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"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
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"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
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"comment": "“With the spread of Buddhist karma and retribution, moreover, the sinner was also believed to undergo massive tortures in the underworld prisons and be reborn various unpleasant circumstances, such as a worm, a snake, a vulture, or the like.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“With the spread of Buddhist karma and retribution, moreover, the sinner was also believed to undergo massive tortures in the underworld prisons and be reborn various unpleasant circumstances, such as a worm, a snake, a vulture, or the like.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Indebted to Buddhism as it was, Neo-Confucianism marked the return by the Chinese thinkers to their own cultural heritage and presented an alternative to the Buddhist way of life and doctrines. […] The Buddhist view of death and life was substituted by Confucian humanism which believes that in life one should serve unresistingly, and when death comes one will be at peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 235]</a>",
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{
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"tag": "TRS",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Indebted to Buddhism as it was, Neo-Confucianism marked the return by the Chinese thinkers to their own cultural heritage and presented an alternative to the Buddhist way of life and doctrines. […] The Buddhist view of death and life was substituted by Confucian humanism which believes that in life one should serve unresistingly, and when death comes one will be at peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 235]</a>",
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{
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"name": "cn_ming_dyn",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Indebted to Buddhism as it was, Neo-Confucianism marked the return by the Chinese thinkers to their own cultural heritage and presented an alternative to the Buddhist way of life and doctrines. […] The Buddhist view of death and life was substituted by Confucian humanism which believes that in life one should serve unresistingly, and when death comes one will be at peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 235]</a>",
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{
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"name": "cn_northern_song_dyn",
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“With the spread of Buddhist karma and retribution, moreover, the sinner was also believed to undergo massive tortures in the underworld prisons and be reborn various unpleasant circumstances, such as a worm, a snake, a vulture, or the like.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a> \"The popular image of a postmortem tribunal, entailing tortuous punishments, was stabilized in the Song thanks to the extensive application of printing technologies, such as murals, stencils, and woodblock printing.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/P525KJ33\">[Chao_Nadeau 2012, p. 99]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JXUV8NWP\">[Bokenkamp 2007, p. 34]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JXUV8NWP\">[Bokenkamp 2007, p. 34]</a>",
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"tag": "IFR",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JXUV8NWP\">[Bokenkamp 2007, p. 34]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 34]</a>",
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{
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JXUV8NWP\">[Bokenkamp 2007, p. 34]</a>",
"description": ""
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{
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"name": "cn_qin_emp",
"long_name": "Qin Empire",
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},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The earliest known descriptions of the afterlife (dating to the 4th century BCE) suggest belief in a non-punitive world of the dead. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JXUV8NWP\">[Bokenkamp 2007, p. 34]</a>",
"description": ""
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{
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"name": "uz_khwarasm_1",
"long_name": "Ancient Khwarazm",
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Although there is no direct evidence for the absence of the belief in [moralistic supernatural enforcement] after death in Indo-Iranian religion, comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) suggests that Indo-Iranians thought that one's fate after death was determined by one's status in life rather than the moral quality of one's behaviour. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
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{
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Although there is no direct evidence for the absence of the belief in [moralistic supernatural enforcement] after death in Indo-Iranian religion, comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) suggests that Indo-Iranians thought that one's fate after death was determined by one's status in life rather than the moral quality of one's behaviour. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 428,
"polity": {
"id": 463,
"name": "kz_andronovo",
"long_name": "Andronovo",
"start_year": -1800,
"end_year": -1200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Although there is no direct evidence for the absence of the belief in [moralistic supernatural enforcement] after death in Indo-Iranian religion, comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) suggests that Indo-Iranians thought that one's fate after death was determined by one's status in life rather than the moral quality of one's behaviour. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 429,
"polity": {
"id": 464,
"name": "uz_koktepe_1",
"long_name": "Koktepe I",
"start_year": -1400,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Although there is no direct evidence for the absence of the belief in [moralistic supernatural enforcement] after death in Indo-Iranian religion, comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) suggests that Indo-Iranians thought that one's fate after death was determined by one's status in life rather than the moral quality of one's behaviour. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 430,
"polity": {
"id": 129,
"name": "af_hephthalite_emp",
"long_name": "Hephthalite Empire",
"start_year": 408,
"end_year": 561
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "unknown",
"comment": "“We have no evidence of the specific content of these religious beliefs but it is quite possible that they belonged to the Iranian (or Indo-Iranian) group.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7MTFU42T\">[Litvinsky_et_al 1996, p. 147]</a> However, sources on Indo-Iranian beliefes tend to privilege much earlier time periods.",
"description": ""
},
{
"id": 431,
"polity": {
"id": 354,
"name": "ye_himyar_2",
"long_name": "Himyar II",
"start_year": 378,
"end_year": 525
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Only a single known inscription (MB 2002 I-28) describes an instance of divine punishment that may be interpreted as moralistic (the transgression had been selling food to neighbouring communities during bad harvest years, and selling enslaved people from one’s own community to other communities), suggesting that this was thought to be a rare event. However, it is worth noting that, in this instance, an entire community suffered punishment in this life, not necessarily in the afterlife. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F54SC2DB\">[Multhoff_et_al 2008]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IR3ESBXZ\">[Maraqten 2006]</a>",
"description": ""
},
{
"id": 432,
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"id": 70,
"name": "it_roman_principate",
"long_name": "Roman Empire - Principate",
"start_year": -31,
"end_year": 284
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“We must be careful not to read Vergil’s Aeneid, an epic narrative of the voyages of the Trojan hero Aeneas after the Trojan Wars, as an uncomplicated description of either local traditions or state religion, yet this work was wildly popular from its publication onward. At the least, its depiction of afterlife punishments reflects widespread Roman beliefs about which types of behavior were the most deserving of afterlife punishment. The Aeneid quickly became a school text (Most 2010: 965), and its contents shaped popular ideas of afterlife punishment for the remainder of the Roman Imperial period. […] Abuse of family members or failure to observe family obligation tops the list of crimes, but adultery is also mentioned.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 49-50]</a>",
"description": ""
},
{
"id": 433,
"polity": {
"id": 71,
"name": "tr_roman_dominate",
"long_name": "Roman Empire - Dominate",
"start_year": 285,
"end_year": 394
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“We must be careful not to read Vergil’s Aeneid, an epic narrative of the voyages of the Trojan hero Aeneas after the Trojan Wars, as an uncomplicated description of either local traditions or state religion, yet this work was wildly popular from its publication onward. At the least, its depiction of afterlife punishments reflects widespread Roman beliefs about which types of behavior were the most deserving of afterlife punishment. The Aeneid quickly became a school text (Most 2010: 965), and its contents shaped popular ideas of afterlife punishment for the remainder of the Roman Imperial period. […] Abuse of family members or failure to observe family obligation tops the list of crimes, but adultery is also mentioned.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 49-50]</a>",
"description": ""
},
{
"id": 434,
"polity": {
"id": 184,
"name": "it_roman_rep_3",
"long_name": "Late Roman Republic",
"start_year": -133,
"end_year": -31
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Many scholars see the late Republic as a time of religious skepticism, especially among the educated elite, who ridiculed fear of the “pitiless judges” and other afterlife terrors as mere fables (Cicero, Tusculan Disputations 1.6.10, 1.21.48). Lucretius’s argument both demonstrates this skepticism and suggests that at least some people in his own day believed that their conduct in life might result in consequences after death (Segal 2014: 17–18).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J5P6TMGE\">[Cicero_King 1927]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZECW5SPZ\">[Lucretius_Rouse 1924]</a>",
"description": ""
},
{
"id": 435,
"polity": {
"id": 183,
"name": "it_roman_rep_2",
"long_name": "Middle Roman Republic",
"start_year": -264,
"end_year": -133
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Many scholars see the late Republic as a time of religious skepticism, especially among the educated elite, who ridiculed fear of the “pitiless judges” and other afterlife terrors as mere fables (Cicero, Tusculan Disputations 1.6.10, 1.21.48). Lucretius’s argument both demonstrates this skepticism and suggests that at least some people in his own day believed that their conduct in life might result in consequences after death (Segal 2014: 17–18).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J5P6TMGE\">[Cicero_King 1927]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZECW5SPZ\">[Lucretius_Rouse 1924]</a>",
"description": ""
},
{
"id": 436,
"polity": {
"id": 182,
"name": "it_roman_rep_1",
"long_name": "Early Roman Republic",
"start_year": -509,
"end_year": -264
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "unknown",
"comment": "In early Greek culture, afterlife beliefs were diverse, but many people expected afterlife punishments for interpersonal offenses from the fifth century onward (Larson 2012: 256-7). The Romans would have absorbed these ideas as their religion was syncretized with Greek religion. While later Etruscan afterlife beliefs included many frightening “demons,” it is unknown whether these administered punishment (De Grummond 2006: 232-233). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A3E4ABDA\">[Larson 2012, pp. 256-257]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/D9E33SHC\">[De_Grummond_Simon 2006, pp. 232-233]</a>",
"description": ""
},
{
"id": 437,
"polity": {
"id": 109,
"name": "eg_ptolemaic_k_1",
"long_name": "Ptolemaic Kingdom I",
"start_year": -305,
"end_year": -217
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 438,
"polity": {
"id": 207,
"name": "eg_ptolemaic_k_2",
"long_name": "Ptolemaic Kingdom II",
"start_year": -217,
"end_year": -30
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 439,
"polity": {
"id": 108,
"name": "ir_seleucid_emp",
"long_name": "Seleucid Empire",
"start_year": -312,
"end_year": -63
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 441,
"polity": {
"id": 126,
"name": "pk_indo_greek_k",
"long_name": "Indo-Greek Kingdom",
"start_year": -180,
"end_year": -10
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in Greek culture this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 442,
"polity": {
"id": 169,
"name": "tr_lysimachus_k",
"long_name": "Lysimachus Kingdom",
"start_year": -323,
"end_year": -281
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in Greek culture this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 443,
"polity": {
"id": 350,
"name": "af_greco_bactrian_k",
"long_name": "Greco-Bactrian Kingdom",
"start_year": -256,
"end_year": -125
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "The Greco-Bactrians came to incorporate multiple highly moralizing religions in the official ideology, including Zoroastrianism, Buddhism, and Hinduism. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/QE37R7HS\">[Mairs_Eidinov_Kindt 2015]</a> For example, in Hinduism: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": ""
},
{
"id": 444,
"polity": {
"id": 205,
"name": "eg_inter_occupation",
"long_name": "Egypt - Inter-Occupation Period",
"start_year": -404,
"end_year": -342
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The Late Period was the last major phase of political independence of Egypt. Especially in the sixth and fourth centuries BCE, there was vast state investment in temples, as well as elite dedications there. […] Those who dedicated these objects would ideally have had texts and images in their burial equipment, so that the this-worldly focus on temples would be complementary with the prospect of [moralistic supernatural enforcement] as something to be confronted in the next world.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, pp. 80-81]</a>",
"description": ""
},
{
"id": 445,
"polity": {
"id": 199,
"name": "eg_new_k_2",
"long_name": "Egypt - New Kingdom Ramesside Period",
"start_year": -1293,
"end_year": -1070
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The concept of divine judgment after death was elaborated and formalized in the New Kingdom in compositions such as the Book of the Dead, chapters 30 and 125 (e.g., Taylor 2010: 205; for a translation, see, e.g., Quirke 2013). These texts emphasize the importance of refraining from harming others through “negative confessions”—lists of misdeeds that are denied—to be recited before divine tribunals: “I have not done evil to anyone,” “I have not slain the sacred herd” (probably referring to humans, as in Ipuur, cited above), and so on (Stadler 2008).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 77]</a>",
"description": ""
},
{
"id": 446,
"polity": {
"id": 198,
"name": "eg_new_k_1",
"long_name": "Egypt - New Kingdom Thutmosid Period",
"start_year": -1550,
"end_year": -1293
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The concept of divine judgment after death was elaborated and formalized in the New Kingdom in compositions such as the Book of the Dead, chapters 30 and 125 (e.g., Taylor 2010: 205; for a translation, see, e.g., Quirke 2013). These texts emphasize the importance of refraining from harming others through “negative confessions”—lists of misdeeds that are denied—to be recited before divine tribunals: “I have not done evil to anyone,” “I have not slain the sacred herd” (probably referring to humans, as in Ipuur, cited above), and so on (Stadler 2008).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 77]</a>",
"description": ""
},
{
"id": 447,
"polity": {
"id": 200,
"name": "eg_thebes_libyan",
"long_name": "Egypt - Thebes-Libyan Period",
"start_year": -1069,
"end_year": -747
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"[T]he motif of judgment after death, which in principle signifies concern with [moralistic supernatural enforcement], is attested on objects deposited in burials throughout the time from the New Kingdom to the Greco-Roman period [...]. How strong adherence to this conception was cannot be known, but its continued presence is beyond doubt.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 80]</a>",
"description": ""
},
{
"id": 448,
"polity": {
"id": 521,
"name": "eg_kushite",
"long_name": "Egypt - Kushite Period",
"start_year": -747,
"end_year": -656
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"[T]he motif of judgment after death, which in principle signifies concern with [moralistic supernatural enforcement], is attested on objects deposited in burials throughout the time from the New Kingdom to the Greco-Roman period [...]. How strong adherence to this conception was cannot be known, but its continued presence is beyond doubt.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 80]</a>",
"description": ""
},
{
"id": 449,
"polity": {
"id": 203,
"name": "eg_saite",
"long_name": "Egypt - Saite Period",
"start_year": -664,
"end_year": -525
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"[T]he motif of judgment after death, which in principle signifies concern with [moralistic supernatural enforcement], is attested on objects deposited in burials throughout the time from the New Kingdom to the Greco-Roman period [...]. How strong adherence to this conception was cannot be known, but its continued presence is beyond doubt.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 80]</a>",
"description": ""
},
{
"id": 450,
"polity": {
"id": 192,
"name": "it_papal_state_3",
"long_name": "Papal States - Early Modern Period I",
"start_year": 1527,
"end_year": 1648
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The [New Testament] warns that the great judgement at the end of time will bring a separation between the ‘good fish’ and the ‘bad fish’ (Matt 13: 47–52), or between the ‘sheep’ who have cared for neighbours in distress and the ‘goats’ who have failed in that duty (Matt. 25: 31–46). The ‘bad fish’ and the ‘goats’ will be banished to ‘eternal fire’, ‘eternal punishment’, or ‘into the outer darkness’ where they ‘will weep and grind their teeth’ (Matt. 25: 30). On the basis of these and further biblical texts, Christians came to develop the doctrine of hell, a place or state where the devils and unrepentant sinners will suffer forever (DH 1002; ND 2307). This eternal punishment, which was said to vary according to the gravity of the sins committed (DH 1306; ND 2309), was understood to consist in exclusion from God’s presence (this is the pain of loss or damnation proper) and in suffering from an inextinguishable but unspecified ‘fire’ (see DH 443, 780; ND 1409).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, pp. 242-243]</a>",
"description": ""
},
{
"id": 451,
"polity": {
"id": 84,
"name": "es_spanish_emp_1",
"long_name": "Spanish Empire I",
"start_year": 1516,
"end_year": 1715
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The [New Testament] warns that the great judgement at the end of time will bring a separation between the ‘good fish’ and the ‘bad fish’ (Matt 13: 47–52), or between the ‘sheep’ who have cared for neighbours in distress and the ‘goats’ who have failed in that duty (Matt. 25: 31–46). The ‘bad fish’ and the ‘goats’ will be banished to ‘eternal fire’, ‘eternal punishment’, or ‘into the outer darkness’ where they ‘will weep and grind their teeth’ (Matt. 25: 30). On the basis of these and further biblical texts, Christians came to develop the doctrine of hell, a place or state where the devils and unrepentant sinners will suffer forever (DH 1002; ND 2307). This eternal punishment, which was said to vary according to the gravity of the sins committed (DH 1306; ND 2309), was understood to consist in exclusion from God’s presence (this is the pain of loss or damnation proper) and in suffering from an inextinguishable but unspecified ‘fire’ (see DH 443, 780; ND 1409).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, pp. 242-243]</a>",
"description": ""
},
{
"id": 452,
"polity": {
"id": 587,
"name": "gb_british_emp_1",
"long_name": "British Empire I",
"start_year": 1690,
"end_year": 1849
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The [New Testament] warns that the great judgement at the end of time will bring a separation between the ‘good fish’ and the ‘bad fish’ (Matt 13: 47–52), or between the ‘sheep’ who have cared for neighbours in distress and the ‘goats’ who have failed in that duty (Matt. 25: 31–46). The ‘bad fish’ and the ‘goats’ will be banished to ‘eternal fire’, ‘eternal punishment’, or ‘into the outer darkness’ where they ‘will weep and grind their teeth’ (Matt. 25: 30). On the basis of these and further biblical texts, Christians came to develop the doctrine of hell, a place or state where the devils and unrepentant sinners will suffer forever (DH 1002; ND 2307). This eternal punishment, which was said to vary according to the gravity of the sins committed (DH 1306; ND 2309), was understood to consist in exclusion from God’s presence (this is the pain of loss or damnation proper) and in suffering from an inextinguishable but unspecified ‘fire’ (see DH 443, 780; ND 1409).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, pp. 242-243]</a>",
"description": ""
},
{
"id": 453,
"polity": {
"id": 656,
"name": "ni_yoruba_classic",
"long_name": "Classical Ife",
"start_year": 1000,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The following quote suggests that overall Yoruba beliefs about the afterlife are notsignificantly moralizing, though the last few lines about headmen's fate after death may seem to suggest that they are held accountable in some way for the moral conduct of their lineage. “The Yoruba have no conceptions of after life realms of idealised earthly life of abundant joy for the blessed dead. […] The Yoruba, like the Akamba of East Africa, have neither a messianic hope (Barrett 1971 : 19) nor the Orphic-Eleusinian type of a greater and fuller posthumous life, neither a notion of a future end of the World nor a belief about a final judgment. However, the folk traditions contain admonitions against wicked acts so that the individual does not suffer indignities personally or expose his children and descendants to vengeance. The nearest notion the Yoruba have concerning posthumous accountability of the individual is the court of the ancestors where the leaders (headmen) and members of the lineage give account of their leadership to and maintenance of the tone of the lineage believed to have been entrusted into their charge, the total adherence to the laws and conventions believed to have been bequeathed by the most distant ancestors. Such accountabilities usually take place as soon as the ghostman reaches ghostland and involve only individuals.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GFCGKI63\">[Olomola 1988, p. 109]</a>",
"description": ""
},
{
"id": 454,
"polity": {
"id": 663,
"name": "ni_oyo_emp_1",
"long_name": "Oyo",
"start_year": 1300,
"end_year": 1535
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The following quote suggests that overall Yoruba beliefs about the afterlife are notsignificantly moralizing, though the last few lines about headmen's fate after death may seem to suggest that they are held accountable in some way for the moral conduct of their lineage. “The Yoruba have no conceptions of after life realms of idealised earthly life of abundant joy for the blessed dead. […] The Yoruba, like the Akamba of East Africa, have neither a messianic hope (Barrett 1971 : 19) nor the Orphic-Eleusinian type of a greater and fuller posthumous life, neither a notion of a future end of the World nor a belief about a final judgment. However, the folk traditions contain admonitions against wicked acts so that the individual does not suffer indignities personally or expose his children and descendants to vengeance. The nearest notion the Yoruba have concerning posthumous accountability of the individual is the court of the ancestors where the leaders (headmen) and members of the lineage give account of their leadership to and maintenance of the tone of the lineage believed to have been entrusted into their charge, the total adherence to the laws and conventions believed to have been bequeathed by the most distant ancestors. Such accountabilities usually take place as soon as the ghostman reaches ghostland and involve only individuals.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GFCGKI63\">[Olomola 1988, p. 109]</a>",
"description": ""
},
{
"id": 455,
"polity": {
"id": 661,
"name": "ni_oyo_emp_2",
"long_name": "Ilú-ọba Ọ̀yọ́",
"start_year": 1601,
"end_year": 1835
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The following quote suggests that overall Yoruba beliefs about the afterlife are notsignificantly moralizing, though the last few lines about headmen's fate after death may seem to suggest that they are held accountable in some way for the moral conduct of their lineage. “The Yoruba have no conceptions of after life realms of idealised earthly life of abundant joy for the blessed dead. […] The Yoruba, like the Akamba of East Africa, have neither a messianic hope (Barrett 1971 : 19) nor the Orphic-Eleusinian type of a greater and fuller posthumous life, neither a notion of a future end of the World nor a belief about a final judgment. However, the folk traditions contain admonitions against wicked acts so that the individual does not suffer indignities personally or expose his children and descendants to vengeance. The nearest notion the Yoruba have concerning posthumous accountability of the individual is the court of the ancestors where the leaders (headmen) and members of the lineage give account of their leadership to and maintenance of the tone of the lineage believed to have been entrusted into their charge, the total adherence to the laws and conventions believed to have been bequeathed by the most distant ancestors. Such accountabilities usually take place as soon as the ghostman reaches ghostland and involve only individuals.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GFCGKI63\">[Olomola 1988, p. 109]</a>",
"description": ""
},
{
"id": 456,
"polity": {
"id": 681,
"name": "se_great_fulo_emp",
"long_name": "Denyanke Kingdom",
"start_year": 1490,
"end_year": 1776
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "uncoded",
"comment": "Though the Fulani believe in punishment/reward after death today, the following extract seems to suggest this notion derives from Islam, rather than pre-Islamic beliefs--though the author also speculates on possible Ancient Egyptian origins as well. \"Junuub is an Islamic notion whose general meaning is sin in the broadest sense. As such, it is believed to be constantly recorded by angels and punishable only after death, unless duly repented and absolved. [...] Once recapitulated in the talki ngurndan these data are converted respectively into junuub and baraaji (always plural) to be revealed only on Judgement Day, when they are weighed on the scale of good and evil at the sound of the end-of-days-trumpet. [...] One wonders if this relates to the Ancient Egyptian belief in the weighing of the hearts of the dead against a feather to deterine those who qualify for the journey to eternal life and those who are doomed to be davoured by monsters.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4VFCD2W\">[Camara 2008, p. 55]</a>",
"description": ""
},
{
"id": 457,
"polity": {
"id": 609,
"name": "si_freetown_1",
"long_name": "Freetown",
"start_year": 1787,
"end_year": 1808
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“The [New Testament] warns that the great judgement at the end of time will bring a separation between the ‘good fish’ and the ‘bad fish’ (Matt 13: 47–52), or between the ‘sheep’ who have cared for neighbours in distress and the ‘goats’ who have failed in that duty (Matt. 25: 31–46). The ‘bad fish’ and the ‘goats’ will be banished to ‘eternal fire’, ‘eternal punishment’, or ‘into the outer darkness’ where they ‘will weep and grind their teeth’ (Matt. 25: 30). On the basis of these and further biblical texts, Christians came to develop the doctrine of hell, a place or state where the devils and unrepentant sinners will suffer forever (DH 1002; ND 2307). This eternal punishment, which was said to vary according to the gravity of the sins committed (DH 1306; ND 2309), was understood to consist in exclusion from God’s presence (this is the pain of loss or damnation proper) and in suffering from an inextinguishable but unspecified ‘fire’ (see DH 443, 780; ND 1409).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, pp. 242-243]</a>",
"description": ""
},
{
"id": 458,
"polity": {
"id": 535,
"name": "ug_bunyoro_k_2",
"long_name": "Bito Dynasty",
"start_year": 1700,
"end_year": 1894
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Inferring continuity with early 20th-century beliefs as collected by ethnographer J. H. M. Beattie. \"An informant said: 'When a man dies, his soul (mwoyo), which dwells inside him [he pointed to his diaphragm], is spread all around, like water. Afterwards it goes and lives underground, in the country of Nyamiyonga, the king of the dead. There it meets all other people who have died, and lives for ever.'\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, p. 127]</a>",
"description": ""
},
{
"id": 459,
"polity": {
"id": 667,
"name": "ni_igala_k",
"long_name": "Igala",
"start_year": 1600,
"end_year": 1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "\"The people believed that, after death, the spirit of the departed lingered on and was able to help their descendants.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 37]</a>",
"description": ""
},
{
"id": 460,
"polity": {
"id": 626,
"name": "zi_mutapa",
"long_name": "Mutapa",
"start_year": 1450,
"end_year": 1880
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. The following seems to suggest that selfish individuals do not become ancestors, but dangerous spirits. \"In many African cultures, an individualist is regarded as someone who is possessed with an evil spirit or Shavi (Shona). The spirit of Shavi is regarded as an alien evil spirit which could not be accommodated in the ranks of ancestors of the family or community. The spirit of Shavi is thus regarded as endowed with the propensity to destructiveness because it usually compels its host to behave in a way that is antithetical to virtuous acts that are usually the bedrock for communal cohesion and the resultant flourishing of the common good. The spirit of Shavi is usually hell-bent on vitiating social and mystical harmonious relations that should exist between the individual and the community and the world of the ancestors.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 88]</a>",
"description": ""
},
{
"id": 461,
"polity": {
"id": 625,
"name": "zi_torwa_rozvi",
"long_name": "Torwa-Rozvi",
"start_year": 1494,
"end_year": 1850
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. The following seems to suggest that selfish individuals do not become ancestors, but dangerous spirits. \"In many African cultures, an individualist is regarded as someone who is possessed with an evil spirit or Shavi (Shona). The spirit of Shavi is regarded as an alien evil spirit which could not be accommodated in the ranks of ancestors of the family or community. The spirit of Shavi is thus regarded as endowed with the propensity to destructiveness because it usually compels its host to behave in a way that is antithetical to virtuous acts that are usually the bedrock for communal cohesion and the resultant flourishing of the common good. The spirit of Shavi is usually hell-bent on vitiating social and mystical harmonious relations that should exist between the individual and the community and the world of the ancestors.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 88]</a>",
"description": ""
},
{
"id": 462,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"end_year": 1932
},
"year_from": 1790,
"year_to": 1829,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "“The Oromo value earthly life rather than life after death. They do not consider this world as a preparation for the next world. Neither punishment nor special rewards await a person in the hereafter. For the Oromo, “[t]here is neither paradise to be hoped nor hell to be feared in the hereafter” (BOKKU 2011, 83-84). There is no such thing as salvific eschatology in Oromo and African thought about the postmortem destiny of humankind. As stated earlier, Waaqa punishes in this life.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JP3BMSXD\">[Kelbessa 2022, p. 80]</a>",
"description": ""
}
]
}