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"count": 472,
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{
"id": 465,
"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_is_agentic",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had more limited domains of moral concern than some Egyptian deities; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 466,
"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_is_agentic",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had [...] limited domains of moral concern [...]; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 467,
"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_is_agentic",
"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 Zoroastrianism: \"Ahriman prompts all human beings to perform evil deeds and in- stigates discord, violence, and licentiousness (Bundahishn 3.17; Dadastan i Dinig 37.8; Menog i Xrad 45.8). He deceives human beings and obstructs them from hearing and accepting the message of Ahura Mazda (Bundahishn 1.8, 1.10, 28.1-6). He is a father of lies, a murderer from the beginning, and the source of death (Bunda- hishn 3.17; Dadastan i Dinig 37.46, 37.72, 37.81-82). He is an op- pressor of mankind's happiness as well as the inveterate enemy of Ahura Mazda (Bundahishn 3.15, 3.24; Zadspram 4.3, 4.10).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 85]</a>",
"description": ""
},
{
"id": 468,
"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_is_agentic",
"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). The deceased’s heart is depicted as being weighed against a feather, symbolizing ma’at, and if found to be out of balance could be devoured by the monster Ammit (“Eater of the Dead”), a composite being with elements of crocodile, lion, and hippopotamus.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 77]</a> \"[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": 469,
"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_is_agentic",
"coded_value": "present",
"comment": "“The general resurrection was also persistently connected with Christ’s future coming ‘to judge the living and the dead’—the ultimate act of history and hence God’s final word on the whole universe. God’s mysterious plan will then be complete (see Eph. 1: 3–14). The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 470,
"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_is_agentic",
"coded_value": "present",
"comment": "“The general resurrection was also persistently connected with Christ’s future coming ‘to judge the living and the dead’—the ultimate act of history and hence God’s final word on the whole universe. God’s mysterious plan will then be complete (see Eph. 1: 3–14). The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 471,
"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_is_agentic",
"coded_value": "present",
"comment": "“The general resurrection was also persistently connected with Christ’s future coming ‘to judge the living and the dead’—the ultimate act of history and hence God’s final word on the whole universe. God’s mysterious plan will then be complete (see Eph. 1: 3–14). The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 472,
"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_is_agentic",
"coded_value": "present",
"comment": "“As Zeus is the enforcer of justice in Greek religion, so also Olodumare, the supreme all-encompassing God is the absolute force in the punishment of any sin in Yoruba religion. However, a main difference in the performance of this function lies in the fact that in the Greek system of belief, hubris cannot be forgiven and the punishment for any act of hubris must be exacted, while for the Yoruba, punishment for sin can be appeased by sacrifice. Thus, in the latter system, unlike in the Greek, the divinities who are regarded as intermediaries between man and Olodumare, serve as vehicles for moral instruction. They function in giving directives that lead to forgiveness, which means, in this scenario, a kind of “paying back”. So the sacrifices are expiatory, restitutionary (for making amends) and propitiatory (to remove sin). The first types may include a full public confession of the sin and restoration of items while the propitiatory act is usually towards the gods.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 91]</a>",
"description": ""
},
{
"id": 473,
"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_is_agentic",
"coded_value": "present",
"comment": "“As Zeus is the enforcer of justice in Greek religion, so also Olodumare, the supreme all-encompassing God is the absolute force in the punishment of any sin in Yoruba religion. However, a main difference in the performance of this function lies in the fact that in the Greek system of belief, hubris cannot be forgiven and the punishment for any act of hubris must be exacted, while for the Yoruba, punishment for sin can be appeased by sacrifice. Thus, in the latter system, unlike in the Greek, the divinities who are regarded as intermediaries between man and Olodumare, serve as vehicles for moral instruction. They function in giving directives that lead to forgiveness, which means, in this scenario, a kind of “paying back”. So the sacrifices are expiatory, restitutionary (for making amends) and propitiatory (to remove sin). The first types may include a full public confession of the sin and restoration of items while the propitiatory act is usually towards the gods.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 91]</a>",
"description": ""
},
{
"id": 474,
"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_is_agentic",
"coded_value": "present",
"comment": "“As Zeus is the enforcer of justice in Greek religion, so also Olodumare, the supreme all-encompassing God is the absolute force in the punishment of any sin in Yoruba religion. However, a main difference in the performance of this function lies in the fact that in the Greek system of belief, hubris cannot be forgiven and the punishment for any act of hubris must be exacted, while for the Yoruba, punishment for sin can be appeased by sacrifice. Thus, in the latter system, unlike in the Greek, the divinities who are regarded as intermediaries between man and Olodumare, serve as vehicles for moral instruction. They function in giving directives that lead to forgiveness, which means, in this scenario, a kind of “paying back”. So the sacrifices are expiatory, restitutionary (for making amends) and propitiatory (to remove sin). The first types may include a full public confession of the sin and restoration of items while the propitiatory act is usually towards the gods.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 91]</a>",
"description": ""
},
{
"id": 475,
"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_is_agentic",
"coded_value": "present",
"comment": "NB The following extract derives from recent ethnography, but the author suggests that the core notions here precede the advent of Islam among the Fulani. “The Futanke or Pullo (plural Fulbhe), as the Fulani call themselves, firmly believe that the lawful acquisition of wealth and the decent enjoyment of sustained prosperity is the physical manifestation of the metaphysical process of divine compensation for selfless services rendered to others. Conversely, chronic misfortune is believed to be the outcome of a wasteful existence, a sign of retribution from God for intolerable misdeeds.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4VFCD2W\">[Camara 2008, p. 48]</a>",
"description": ""
},
{
"id": 476,
"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_is_agentic",
"coded_value": "present",
"comment": "“The general resurrection was also persistently connected with Christ’s future coming ‘to judge the living and the dead’—the ultimate act of history and hence God’s final word on the whole universe. God’s mysterious plan will then be complete (see Eph. 1: 3–14). The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 477,
"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_is_agentic",
"coded_value": "present",
"comment": "Inferring continuity with early 20th-century beliefs as recorded by ethnographer J. H. M. Beattie. “When a Nyoro suffers illness, childlessness, or other misfortune, [...] it may be due to the activity of a ghost. [...] A ghost (muzimu, plural mizimu) is the disembodied spirit of someone who has died. When a man is alive this vital principle is called mwoyo (plural myoyo), which may be rather loosely translated as \"soul,\" and it is believed to dwell in the breast or diaphragm. But a ghost is not just a person who has died; it is a being of quite a different order from the living. Though it possesses human attributes it is not human. A Nyoro who wishes to threaten another with posthumous vengeance for some injury does not say, \"I shall haunt you when I die\"; he says, \"I shall leave you a ghost\" (ndikulekera muzimu). Ghosts are left by people, but they are not people. […] Like sorcerers, ghosts generally attack people against whom they have a grudge. So when ghostly activity is diagnosed, the ghost is usually that of someone who was injured or offended before he died--or in certain cases of someone whose ghost was neglected after he died.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, pp. 126-128]</a>",
"description": ""
},
{
"id": 478,
"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_is_agentic",
"coded_value": "present",
"comment": "\"The god of thunder naturally killed the evil doers in society in the pre-Christianity and Islamic period. Thus, during rain evil doers were usually afraid of being in the open air for fear of being struck by a thunder storm. To a great extent, it was a cleansing god, except that in some cases it could be manipulated.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 48]</a>",
"description": ""
},
{
"id": 479,
"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_is_agentic",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. According to the Shona, ancestors may withdraw their protection in response to disharmonious behaviour. \"Harmonious existence among human beings and everything that exists is the basis of the teleology of morality. Disequilibrium or disharmony in existence is the reason for all the ills that are common in human society as well as environmental disequilibrium and chaos. The spirit of Mwari is a spirit that enjoys peace and serenity in the generality of existence. For this reason, human acts such as murder, cruelty, rape and pollution of the environment, just to mention a few, are regarded as offensive and repulsive to the spirit of Mwari. A morally perverted individual is thus described as someone who is endowed with Mweya wakaipa (a Shona phrase which literally means she or he has an evil spirit).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 41]</a> \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a> Moreover, the spirits of those who have been wronged may seek revenge on the living. \"[A]mong the Shona people of Zimbabwe, the spirit(s) of those who have been wronged in the past have been wronged in the past usually supervene on the lives of the present in the form of Ngozi. The concept of Ngozi is based on the belief that a human being is essentially a spiritual being and it is the reality of the spirit which makes him or her to survive death. A person who has been wronged through human atrocious acts such as murder is mostly likely to exist in the realm of immortality as an angry spirit. The anthropologist who studied Shona people, Michael Bourdillon (1987: 233) observed that, 'An angry spirit is terrifying. Such a spirit attacks suddenly and very harshly. It usually usually attacks an individual through his family causing a succession of deaths, or death followed by serious illness in other members of the family'. Bourdillon went on to say that among the Shona people of Zimbabwe, the spirit of a person who has been killed unfairly cannot be appeased easily. He states that the Shona people 'believe that an angry spirit can also cause serious quarrels within a family, loss of property and wealth, or any devastating misfortune. In practice, the tensions and fears following death believed to be caused by such a spirit, and the difficulty in appeasing it do on occasion lead to the breakup of a family group'.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, pp. 67-68]</a>",
"description": ""
},
{
"id": 480,
"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_is_agentic",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. According to the Shona, ancestors may withdraw their protection in response to disharmonious behaviour. \"Harmonious existence among human beings and everything that exists is the basis of the teleology of morality. Disequilibrium or disharmony in existence is the reason for all the ills that are common in human society as well as environmental disequilibrium and chaos. The spirit of Mwari is a spirit that enjoys peace and serenity in the generality of existence. For this reason, human acts such as murder, cruelty, rape and pollution of the environment, just to mention a few, are regarded as offensive and repulsive to the spirit of Mwari. A morally perverted individual is thus described as someone who is endowed with Mweya wakaipa (a Shona phrase which literally means she or he has an evil spirit).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 41]</a> \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a> Moreover, the spirits of those who have been wronged may seek revenge on the living. \"[A]mong the Shona people of Zimbabwe, the spirit(s) of those who have been wronged in the past have been wronged in the past usually supervene on the lives of the present in the form of Ngozi. The concept of Ngozi is based on the belief that a human being is essentially a spiritual being and it is the reality of the spirit which makes him or her to survive death. A person who has been wronged through human atrocious acts such as murder is mostly likely to exist in the realm of immortality as an angry spirit. The anthropologist who studied Shona people, Michael Bourdillon (1987: 233) observed that, 'An angry spirit is terrifying. Such a spirit attacks suddenly and very harshly. It usually usually attacks an individual through his family causing a succession of deaths, or death followed by serious illness in other members of the family'. Bourdillon went on to say that among the Shona people of Zimbabwe, the spirit of a person who has been killed unfairly cannot be appeased easily. He states that the Shona people 'believe that an angry spirit can also cause serious quarrels within a family, loss of property and wealth, or any devastating misfortune. In practice, the tensions and fears following death believed to be caused by such a spirit, and the difficulty in appeasing it do on occasion lead to the breakup of a family group'.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, pp. 67-68]</a>",
"description": ""
},
{
"id": 482,
"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_is_agentic",
"coded_value": "present",
"comment": "“But for the Oromo, Waaqa does not commit evil against His creation. He withdraws from human beings when they breach saffuu and disturb the cosmic and social order. Failure to act in accordance with Waaqa’s order will lead to punishment. Various types of misfortunes ranging from illness, mishaps, and other bad things can happen to the guilty person and his/her relatives. Some people believe that there are spiritual causes for natural disasters, serious illness, conflict, and so on. When human beings sin, Waaqa would deny them rain and other important requirements for life. […] It has been stated that Waaqa is patient with his creations. If they correct their mistakes through rituals and acceptable practices, He will forgive them. When Waaqa withdraws from them, the concerned people ought to pray to Waaqa and try to correct and learn from their mistakes. So, when individuals failed to observe the laws of Waaqa and were punished as a result, they would ask Waaqa for forgiveness. Human beings are required to respect the laws of God and maintain the social order through rituals. ‘Oromo rituals recreate, enact, and maintain the social order. This social order symbolically expresses the cosmological order. Prayers link the earthly part of the cosmological order with the divine one” (AGUILAR 2005, 58).’” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JP3BMSXD\">[Kelbessa 2022, pp. 79-80]</a>",
"description": ""
},
{
"id": 483,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"end_year": 1932
},
"year_from": 1830,
"year_to": 1932,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "After conversion to Islam. \"Allāh demands moral behavior from human beings, using reward (thawāb) and punishment (ʿiqāb) to encourage this behavior (Lange 2016; Nakissa 2020; Rustomji 2010). In this world, Allāh dispenses rewards like health, fertility, and material goods. He dispenses punishments like plagues, military losses, and natural disasters (Nakissa 2020: 1109–111).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 135]</a>",
"description": ""
},
{
"id": 484,
"polity": {
"id": 647,
"name": "er_medri_bahri",
"long_name": "Medri Bahri",
"start_year": 1310,
"end_year": 1889
},
"year_from": 1751,
"year_to": 1889,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Allāh demands moral behavior from human beings, using reward (thawāb) and punishment (ʿiqāb) to encourage this behavior (Lange 2016; Nakissa 2020; Rustomji 2010). In this world, Allāh dispenses rewards like health, fertility, and material goods. He dispenses punishments like plagues, military losses, and natural disasters (Nakissa 2020: 1109–111).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 135]</a>",
"description": ""
},
{
"id": 485,
"polity": {
"id": 546,
"name": "cn_five_dyn",
"long_name": "Five Dynasties Period",
"start_year": 906,
"end_year": 970
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "In Daoism, for example: “In the medieval schools, […] the Daoist otherworld became an elaborate construction of manifold offices. […] In each case, the celestial administrators keep a detailed record of every individual ‘s deeds and intentions, for each sin subtracting an appropriate number of days from his or her life expectancy. They control a huge staff of divine guards, bailiffs, and local agents; they receive regular reports from the stove god installed in each family’s hearth and from three divine agents that live within the person and are known as the Three Worms or Three Corpses. […] If sins prevail, they receive orders to make the person sick, morally impure, or prone to misfortunes, leading eventually to disgrace, ailments, and death.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, pp. 99-100]</a>",
"description": ""
},
{
"id": 486,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -297,
"year_to": -187,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "After Ashoka's conversion to Buddhism. “In sum, pre-modern Buddhism was eminently concerned with MSP. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 487,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -324,
"year_to": -298,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Although Vedic religion was not founded on moralistic principles, it included [moralistic] elements. Ṛta (truth) was the principle governing the natural, social, religious, and moral order (Bilimoria 2007: 33–4). In various passages of the Ṛg Veda (e.g., RV 1.25, 5.83, 7.86), Varuṇa, who personifies a divine authority and is associated with ṛta, justice, and social relations, is an ethical, all-knowing god who foresees all destiny and punishes those who violate the moral order (Bhattacharji 1970: 25–31). He can be approached with requests for forgiveness. Invoked along with Varuṇa is the god Mitra, who stands for the judicial side of their joint governance over morality; the two sometimes appear as two aspects of one god (Parpola 2015: 108). However, hymns to Varuṇa and Mitra in the Ṛg Veda are far outnumbered by those to the fierce war god Indra, asking for victory, fame, and wealth (Parpola 2015: 107–108). Over time, Varuṇa’s ethical authority gradually diminished—from the omniscient sky god in the Ṛg Veda to a sinister deity of the night who punishes wrongdoing in the Brāhmaṇas, to one water god among many others in the Sanskrit epics (Bhattacharji 1970: 23–40).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UXVR689F\">[Cioni_et_al 2025, p. 184]</a>",
"description": ""
}
]
}