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},
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"name": "Moralizing_enforcement_is_certain",
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"comment": "Inferring absence based on the absent code for the most recent period that has left written evidence of religious beliefs (Late Shang, c. 1250-1046 BCE). That absent code is based on the following quote: “Nowhere in the texts do we see clear indication that the Powers are beneficent …. The Shang rulers seek advance approval for their actions - sometimes, it seems, obsessively - but there is no suggestion that the basis for approval will be anything other than the arbitrary inclinations of the Powers”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HRDEVGKT\">[Eno_Lagerway_Kalinowski 2009, p. 100]</a>",
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},
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"name": "Moralizing_enforcement_is_certain",
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},
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"name": "Moralizing_enforcement_is_certain",
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"comment": "EMPTY_COMMENT",
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},
{
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"id": 443,
"name": "mn_mongol_late",
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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": "\"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>",
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{
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"name": "mn_mongol_emp",
"long_name": "Mongol Empire",
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},
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"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The following suggests that Erleg Khan was not thought to reliably punish \"evil\" souls. \"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 416,
"polity": {
"id": 442,
"name": "mn_mongol_early",
"long_name": "Early Mongols",
"start_year": 1000,
"end_year": 1206
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The phrasing of the following extract suggests that Erleg Khan was not thought to reliably punish \"evil\" souls. \"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 417,
"polity": {
"id": 50,
"name": "id_majapahit_k",
"long_name": "Majapahit Kingdom",
"start_year": 1292,
"end_year": 1518
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 418,
"polity": {
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"name": "id_medang_k",
"long_name": "Medang Kingdom",
"start_year": 732,
"end_year": 1019
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 419,
"polity": {
"id": 282,
"name": "kg_western_turk_khaganate",
"long_name": "Western Turk Khaganate",
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"end_year": 630
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The phrasing of the following extract suggests that Erleg Khan was not thought to reliably punish \"evil\" souls. \"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 420,
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"id": 468,
"name": "uz_sogdiana_city_states",
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},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a> However: \"Nevertheless, the wicked are not lost forever. For the all-merciful Ahura Mazda will ultimately, at the end of time, redeem them from their sinful past.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a>",
"description": ""
},
{
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"id": 623,
"name": "zi_toutswe",
"long_name": "Toutswe",
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"end_year": 1250
},
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"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 422,
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"id": 440,
"name": "mn_turk_khaganate_2",
"long_name": "Second Turk Khaganate",
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The phrasing of the following extract suggests that Erleg Khan was not thought to reliably punish \"evil\" souls. \"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 423,
"polity": {
"id": 283,
"name": "mn_turk_khaganate_1",
"long_name": "Eastern Turk Khaganate",
"start_year": 583,
"end_year": 630
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The phrasing of the following extract suggests that Erleg Khan was not thought to reliably punish \"evil\" souls. \"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 424,
"polity": {
"id": 260,
"name": "cn_sui_dyn",
"long_name": "Sui Dynasty",
"start_year": 581,
"end_year": 618
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 425,
"polity": {
"id": 288,
"name": "mn_khitan_1",
"long_name": "Khitan I",
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"end_year": 1125
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 426,
"polity": {
"id": 261,
"name": "cn_tang_dyn_1",
"long_name": "Tang Dynasty I",
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"end_year": 763
},
"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": 427,
"polity": {
"id": 266,
"name": "cn_later_great_jin",
"long_name": "Jin Dynasty",
"start_year": 1115,
"end_year": 1234
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 428,
"polity": {
"id": 268,
"name": "cn_yuan_dyn",
"long_name": "Great Yuan",
"start_year": 1271,
"end_year": 1368
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"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": 429,
"polity": {
"id": 264,
"name": "cn_tang_dyn_2",
"long_name": "Tang Dynasty II",
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"end_year": 907
},
"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": 430,
"polity": {
"id": 269,
"name": "cn_ming_dyn",
"long_name": "Great Ming",
"start_year": 1368,
"end_year": 1644
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 431,
"polity": {
"id": 1,
"name": "cn_qing_dyn_1",
"long_name": "Early Qing",
"start_year": 1644,
"end_year": 1796
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 432,
"polity": {
"id": 2,
"name": "cn_qing_dyn_2",
"long_name": "Late Qing",
"start_year": 1796,
"end_year": 1912
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 433,
"polity": {
"id": 251,
"name": "cn_western_han_dyn",
"long_name": "Western Han Empire",
"start_year": -202,
"end_year": 9
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to offend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 434,
"polity": {
"id": 253,
"name": "cn_eastern_han_dyn",
"long_name": "Eastern Han Empire",
"start_year": 25,
"end_year": 220
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to offend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 436,
"polity": {
"id": 425,
"name": "cn_northern_song_dyn",
"long_name": "Northern Song",
"start_year": 960,
"end_year": 1127
},
"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": 437,
"polity": {
"id": 245,
"name": "cn_jin_spring_and_autumn",
"long_name": "Jin",
"start_year": -780,
"end_year": -404
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 438,
"polity": {
"id": 889,
"name": "cn_qi_spring_autumn",
"long_name": "Qi - Spring and Autumn",
"start_year": -770,
"end_year": -489
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 439,
"polity": {
"id": 890,
"name": "cn_qi_warring_states",
"long_name": "Qi - Warring States",
"start_year": -488,
"end_year": -222
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 440,
"polity": {
"id": 423,
"name": "cn_eastern_zhou_warring_states",
"long_name": "Eastern Zhou",
"start_year": -475,
"end_year": -256
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 441,
"polity": {
"id": 424,
"name": "cn_wei_dyn_warring_states",
"long_name": "Early Wei Dynasty",
"start_year": -445,
"end_year": -225
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 442,
"polity": {
"id": 250,
"name": "cn_qin_emp",
"long_name": "Qin Empire",
"start_year": -338,
"end_year": -207
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 443,
"polity": {
"id": 465,
"name": "uz_khwarasm_1",
"long_name": "Ancient Khwarazm",
"start_year": -1000,
"end_year": -521
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Although there is no direct evidence of belief in certain [moralistic supernatural enforcement] being present or absent in Sogdiana until the emergence of Zoroastrianism, it is more likely that it was absent in all preceding polities because comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) allows for partial reconstruction of the Indo-Iranian religion, which was likely prevalent in this region at this time. This comparison suggests that the god Mithra (one of many in the pantheon) may have been believed to reward honesty and reciprocity and punish those who transgressed against either, but that he could be placated through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9HR9GKMX\">[Thieme 1960, pp. 307-309]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 444,
"polity": {
"id": 466,
"name": "uz_koktepe_2",
"long_name": "Koktepe II",
"start_year": -750,
"end_year": -550
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Although there is no direct evidence of belief in certain [moralistic supernatural enforcement] being present or absent in Sogdiana until the emergence of Zoroastrianism, it is more likely that it was absent in all preceding polities because comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) allows for partial reconstruction of the Indo-Iranian religion, which was likely prevalent in this region at this time. This comparison suggests that the god Mithra (one of many in the pantheon) may have been believed to reward honesty and reciprocity and punish those who transgressed against either, but that he could be placated through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9HR9GKMX\">[Thieme 1960, pp. 307-309]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 445,
"polity": {
"id": 463,
"name": "kz_andronovo",
"long_name": "Andronovo",
"start_year": -1800,
"end_year": -1200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Although there is no direct evidence of belief in certain [moralistic supernatural enforcement] being present or absent in Sogdiana until the emergence of Zoroastrianism, it is more likely that it was absent in all preceding polities because comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) allows for partial reconstruction of the Indo-Iranian religion, which was likely prevalent in this region at this time. This comparison suggests that the god Mithra (one of many in the pantheon) may have been believed to reward honesty and reciprocity and punish those who transgressed against either, but that he could be placated through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9HR9GKMX\">[Thieme 1960, pp. 307-309]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 446,
"polity": {
"id": 464,
"name": "uz_koktepe_1",
"long_name": "Koktepe I",
"start_year": -1400,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Although there is no direct evidence of belief in certain [moralistic supernatural enforcement] being present or absent in Sogdiana until the emergence of Zoroastrianism, it is more likely that it was absent in all preceding polities because comparison between two well-documented religious traditions that likely derived from it (Vedic Hinduism and Zoroastrianism) allows for partial reconstruction of the Indo-Iranian religion, which was likely prevalent in this region at this time. This comparison suggests that the god Mithra (one of many in the pantheon) may have been believed to reward honesty and reciprocity and punish those who transgressed against either, but that he could be placated through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9HR9GKMX\">[Thieme 1960, pp. 307-309]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4GZD9KV\">[Gnoli_Yarshater 2004]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9AVQEENP\">[Gnoli_Lubin_Jones 2005]</a>",
"description": ""
},
{
"id": 447,
"polity": {
"id": 129,
"name": "af_hephthalite_emp",
"long_name": "Hephthalite Empire",
"start_year": 408,
"end_year": 561
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "“We have no evidence of the specific content of these religious beliefs but it is quite possible that they belonged to the Iranian (or Indo-Iranian) group.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7MTFU42T\">[Litvinsky_et_al 1996, p. 147]</a> However, sources on Indo-Iranian beliefes tend to privilege much earlier time periods.",
"description": ""
},
{
"id": 448,
"polity": {
"id": 354,
"name": "ye_himyar_2",
"long_name": "Himyar II",
"start_year": 378,
"end_year": 525
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Only a single known inscription (MB 2002 I-28) describes an instance of divine punishment that may be interpreted as moralistic (the transgression had been selling food to neighbouring communities during bad harvest years, and selling enslaved people from one’s own community to other communities), suggesting that this was thought to be a rare event. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F54SC2DB\">[Multhoff_et_al 2008]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IR3ESBXZ\">[Maraqten 2006]</a>",
"description": ""
},
{
"id": 449,
"polity": {
"id": 70,
"name": "it_roman_principate",
"long_name": "Roman Empire - Principate",
"start_year": -31,
"end_year": 284
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "A~P",
"comment": "Some authors (e.g. Plautus, Rudens; Vergil, Aeneid) suggest gradual emergence of belief in certain punishment for transgression over the course of the Republican and Imperial periods. Overall, we consider this as a long transition period between a time where [moralistic supernatural enforcement] was not thought to be certain, to a time when, following conversion to Christianity, it was. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TRPE76EU\">[Plautus_de_Melo 2012]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IW9KB4NM\">[Vergil_Fairclough 1916]</a>",
"description": ""
},
{
"id": 450,
"polity": {
"id": 71,
"name": "tr_roman_dominate",
"long_name": "Roman Empire - Dominate",
"start_year": 285,
"end_year": 394
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "A~P",
"comment": "Some authors (e.g. Plautus, Rudens; Vergil, Aeneid) suggest gradual emergence of belief in certain punishment for transgression over the course of the Republican and Imperial periods. Overall, we consider this as a long transition period between a time where [moralistic supernatural enforcement] was not thought to be certain, to a time when, following conversion to Christianity, it was. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TRPE76EU\">[Plautus_de_Melo 2012]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IW9KB4NM\">[Vergil_Fairclough 1916]</a>",
"description": ""
},
{
"id": 451,
"polity": {
"id": 183,
"name": "it_roman_rep_2",
"long_name": "Middle Roman Republic",
"start_year": -264,
"end_year": -133
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "A~P",
"comment": "Some authors (e.g. Plautus, Rudens; Vergil, Aeneid) suggest gradual emergence of belief in certain punishment for transgression over the course of the Republican and Imperial periods. Overall, we consider this as part of a long transition period between a time where [moralistic supernatural enforcement] was not thought to be certain, to a time when, following conversion to Christianity, it was. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TRPE76EU\">[Plautus_de_Melo 2012]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IW9KB4NM\">[Vergil_Fairclough 1916]</a>",
"description": ""
},
{
"id": 452,
"polity": {
"id": 184,
"name": "it_roman_rep_3",
"long_name": "Late Roman Republic",
"start_year": -133,
"end_year": -31
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "A~P",
"comment": "Some authors (e.g. Plautus, Rudens; Vergil, Aeneid) suggest gradual emergence of belief in certain punishment for transgression over the course of the Republican and Imperial periods. Overall, we consider this as part of a long transition period between a time where [moralistic supernatural enforcement] was not thought to be certain, to a time when, following conversion to Christianity, it was. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TRPE76EU\">[Plautus_de_Melo 2012]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IW9KB4NM\">[Vergil_Fairclough 1916]</a>",
"description": ""
},
{
"id": 453,
"polity": {
"id": 182,
"name": "it_roman_rep_1",
"long_name": "Early Roman Republic",
"start_year": -509,
"end_year": -264
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“The Twelve Tables (c. 450 BCE) constitute the earliest written evidence of [moralistic supernatural enforcement] in the early Republic. […] In Table 8.21, it is decreed that a patron who defrauds a client shall be sacer. Here, sacer means “accursed,” such that an individual’s life is forfeited to the gods. [...] In practical terms, a person who became sacer lost all protections of the law; he or she could be killed with impunity or otherwise mistreated. No particular individual was tasked with the punishment, and the exact means was left to the gods (Ter Beek 2012: 29), so this form of [moralistic supernatural enforcement] was not certain.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 44-45]</a>",
"description": ""
},
{
"id": 454,
"polity": {
"id": 109,
"name": "eg_ptolemaic_k_1",
"long_name": "Ptolemaic Kingdom I",
"start_year": -305,
"end_year": -217
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"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": 455,
"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_certain",
"coded_value": "absent",
"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": 456,
"polity": {
"id": 108,
"name": "ir_seleucid_emp",
"long_name": "Seleucid Empire",
"start_year": -312,
"end_year": -63
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"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": 458,
"polity": {
"id": 126,
"name": "pk_indo_greek_k",
"long_name": "Indo-Greek Kingdom",
"start_year": -180,
"end_year": -10
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"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": 459,
"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_certain",
"coded_value": "absent",
"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": 460,
"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_certain",
"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: \"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a>",
"description": ""
},
{
"id": 461,
"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_certain",
"coded_value": "present",
"comment": "“The Late Period was the last major phase of political independence of Egypt. Especially in the sixth and fourth centuries BCE, there was vast state investment in temples, as well as elite dedications there. […] Those who dedicated these objects would ideally have had texts and images in their burial equipment, so that the this-worldly focus on temples would be complementary with the prospect of [moralistic supernatural enforcement] as something to be confronted in the next world.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, pp. 80-81]</a>",
"description": ""
},
{
"id": 462,
"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_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": ""
}
]
}