Question

The following passage is adapted from an essay on the history of cartography.

[Paragraph 1] (lines 1–8)
During the Middle Ages, European cartography was dominated by the *mappa mundi*, a genre of map that served a primarily theological rather than navigational purpose. Rather than depicting literal geographic distances, these maps represented a spiritual worldview, placing Jerusalem at the center of the cosmos and organizing the known world into symbolic zones. Physical accuracy was sacrificed to convey moral and religious narratives, rendering them useless for actual travel but highly effective as educational tools for Christian cosmology.

[Paragraph 2] (lines 9–16)
In the late thirteenth century, a dramatic shift occurred with the emergence of the Portolan chart, a highly practical map designed specifically for mariners navigating the Mediterranean and Black Seas. Characterized by a network of intersecting rhumb lines—which showed wind directions—and highly detailed, realistic coastlines, Portolan charts stripped away theological allegories in favor of empirical observation. These charts enabled sailors to calculate bearings between ports directly, transforming seafaring from a risky coastal endeavor into a more predictable science.

[Paragraph 3] (lines 17–23)
This cartographic transition did not merely represent a technological upgrade; it reflected a broader intellectual evolution toward empirical inquiry that predated the Scientific Revolution. By prioritizing measured experience over ecclesiastical authority, the creators of Portolan charts established a precedent for systematic data collection. Consequently, the map ceased to be a static canvas of religious doctrine and instead became a dynamic, corrective tool that evolved alongside human exploration.

Based on the passage, which main idea best corresponds to each of the designated paragraphs?