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"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>",
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"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>",
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"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>",
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"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>",
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"name": "Moralizing_enforcement_is_certain",
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"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>",
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"name": "Moralizing_enforcement_is_certain",
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"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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"name": "Moralizing_enforcement_is_certain",
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"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
"description": null
},
{
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"polity": {
"id": 499,
"name": "ir_elam_5",
"long_name": "Elam - Kidinuid Period",
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},
"year_from": null,
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"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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},
{
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"polity": {
"id": 503,
"name": "ir_neo_elam_1",
"long_name": "Elam I",
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"end_year": -744
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
"description": null
},
{
"id": 217,
"polity": {
"id": 505,
"name": "ir_neo_elam_3",
"long_name": "Elam III",
"start_year": -612,
"end_year": -539
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
"description": null
},
{
"id": 218,
"polity": {
"id": 501,
"name": "ir_elam_7",
"long_name": "Elam - Shutrukid Period",
"start_year": -1199,
"end_year": -1100
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Gods were thought to be fickle. \"Oaths, belief in some type of afterlife (which may have been less gloomy than that believed in Southern Mesopotamia), and the gods sometimes being fickle were some of the general beliefs.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UA3R688\">[Altaweel_et_al 2025, p. 125]</a>",
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{
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"id": 445,
"name": "pg_orokaiva_pre_colonial",
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“The Orokaiva interacted with demigods and ancestor spirits through ritual exchanges and an elaborate system of initiation (Iteanu 1990; Schwimmer 1973), and it may have been these reciprocal exchanges that formed the primary dimension of the ritual system. Indigenous explanations for misfortune in Melanesia typically invoke sorcery or offences against nonhuman agents, such as failure to perform appropriate rituals (Whitehouse 1996a). […] [T]he available evidence suggests that moralistic elements were present in the indigenous system, but broad-scope moralizing punishment by a supreme being, as a primary feature of the religious system, was introduced and then elaborated on in the colonial period.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/97J9GDE3\">[Brandl_et_al 2024, p. 305]</a>",
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},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"An early ninth-century collection of Buddhist didactic tales provides some illustration of the nature of karma beliefs among ordinary practitioners at the time (Yoshida 2003). The law of karma is clearly enunciated—that good actions produce good results, and bad actions bad results. Interestingly, while these tales mention rebirth and the link between present actions and future rebirths, their overriding focus is on karmic consequences in the present lifetime. Characters in the stories often face immediate misfortune following bad deeds. Moreover, proper ritual practice is seen as crucial to bringing about good karmic consequences, and performing rituals improperly or not at all may lead to bad consequences.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KPNFBIVN\">[Stanford_et_al 2024, p. 237]</a>",
"description": ""
},
{
"id": 221,
"polity": {
"id": 150,
"name": "jp_sengoku_jidai",
"long_name": "Warring States Japan",
"start_year": 1467,
"end_year": 1568
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"From the fifteenth century, a belief spread that three kami in particular—known as Ise, Hachiman, and Kasuga—taught the virtues of sincerity, purity, and benevolence and they would provide protection to those who practiced these virtues, even if no prayers were offered (Masahide 1991: 393).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KPNFBIVN\">[Stanford_et_al 2024, p. 241]</a>",
"description": ""
},
{
"id": 222,
"polity": {
"id": 59,
"name": "gr_crete_nl",
"long_name": "Neolithic Crete",
"start_year": -7000,
"end_year": -3000
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 224,
"polity": {
"id": 60,
"name": "gr_crete_pre_palace",
"long_name": "Prepalatial Crete",
"start_year": -3000,
"end_year": -1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "\"Some aspects of Early Minoan burials, such as the inclusion of food offerings, model houses, and amulets in tombs, reflect Egyptian practices (Watrous 2021: 45–8). It is probable that these burial customs point to some form of afterlife belief, but they provide no clear evidence of moralizing supernatural punishment and reward (MSP).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 19]</a>",
"description": ""
},
{
"id": 225,
"polity": {
"id": 68,
"name": "gr_crete_classical",
"long_name": "Classical Crete",
"start_year": -500,
"end_year": -323
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "The following quote suggests belief in certain punishment for murder. \"A variety of contradictory ideas about the afterlife competed for attention during the Classical period. A “mainstream” view is perhaps represented by Polygnotos (born c. 500 BCE), who painted at Athens a mural of Hades that showed mythic heroes and heroines in Hades, alongside an ordinary man being punished for maltreating his father and another man paying the penalty for sacrilege (Pausanias, 10.28.5). Afterlife rewards were also envisioned, especially from initiation in the Eleusinian Mysteries, and while the stain of murder was a disqualifier, good behavior was not always an explicit requirement (Edmonds 2015: 557–62).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 27]</a>",
"description": ""
},
{
"id": 226,
"polity": {
"id": 447,
"name": "fr_beaker_eba",
"long_name": "Beaker Culture",
"start_year": -3200,
"end_year": -2000
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 227,
"polity": {
"id": 449,
"name": "fr_hallstatt_a_b1",
"long_name": "Hallstatt A-B1",
"start_year": -1000,
"end_year": -900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 228,
"polity": {
"id": 452,
"name": "fr_hallstatt_d",
"long_name": "Hallstatt D",
"start_year": -600,
"end_year": -475
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 229,
"polity": {
"id": 450,
"name": "fr_hallstatt_b2_3",
"long_name": "Hallstatt B2-3",
"start_year": -900,
"end_year": -700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 230,
"polity": {
"id": 448,
"name": "fr_atlantic_complex",
"long_name": "Atlantic Complex",
"start_year": -2200,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 231,
"polity": {
"id": 451,
"name": "fr_hallstatt_c",
"long_name": "Hallstatt C",
"start_year": -700,
"end_year": -600
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 232,
"polity": {
"id": 453,
"name": "fr_la_tene_a_b1",
"long_name": "La Tene A-B1",
"start_year": -475,
"end_year": -325
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 233,
"polity": {
"id": 439,
"name": "mn_shiwei",
"long_name": "Shiwei",
"start_year": 600,
"end_year": 1000
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 234,
"polity": {
"id": 274,
"name": "mn_hunnu_late",
"long_name": "Late Xiongnu",
"start_year": -60,
"end_year": 100
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 235,
"polity": {
"id": 438,
"name": "mn_xianbei",
"long_name": "Xianbei Confederation",
"start_year": 100,
"end_year": 250
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 236,
"polity": {
"id": 437,
"name": "mn_hunnu_early",
"long_name": "Early Xiongnu",
"start_year": -1400,
"end_year": -300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 237,
"polity": {
"id": 278,
"name": "mn_rouran_khaganate",
"long_name": "Rouran Khaganate",
"start_year": 300,
"end_year": 555
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 238,
"polity": {
"id": 272,
"name": "mn_hunnu_emp",
"long_name": "Xiongnu Imperial Confederation",
"start_year": -209,
"end_year": -60
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The literature consulted does not include the concept of moralizing enforcement in descriptions or reconstructions of religious beliefs in this region at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/823Z6QEK\">[Baldick 2012]</a>",
"description": null
},
{
"id": 241,
"polity": {
"id": 77,
"name": "pe_cuzco_1",
"long_name": "Cuzco - Late Formative",
"start_year": -500,
"end_year": 200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 242,
"polity": {
"id": 81,
"name": "pe_cuzco_5",
"long_name": "Cuzco - Late Intermediate I",
"start_year": 1000,
"end_year": 1250
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 243,
"polity": {
"id": 78,
"name": "pe_cuzco_2",
"long_name": "Cuzco - Early Intermediate I",
"start_year": 200,
"end_year": 499
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 244,
"polity": {
"id": 82,
"name": "pe_cuzco_6",
"long_name": "Cuzco - Late Intermediate II",
"start_year": 1250,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 245,
"polity": {
"id": 83,
"name": "pe_inca_emp",
"long_name": "Inca Empire",
"start_year": 1375,
"end_year": 1532
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 246,
"polity": {
"id": 80,
"name": "pe_wari_emp",
"long_name": "Wari Empire",
"start_year": 650,
"end_year": 999
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 247,
"polity": {
"id": 79,
"name": "pe_cuzco_3",
"long_name": "Cuzco - Early Intermediate II",
"start_year": 500,
"end_year": 649
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"From the evidence, it is possible that there were entities who could have monitored humans from a distance, especially if the rayed figures depict the Sun. However, the representation of these figures suggests that they were seen as too distant for ordinary humans to approach, and they were housed in a small number of temples, making it unlikely that shamans or priests could act as the agents of a monitoring deity for the broader population. Inca ethnohistory suggests that locally powerful mountains and other wak’as could inflict punishment on a region—for example, through earthquakes, hail, or landslides—but they were not omniscient or even very interested in how humans interacted with one another.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZM795PMD\">[bookSection_NO_TITLE_PROVIDED_IN_ZOTERO]</a>",
"description": null
},
{
"id": 248,
"polity": {
"id": 22,
"name": "us_woodland_1",
"long_name": "Cahokia - Early Woodland",
"start_year": -600,
"end_year": -150
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 249,
"polity": {
"id": 34,
"name": "us_emergent_mississippian_2",
"long_name": "Cahokia - Emergent Mississippian II",
"start_year": 900,
"end_year": 1049
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 250,
"polity": {
"id": 27,
"name": "us_emergent_mississippian_1",
"long_name": "Cahokia - Emergent Mississippian I",
"start_year": 750,
"end_year": 900
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 251,
"polity": {
"id": 25,
"name": "us_woodland_4",
"long_name": "Cahokia - Late Woodland II",
"start_year": 450,
"end_year": 600
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 252,
"polity": {
"id": 24,
"name": "us_woodland_3",
"long_name": "Cahokia - Late Woodland I",
"start_year": 300,
"end_year": 450
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 253,
"polity": {
"id": 23,
"name": "us_woodland_2",
"long_name": "Cahokia - Middle Woodland",
"start_year": -150,
"end_year": 300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 254,
"polity": {
"id": 26,
"name": "us_woodland_5",
"long_name": "Cahokia - Late Woodland III",
"start_year": 600,
"end_year": 750
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "We infer the absence of MSP beliefs in the Woodland and Emergent Mississippian periods, because of evidence for lack of MSP in later Mississippian religion. However, note there is little data on Woodland or Emergent Mississippian cosmology in general. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IPMSN86M\">[Peregrine 2017]</a>",
"description": null
},
{
"id": 255,
"polity": {
"id": 144,
"name": "jp_yayoi",
"long_name": "Kansai - Yayoi Period",
"start_year": -300,
"end_year": 250
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The following description suggests that punishment could be avoided through appropriate rituals. “[T]here is compelling evidence that the kami did consider some interpersonal violations to be punishable by divine intervention. In a twice-yearly purification ritual codified later but thought to have originated in this period, priests performed incantations designed to purge the sins of the entire populace (Anesaki 2012). The word translated here as “sins,” tsumi, in fact comprises all things seen as impure by the kami, including certain human wrongdoings as well as forms of ritual pollution and disasters themselves (Takeshi 1993). The mass purification ritual, however, functioned to purge a number of tsumi that clearly comprised interpersonal violations. These included a set of agricultural transgressions, from breaking down divisions between rice fields to filling in irrigation ditches, as well as a set of nonagricultural transgressions, such as cutting living bodies, witchcraft, and incest. That it was seen as necessary to purge this list of sins from the population suggests that the sins displeased the kami, and if they were not purged, collective punishment would be brought upon the population.[…] [T]hat there existed a centralized ritual to purge the whole country of the above sins twice a year may be taken as evidence that there was at some point likely to have been at least some fear of supernatural punishment for these transgressions.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KPNFBIVN\">[Stanford_et_al 2024, p. 234]</a>",
"description": null
}
]
}