclosing older narrative material, including the Balaam oracles, which many scholars regard as among the oldest poetry in the Hebrew Bible [critical]

The Book of Numbers is traditionally ascribed to Moses, but it contains the Balaam oracles, poems whose language many scholars judge older than the surrounding prose narrative, a pattern Julius Wellhausen's Prolegomena to the History of Israel (Georg Reimer, 1883) treats as evidence the book was assembled from sources of different ages rather than composed at one time by one author. The method is linguistic and literary dating: comparing the Balaam poems' archaic grammatical forms and vocabulary against the surrounding prose's later Hebrew, on the reasoning that a text's language ordinarily reflects the period of its composition or of the older material it preserves. Because linguistic dating of embedded poetry depends on how much weight is given to archaic forms a later author could also imitate for effect, the poems' relative age against the surrounding prose is argued rather than settled, and single Mosaic authorship of the book as it now stands is not what the internal linguistic evidence is read as supporting.

Source Prolegomena to the History of Israel, Julius Wellhausen

Borage, Origin of the NameFrom medieval Latin borago, whose own root is disputed: proposed sources include Latin burra, "shaggy garment", for the plant's coarse hairy leaves, or an Arabic phrase meaning "father of sweat" for its traditional use inducing perspiration.

Borage, Plants

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Concerns Origin of the Name

Currently States From medieval Latin borago, whose own root is disputed: proposed sources include Latin burra, "shaggy garment", for the plant's coarse hairy leaves, or an Arabic phrase meaning "father of sweat" for its traditional use inducing perspiration.

According To A Modern Herbal

Borago's deeper root is not settled: the Latin burra derivation and the proposed Arabic derivation both have supporters among etymologists, and neither has displaced the other.

Source A Modern Herbal, Maud Grieve

Bosnia and Herzegovina, Legal StatusThe 2004 Law on Freedom of Religion guarantees religious freedom and recognises four traditional communities; the Dayton constitutional structure allocates political office by ethnonational category, which in practice tracks religious affiliation.

Bosnia and Herzegovina, Countries

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Concerns Legal Status

Currently States The 2004 Law on Freedom of Religion guarantees religious freedom and recognises four traditional communities; the Dayton constitutional structure allocates political office by ethnonational category, which in practice tracks religious affiliation.

Bosnia and Herzegovina's 2004 Law on Freedom of Religion guarantees religious freedom and formally recognises four traditional religious communities, Islamic, Serbian Orthodox, Roman Catholic and Jewish, reflecting the country's post-war religious landscape. Separately, and in tension with a purely religious-freedom framing, the Dayton Peace Agreement's constitutional structure, which ended the 1992 to 1995 war, allocates the country's highest political offices by ethnonational category, Bosniak, Croat and Serb, categories that in practice track religious affiliation closely even though they are formally ethnic rather than religious. The State Department's report documents this arrangement as the country's operative constitutional order without adjudicating whether it should be read as religious discrimination under another name or as a necessary post-war power-sharing mechanism. The tension has not been resolved because the Dayton structure was a war-ending compromise between ethnonational communities, and altering it would require renegotiating the underlying peace settlement itself.

Source International Religious Freedom Report, United States Department of State, Office of International Religious Freedom

Bosnian War, Religious DimensionHistorians divide over how far to read the Bosnian War in religious terms. An ethnoreligious reading, argued at length by Michael Sells, holds that Serbian Orthodox and Croatian Catholic religious nationalism supplied the operative ideology, drawing on mythologies such as the Kosovo cult and what Sells terms Christoslavism to dehumanize Bosniak Muslims and help legitimize their mass killing, including at Srebrenica, so that religion functioned as a real and specific engine of the violence rather than incidental coloring. An ethnonational reading, argued by Noel Malcolm and shared by other historians of the war, holds that the conflict was fundamentally a war of political and territorial aggression manufactured by nationalist political leaderships, Slobodan Milosevic, Radovan Karadzic and Franjo Tudjman among them, pursuing ethnonational state building and territorial conquest, with religious affiliation functioning chiefly as an ethnic marker used to sort populations for expulsion rather than as the war's own motivating belief, and this camp explicitly warns against an ancient religious hatreds narrative the combatants themselves did not act from. This atlas records both readings without adopting either.

Bosnian War, Wars & Conflicts

Standing

Concerns Religious Dimension

Currently States Historians divide over how far to read the Bosnian War in religious terms. An ethnoreligious reading, argued at length by Michael Sells, holds that Serbian Orthodox and Croatian Catholic religious nationalism supplied the operative ideology, drawing on mythologies such as the Kosovo cult and what Sells terms Christoslavism to dehumanize Bosniak Muslims and help legitimize their mass killing, including at Srebrenica, so that religion functioned as a real and specific engine of the violence rather than incidental coloring. An ethnonational reading, argued by Noel Malcolm and shared by other historians of the war, holds that the conflict was fundamentally a war of political and territorial aggression manufactured by nationalist political leaderships, Slobodan Milosevic, Radovan Karadzic and Franjo Tudjman among them, pursuing ethnonational state building and territorial conquest, with religious affiliation functioning chiefly as an ethnic marker used to sort populations for expulsion rather than as the war's own motivating belief, and this camp explicitly warns against an ancient religious hatreds narrative the combatants themselves did not act from. This atlas records both readings without adopting either.

Source The Bridge Betrayed: Religion and Genocide in Bosnia (Sells), Michael A. Sells

Bosnian War, Death Toll Minimum97207.000000

Bosnian War, Wars & Conflicts

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Concerns Death Toll Minimum

Currently States 97207.000000

The demographically verified count from the Sarajevo Research and Documentation Center's Bosnian Book of the Dead database, led by Mirsad Tokaca and confirmed by Ewa Tabeau, the International Criminal Tribunal for the former Yugoslavia's own demographic expert witness, using record linkage cross-checked against the 1991 pre-war census: 97,207 individually confirmed named war dead. This atlas records this lower, individually verified figure as its floor.

Source War-Related Deaths in the 1992-1995 Armed Conflicts in Bosnia and Herzegovina (Tabeau and Bijak), Ewa Tabeau and Jakub Bijak