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"id": 463,
"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_certain",
"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": ""
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{
"id": 464,
"polity": {
"id": 587,
"name": "gb_british_emp_1",
"long_name": "British Empire I",
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"end_year": 1849
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"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>",
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"id": 656,
"name": "ni_yoruba_classic",
"long_name": "Classical Ife",
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"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "uncoded",
"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>",
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{
"id": 466,
"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_certain",
"coded_value": "uncoded",
"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": 467,
"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_certain",
"coded_value": "uncoded",
"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": 468,
"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_certain",
"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": ""
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{
"id": 469,
"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_certain",
"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": ""
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{
"id": 470,
"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_certain",
"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> \"A common symbol or juju which attracted the spirit of an important ancestor was an iron spear, about five feet in length, possibly longer originally and intended to be the height of a man. This was thrust into the ground leaving half of the blade exposed and a cloth called Awkwa was wound round it or tied to it. This also was used for oath taking, and, if anyone subsequently died who had sworn on it, he was alleged to have sworn falsely. A year was generally allowed as the time limit for the oath attached to the spear to take effect and any charm the victim may have worn was taken and tied to the spear.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 49]</a>",
"description": ""
},
{
"id": 471,
"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_certain",
"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. \"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>",
"description": ""
},
{
"id": 472,
"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_certain",
"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. \"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>",
"description": ""
},
{
"id": 473,
"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_certain",
"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": 474,
"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_certain",
"coded_value": "present",
"comment": "\"In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure nor pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 475,
"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_certain",
"coded_value": "present",
"comment": "After conversion to Islam. \"In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure nor pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 476,
"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_certain",
"coded_value": "present",
"comment": "“The notion of heavenly retribution is also found in early Daoist texts. Laozi says, “Heaven’s way does not show kinship favor, but rather joins with good and decent men” 天道無親, 常與善人; “Heaven’s net, cast far and wide; seems slack yet nothing slips outside” 天網恢恢, 疏而不失.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GWJ8C6HV\">[Zhang 2014, p. 86]</a>",
"description": ""
},
{
"id": 477,
"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_certain",
"coded_value": "present",
"comment": "After Ashoka's conversion to Buddhism. \"According to scripture, bodhisattvas possessed both superhuman powers and limitless compassion. They thus became the object of appeals to overcome karmic destiny. This power to interfere with the effects of karma was rooted in early Mahayana texts, which claimed that certain religious acts, such as confession, repetition of a mantra, or recitation of a sutra, could have this effect (Atwood 2014). This extended to a range of purificatory practices in later Mahayana (Ghose 2007). However, these practices did not override karma beliefs; some Mahayana thinkers denied that it was even possible to nullify karma (Ch’en 1972: 111). In practice, merit making and avoidance of bad karma continued to be highly salient in most Mahayana societies, and the presence and prominence of purification rituals varied widely (McGuire 2014: 15).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a>",
"description": ""
},
{
"id": 478,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“[…] Vedic religion was not founded on moralistic principles […]” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UXVR689F\">[Cioni_et_al 2025, p. 184]</a>",
"description": ""
}
]
}