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{
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},
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"name": "Moralizing_enforcement_is_targeted",
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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_targeted",
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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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"id": 64,
"name": "gr_crete_post_palace_1",
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"tag": "IFR",
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"name": "Moralizing_enforcement_is_targeted",
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"comment": "\"Jean Haudry (1993) compared oath formulas from a number of Indo-European languages (Old Norse, Russian, Sanskrit, and Persian) and found that they share the image of the perjurer struck by his own weapon. Thus, the mechanism by which the oath ritual works is likely an Indo-European concept, and so this aspect of [moralistic supernatural enforcement] was probably present.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 20-21]</a>",
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"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"Jean Haudry (1993) compared oath formulas from a number of Indo-European languages (Old Norse, Russian, Sanskrit, and Persian) and found that they share the image of the perjurer struck by his own weapon. Thus, the mechanism by which the oath ritual works is likely an Indo-European concept, and so this aspect of [moralistic supernatural enforcement] was probably present.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 20-21]</a>",
"description": null
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{
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"id": 65,
"name": "gr_crete_post_palace_2",
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},
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"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"Jean Haudry (1993) compared oath formulas from a number of Indo-European languages (Old Norse, Russian, Sanskrit, and Persian) and found that they share the image of the perjurer struck by his own weapon. Thus, the mechanism by which the oath ritual works is likely an Indo-European concept, and so this aspect of [moralistic supernatural enforcement] was probably present.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 20-21]</a>",
"description": null
},
{
"id": 413,
"polity": {
"id": 62,
"name": "gr_crete_new_palace",
"long_name": "New Palace Crete",
"start_year": -1700,
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},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "unknown",
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"description": null
},
{
"id": 414,
"polity": {
"id": 61,
"name": "gr_crete_old_palace",
"long_name": "Old Palace Crete",
"start_year": -1900,
"end_year": -1700
},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 415,
"polity": {
"id": 443,
"name": "mn_mongol_late",
"long_name": "Late Mongols",
"start_year": 1368,
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},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a>",
"description": ""
},
{
"id": 417,
"polity": {
"id": 267,
"name": "mn_mongol_emp",
"long_name": "Mongol Empire",
"start_year": 1206,
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"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": 418,
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"id": 442,
"name": "mn_mongol_early",
"long_name": "Early Mongols",
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"end_year": 1206
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"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": 419,
"polity": {
"id": 48,
"name": "id_medang_k",
"long_name": "Medang Kingdom",
"start_year": 732,
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for [moralistic supernatural enforcement]. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a> The literature consulted implies moralizing enforcement targeted individuals in Hinduism as well. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": ""
},
{
"id": 420,
"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_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for [moralistic supernatural enforcement]. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a> The literature consulted implies moralizing enforcement targeted individuals in Hinduism as well. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": ""
},
{
"id": 421,
"polity": {
"id": 282,
"name": "kg_western_turk_khaganate",
"long_name": "Western Turk Khaganate",
"start_year": 582,
"end_year": 630
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"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": 422,
"polity": {
"id": 468,
"name": "uz_sogdiana_city_states",
"long_name": "Sogdiana - City-States Period",
"start_year": 604,
"end_year": 711
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies targeted moralizing enforcement, e.g.: \"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
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"polity": {
"id": 623,
"name": "zi_toutswe",
"long_name": "Toutswe",
"start_year": 700,
"end_year": 1250
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "unknown",
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"description": ""
},
{
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"id": 440,
"name": "mn_turk_khaganate_2",
"long_name": "Second Turk Khaganate",
"start_year": 682,
"end_year": 744
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"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": ""
},
{
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"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_targeted",
"coded_value": "present",
"comment": "\"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": 426,
"polity": {
"id": 260,
"name": "cn_sui_dyn",
"long_name": "Sui Dynasty",
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"end_year": 618
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a>",
"description": ""
},
{
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"name": "mn_khitan_1",
"long_name": "Khitan I",
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},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <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": 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_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <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": 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_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a>",
"description": ""
},
{
"id": 430,
"polity": {
"id": 261,
"name": "cn_tang_dyn_1",
"long_name": "Tang Dynasty I",
"start_year": 617,
"end_year": 763
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "“[R]etribution and punishment will not stop with the individual. Rather, the misfortune spreads to family and community, not only by affecting them immediately as the person gets sick, loses money, or is incarcerated, but also through something called “inherited evil.” Spelled out first in the Taiping jing, this means that descendants and communities suffer the results of their elders’ actions, leading to the crippling and early death of children and various kinds of troubles in neighborhoods and villages.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
"description": ""
},
{
"id": 431,
"polity": {
"id": 264,
"name": "cn_tang_dyn_2",
"long_name": "Tang Dynasty II",
"start_year": 763,
"end_year": 907
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "“[R]etribution and punishment will not stop with the individual. Rather, the misfortune spreads to family and community, not only by affecting them immediately as the person gets sick, loses money, or is incarcerated, but also through something called “inherited evil.” Spelled out first in the Taiping jing, this means that descendants and communities suffer the results of their elders’ actions, leading to the crippling and early death of children and various kinds of troubles in neighborhoods and villages.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
"description": ""
},
{
"id": 436,
"polity": {
"id": 251,
"name": "cn_western_han_dyn",
"long_name": "Western Han Empire",
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"end_year": 9
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"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.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 437,
"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_targeted",
"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.\" <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": 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_targeted",
"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.\" <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": 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_targeted",
"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.\" <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": 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_targeted",
"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.” <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": 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_targeted",
"coded_value": "present",
"comment": "“[R]etribution and punishment will not stop with the individual. Rather, the misfortune spreads to family and community, not only by affecting them immediately as the person gets sick, loses money, or is incarcerated, but also through something called “inherited evil.” Spelled out first in the Taiping jing, this means that descendants and communities suffer the results of their elders’ actions, leading to the crippling and early death of children and various kinds of troubles in neighborhoods and villages.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
"description": ""
},
{
"id": 443,
"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_targeted",
"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": 444,
"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_targeted",
"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": 445,
"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_targeted",
"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": 446,
"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_targeted",
"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": 447,
"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_targeted",
"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": 448,
"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_targeted",
"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": 449,
"polity": {
"id": 464,
"name": "uz_koktepe_1",
"long_name": "Koktepe I",
"start_year": -1400,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "A~P",
"comment": "Although there is no direct evidence of belief in [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 specific individuals who transgressed against either. <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": 450,
"polity": {
"id": 463,
"name": "kz_andronovo",
"long_name": "Andronovo",
"start_year": -1800,
"end_year": -1200
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "A~P",
"comment": "Although there is no direct evidence of belief in [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 specific individuals who transgressed against either. <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": 451,
"polity": {
"id": 466,
"name": "uz_koktepe_2",
"long_name": "Koktepe II",
"start_year": -750,
"end_year": -550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "A~P",
"comment": "Although there is no direct evidence of belief in [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 specific individuals who transgressed against either. <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": 452,
"polity": {
"id": 465,
"name": "uz_khwarasm_1",
"long_name": "Ancient Khwarazm",
"start_year": -1000,
"end_year": -521
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "A~P",
"comment": "Although there is no direct evidence of belief in [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 specific individuals who transgressed against either. <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": 453,
"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_targeted",
"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": 454,
"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_targeted",
"coded_value": "absent",
"comment": "Only a single known inscription (MB 2002 I-28) describes an instance of divine punishment that may be interpreted as moralistic (the transgression had been selling food to neighbouring communities during bad harvest years, and selling enslaved people from one’s own community to other communities), suggesting that this was thought to be a rare event. However, it is worth noting that, in this instance, an entire community suffered punishment, not a specific individual. <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": 455,
"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_targeted",
"coded_value": "present",
"comment": "“As one means of seeking justice for a perceived wrongdoing, an individual might turn to so-called “magical” practices to invoke divine retribution (on the use of the term magic to describe these ritual practices, see Frankfurter 2019). The most common of these “magical” practices are defixiones (or curse tablets), which have been found throughout the Roman Empire, from Asia Minor to Italy and Britain (Eidinow 2019: 351). Though the term defixiones encompasses a wide variety of texts, many are classified as “prayers for justice” and attest to a conception of [moralistic supernatural enforcement]. On these tablets, wronged individuals would invoke the names and agencies of divinities to enact justice on their transgressors. […] For example, a tablet from southern Italy transfers the ownership of the author’s stolen garments and gold pieces to an anonymous goddess and beseeches her to torment the thief until they are returned to the goddess’s temple (Gager 1992: 192, no. 92).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 52]</a>",
"description": ""
},
{
"id": 456,
"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_targeted",
"coded_value": "present",
"comment": "“As one means of seeking justice for a perceived wrongdoing, an individual might turn to so-called “magical” practices to invoke divine retribution (on the use of the term magic to describe these ritual practices, see Frankfurter 2019). The most common of these “magical” practices are defixiones (or curse tablets), which have been found throughout the Roman Empire, from Asia Minor to Italy and Britain (Eidinow 2019: 351). Though the term defixiones encompasses a wide variety of texts, many are classified as “prayers for justice” and attest to a conception of [moralistic supernatural enforcement]. On these tablets, wronged individuals would invoke the names and agencies of divinities to enact justice on their transgressors. […] For example, a tablet from southern Italy transfers the ownership of the author’s stolen garments and gold pieces to an anonymous goddess and beseeches her to torment the thief until they are returned to the goddess’s temple (Gager 1992: 192, no. 92).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 52]</a>",
"description": ""
},
{
"id": 457,
"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_targeted",
"coded_value": "present",
"comment": "“The traditions surrounding Claudia Quinta, a woman of the third century BCE, hint that the gods were believed to reward virtuous conduct. In 204 BCE, the image of the great mother goddess Cybele was brought from Anatolia to Rome. Writing during the early Principate, Ovid (Fasti 4.305–326) relates how as the ship was navigated up the Tiber, it was grounded on a bank—a possible sign of divine disapproval. Claudia, who had previously been the subject of “unfair gossip,” called on the goddess to bear witness to her chastity by allowing the ship to continue on to dry land (Leach 2007: 4–5). Her prayers were successful, suggesting that Cybele was viewed as concerning herself with ethical norms.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 47]</a>",
"description": ""
},
{
"id": 458,
"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_targeted",
"coded_value": "present",
"comment": "“The traditions surrounding Claudia Quinta, a woman of the third century BCE, hint that the gods were believed to reward virtuous conduct. In 204 BCE, the image of the great mother goddess Cybele was brought from Anatolia to Rome. Writing during the early Principate, Ovid (Fasti 4.305–326) relates how as the ship was navigated up the Tiber, it was grounded on a bank—a possible sign of divine disapproval. Claudia, who had previously been the subject of “unfair gossip,” called on the goddess to bear witness to her chastity by allowing the ship to continue on to dry land (Leach 2007: 4–5). Her prayers were successful, suggesting that Cybele was viewed as concerning herself with ethical norms.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 47]</a>",
"description": ""
},
{
"id": 459,
"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_targeted",
"coded_value": "present",
"comment": "“The traditions surrounding Claudia Quinta, a woman of the third century BCE, hint that the gods were believed to reward virtuous conduct. In 204 BCE, the image of the great mother goddess Cybele was brought from Anatolia to Rome. Writing during the early Principate, Ovid (Fasti 4.305–326) relates how as the ship was navigated up the Tiber, it was grounded on a bank—a possible sign of divine disapproval. Claudia, who had previously been the subject of “unfair gossip,” called on the goddess to bear witness to her chastity by allowing the ship to continue on to dry land (Leach 2007: 4–5). Her prayers were successful, suggesting that Cybele was viewed as concerning herself with ethical norms.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 47]</a>",
"description": ""
},
{
"id": 460,
"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_targeted",
"coded_value": "absent",
"comment": "“The gods were the guarantors of the welfare of the state and the continuance of the social order. Thus, crimes that threatened the social order, such as murder and incest, were especially offensive to the gods and liable to bring misfortune upon the group through violation of the pax deorum (Gaughan 2010: 9, 20).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 46]</a>",
"description": ""
},
{
"id": 461,
"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_targeted",
"coded_value": "present",
"comment": "Hellenistic-era texts such as the \"Confession Inscriptions\" of Lydia and Phrygia suggest belief in targeted [moralistic supernatural enforcement], though most transgressions described are ritual rather than moral. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NWCQSASD\">[Versnel_Cohen_Müller-Luckner 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JM8SCEDQ\">[Petzl 1994]</a>",
"description": ""
},
{
"id": 462,
"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_targeted",
"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> These all include belief in targeted moralizing enforcement. For example, in Zoroastrianism, the literature consulted implies targeted MSP, e.g.: \"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
"id": 463,
"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_targeted",
"coded_value": "present",
"comment": "Hellenistic-era texts such as the \"Confession Inscriptions\" of Lydia and Phrygia suggest belief in targeted [moralistic supernatural enforcement], though most transgressions described are ritual rather than moral. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NWCQSASD\">[Versnel_Cohen_Müller-Luckner 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JM8SCEDQ\">[Petzl 1994]</a>",
"description": ""
}
]
}