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{
"id": 409,
"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_of_rulers",
"coded_value": "present",
"comment": "\"The Manchu conqueror and father of the first Qing emperor, Nurhaci (1559–1626 CE), believed that Heaven helped him win campaigns against the states of Yehe and Haida. In his “Seven Grievances against the Ming Dynasty,” he declared, “The king of the state of Yehe acted against the Will of Heaven and was punished by Heaven” (translated in Ming 2017: 29). This suggests that Heaven could aid or punish rulers other than the emperor—a more diffuse Mandate similar to the Song’s concept of multiple “sons of Heaven.” In a more practical interpretation of the Mandate, a Neo-Confucian official Li Guangdi (1642–1718 CE) wrote that the Mandate of Heaven is determined by a dynasty’s choices and actions, and that a dynasty needs good officials to maintain it (Ng 2001: 169–70).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, pp. 260-261]</a>",
"description": ""
},
{
"id": 410,
"polity": {
"id": 2,
"name": "cn_qing_dyn_2",
"long_name": "Late Qing",
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"end_year": 1912
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "The Manchu conqueror and father of the first Qing emperor, Nurhaci (1559–1626 CE), believed that Heaven helped him win campaigns against the states of Yehe and Haida. In his “Seven Grievances against the Ming Dynasty,” he declared, “The king of the state of Yehe acted against the Will of Heaven and was punished by Heaven” (translated in Ming 2017: 29). This suggests that Heaven could aid or punish rulers other than the emperor—a more diffuse Mandate similar to the Song’s concept of multiple “sons of Heaven.” In a more practical interpretation of the Mandate, a Neo-Confucian official Li Guangdi (1642–1718 CE) wrote that the Mandate of Heaven is determined by a dynasty’s choices and actions, and that a dynasty needs good officials to maintain it (Ng 2001: 169–70). Despite changes in the concept of the Mandate, supernatural omens, unrest, corruption, and natural disasters still seemed to predict the loss of the Mandate of Heaven by the ruling dynasty, as it did in ancient times. In 1811, the appearance of a bright comet inspired the Eight Trigrams Rebellion, showing that the common people still looked to Heaven for signs that the Mandate was shifting, or at least used supernatural omens as an excuse to attempt to overthrow a declining dynasty. A series of subsequent rebellions and foreign defeats further suggested that the Qing dynasty had lost the Mandate of Heaven (Elleman and Paine 2019: 565). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, pp. 260-261]</a>",
"description": ""
},
{
"id": 411,
"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_of_rulers",
"coded_value": "present",
"comment": "\"The continued patronage of monastic institutions throughout the Mahayana world serves as further evidence that merit making was highly salient (Ch’en 1972: 295; Deal and Ruppert 2015: 50).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 115]</a>",
"description": ""
},
{
"id": 412,
"polity": {
"id": 288,
"name": "mn_khitan_1",
"long_name": "Khitan I",
"start_year": 907,
"end_year": 1125
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "\"The continued patronage of monastic institutions throughout the Mahayana world serves as further evidence that merit making was highly salient (Ch’en 1972: 295; Deal and Ruppert 2015: 50).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 115]</a>",
"description": ""
},
{
"id": 413,
"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_of_rulers",
"coded_value": "present",
"comment": "\"The continued patronage of monastic institutions throughout the Mahayana world serves as further evidence that merit making was highly salient (Ch’en 1972: 295; Deal and Ruppert 2015: 50).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 115]</a>",
"description": ""
},
{
"id": 414,
"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_of_rulers",
"coded_value": "present",
"comment": "\"The continued patronage of monastic institutions throughout the Mahayana world serves as further evidence that merit making was highly salient (Ch’en 1972: 295; Deal and Ruppert 2015: 50).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 115]</a>",
"description": ""
},
{
"id": 415,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“Because all people in their essence are made up of the qi of Heaven and Earth, their actions and thoughts—including their hidden fantasies and secret intentions—have a direct impact on the functioning of the world.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 98]</a>",
"description": ""
},
{
"id": 416,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“Because all people in their essence are made up of the qi of Heaven and Earth, their actions and thoughts—including their hidden fantasies and secret intentions—have a direct impact on the functioning of the world.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 98]</a>",
"description": ""
},
{
"id": 417,
"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_of_rulers",
"coded_value": "present",
"comment": "“To carry out the will of Heaven, a ruler must rely on education and the propagation of virtue, and not on punishments and killing. Violation of these principles would bring about disturbances in both the natural and the spiritual world. For example, if the ruler and the people do not agree, the harmony of yin and yang will be disrupted, thereby leading to evil, famine and chaos which are warnings and punishments from Heaven. If the ruler and the people are in accord and upright, evil will not appear, yin and yang will be in harmony, the wind and rain will come at the right seasons, life will be peaceful, the harvest plentiful, the grass and trees flourish, and the whole world will be nourished. These are blessings and rewards from Heaven and the Spirits (Shryock, 1966: 50–1).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 85]</a>",
"description": ""
},
{
"id": 418,
"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_of_rulers",
"coded_value": "present",
"comment": "“To carry out the will of Heaven, a ruler must rely on education and the propagation of virtue, and not on punishments and killing. Violation of these principles would bring about disturbances in both the natural and the spiritual world. For example, if the ruler and the people do not agree, the harmony of yin and yang will be disrupted, thereby leading to evil, famine and chaos which are warnings and punishments from Heaven. If the ruler and the people are in accord and upright, evil will not appear, yin and yang will be in harmony, the wind and rain will come at the right seasons, life will be peaceful, the harvest plentiful, the grass and trees flourish, and the whole world will be nourished. These are blessings and rewards from Heaven and the Spirits (Shryock, 1966: 50–1).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 85]</a>",
"description": ""
},
{
"id": 419,
"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_of_rulers",
"coded_value": "present",
"comment": "“To carry out the will of Heaven, a ruler must rely on education and the propagation of virtue, and not on punishments and killing. Violation of these principles would bring about disturbances in both the natural and the spiritual world. For example, if the ruler and the people do not agree, the harmony of yin and yang will be disrupted, thereby leading to evil, famine and chaos which are warnings and punishments from Heaven. If the ruler and the people are in accord and upright, evil will not appear, yin and yang will be in harmony, the wind and rain will come at the right seasons, life will be peaceful, the harvest plentiful, the grass and trees flourish, and the whole world will be nourished. These are blessings and rewards from Heaven and the Spirits (Shryock, 1966: 50–1).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 85]</a>",
"description": ""
},
{
"id": 421,
"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_of_rulers",
"coded_value": "present",
"comment": "“Because all people in their essence are made up of the qi of Heaven and Earth, their actions and thoughts—including their hidden fantasies and secret intentions—have a direct impact on the functioning of the world.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 98]</a>",
"description": ""
},
{
"id": 422,
"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_of_rulers",
"coded_value": "present",
"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": 423,
"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_of_rulers",
"coded_value": "present",
"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": 424,
"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_of_rulers",
"coded_value": "present",
"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": 425,
"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_of_rulers",
"coded_value": "present",
"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": 426,
"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_of_rulers",
"coded_value": "present",
"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": 427,
"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_of_rulers",
"coded_value": "present",
"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": 428,
"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_of_rulers",
"coded_value": "present",
"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 those 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": 429,
"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_of_rulers",
"coded_value": "present",
"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 those 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": 430,
"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_of_rulers",
"coded_value": "present",
"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 those 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": 431,
"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_of_rulers",
"coded_value": "present",
"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 those 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": 432,
"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_of_rulers",
"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": 433,
"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_of_rulers",
"coded_value": "present",
"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, which suggests that rulers were included. <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": 434,
"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_of_rulers",
"coded_value": "present",
"comment": "“[…] Plutarch adopted a highly moralizing approach to history in “On the Delays of the Divine Vengeance” (Moralia 548b–568) and Parallel Lives, regularly insisting upon divine vengeance against evildoers, whether humble or exalted. In these narratives, humans often function as instruments of divine retribution (Brenk 1977: 256–75). Characteristically, he stretches historical fact to argue that [Emperor] Vespasian’s family line was wiped out as divine retribution for his cruelty (Plutarch, “The Dialogue on Love” [Moralia 770d–771d]).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 51-52]</a>",
"description": ""
},
{
"id": 435,
"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_of_rulers",
"coded_value": "present",
"comment": "“[…] Plutarch adopted a highly moralizing approach to history in “On the Delays of the Divine Vengeance” (Moralia 548b–568) and Parallel Lives, regularly insisting upon divine vengeance against evildoers, whether humble or exalted. In these narratives, humans often function as instruments of divine retribution (Brenk 1977: 256–75). Characteristically, he stretches historical fact to argue that [Emperor] Vespasian’s family line was wiped out as divine retribution for his cruelty (Plutarch, “The Dialogue on Love” [Moralia 770d–771d]).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 51-52]</a> “Many of the religious trends noted in the previous section also apply to the later Imperial period, the Dominate, especially before the ascendancy of Christianity from the fourth century CE.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 53]</a>",
"description": ""
},
{
"id": 436,
"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_of_rulers",
"coded_value": "present",
"comment": "Livy gives examples of the punishment of kings, including Titus Tatius (1.14, punished with violent death for placing personal preference over justice), and Tarquinius Superbus with his wife Tullia (1.48, punished for kin-murder and usurping the throne). Additionally, Livy describes punishment of leaders’ decisions to wage unjust war and mistreat opponents (Livy 5.21 (Camillus, punished by his eventual downfall) and 9.1-5 (the Roman state and consuls punished with military disaster at the Caudine Forks for unjust treatment of foes). While Livy’s descriptions of these legendary and semi-legendary events cannot be taken as reliable historical facts, it is likely that the attitudes he expresses can be inferred at least from the Middle Republic onward. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VXNBCSN2\">[Livy_et_al 2002]</a>",
"description": ""
},
{
"id": 437,
"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_of_rulers",
"coded_value": "present",
"comment": "Livy gives examples of the punishment of kings, including Titus Tatius (1.14, punished with violent death for placing personal preference over justice), and Tarquinius Superbus with his wife Tullia (1.48, punished for kin-murder and usurping the throne). Additionally, Livy describes punishment of leaders’ decisions to wage unjust war and mistreat opponents (Livy 5.21 (Camillus, punished by his eventual downfall) and 9.1-5 (the Roman state and consuls punished with military disaster at the Caudine Forks for unjust treatment of foes). While Livy’s descriptions of these legendary and semi-legendary events cannot be taken as reliable historical facts, it is likely that the attitudes he expresses can be inferred at least from the Middle Republic onward. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VXNBCSN2\">[Livy_et_al 2002]</a>",
"description": ""
},
{
"id": 438,
"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_of_rulers",
"coded_value": "present",
"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. The offense is the breaking of fides, an informal “good faith” agreement or a binding contract made within a formal relationship of reciprocity. Similarly, the early Roman leges regiae (laws attributed to the kings) declared that the lives of sons who abused their parents and daughters-in-law who mistreated a parent-in-law were forfeited to their parents’ gods (Festus 1889: 290, s.v. plorare). A similar judgment was made regarding persons who defrauded neighbors by moving boundary stones; their lives were forfeited to Jupiter Terminalis, the god of property lines (Dionysius of Halicarnassus, Roman Antiquities 2.74.3). Certain breaches of fides and pietas (faith and duty) threatened social order and made one incur the penalty of becoming sacer (Ter Beek 2012: 27–8), because the gods who watched over the Roman state were offended and these deeds required expiation. 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": 439,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had more limited domains of moral concern than some Egyptian deities; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 440,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had more limited domains of moral concern than some Egyptian deities; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 441,
"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_of_rulers",
"coded_value": "present",
"comment": "Though Greek mythology includes a number of contradictory representations of the afterlife, Polygnotus' mural described by Pausanias (10.28.2) depicts mythical heroes and heroines in Hades, alongside commoner moral transgressors, suggesting that people generally expected the same fate after death. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7M8ZHRA2\">[Pausanias_Jones_Omerod 1954]</a>",
"description": ""
},
{
"id": 443,
"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_of_rulers",
"coded_value": "present",
"comment": "Though Greek mythology includes a number of contradictory representations of the afterlife, Polygnotus' mural described by Pausanias (10.28.2) depicts mythical heroes and heroines in Hades, alongside commoner moral transgressors, suggesting that people generally expected the same fate after death. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7M8ZHRA2\">[Pausanias_Jones_Omerod 1954]</a>",
"description": ""
},
{
"id": 444,
"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_of_rulers",
"coded_value": "present",
"comment": "Though Greek mythology includes a number of contradictory representations of the afterlife, Polygnotus' mural described by Pausanias (10.28.2) depicts mythical heroes and heroines in Hades, alongside commoner moral transgressors, suggesting that people generally expected the same fate after death. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7M8ZHRA2\">[Pausanias_Jones_Omerod 1954]</a>",
"description": ""
},
{
"id": 445,
"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_of_rulers",
"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 Hinduism: \"Irrespective of your varṇa—the fourfold social division of Brahmin (priests), Kṣatriyaḥ (kings and warriors), Vaisya (people engaging in various trades), and Ṣudra (those employed as servants or in other occupations that were considered to be lower in the socioeconomic hierarchy) cited in the Ṛgveda—your dharma is one, and it is the same for everyone (Rig-Veda I [RV] 1876: 10.90.12). One’s dharma is also not affected by one’s āśrama (religious forms of life that individuals choose voluntarily as a permanent state, i.e., student, householder, hermit, or wandering ascetic), jāti (the social group, community, or clan one is born into), class, or any other social divisions. […] Transgressing the rules of dharma (the eternal moral law) or going against one’s dharma (duty) may destabilize the dharma (cosmic order) of the universe, invite the wrath of a supernatural deity or the Parama Brahman (Supreme Spirit, God, or Deity) themselves, or make one the subject of the fruits of one’s karma.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 48]</a>",
"description": ""
},
{
"id": 446,
"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_of_rulers",
"coded_value": "present",
"comment": "“From the New Kingdom onward, heart scarabs were commonly placed on the body in both elite and nonelite burials (Cooney 2008; Vanlathem 2001). These amulets, which were inscribed with a formula from the Book of the Dead enjoining the heart not to testify against its owner, were tied to beliefs surrounding judgment in the afterlife, and they suggest that people among a broader population than the elite expected to confront a divine judgment (Malaise 1978).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 78]</a>",
"description": ""
},
{
"id": 447,
"polity": {
"id": 304,
"name": "fr_merovingian_emp_1",
"long_name": "Early Merovingian",
"start_year": 481,
"end_year": 543
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 448,
"polity": {
"id": 306,
"name": "fr_merovingian_emp_2",
"long_name": "Middle Merovingian",
"start_year": 543,
"end_year": 687
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 449,
"polity": {
"id": 456,
"name": "fr_merovingian_emp_3",
"long_name": "Proto-Carolingian",
"start_year": 687,
"end_year": 751
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 450,
"polity": {
"id": 457,
"name": "fr_capetian_k_1",
"long_name": "Proto-French Kingdom",
"start_year": 987,
"end_year": 1150
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 451,
"polity": {
"id": 189,
"name": "it_st_peter_rep_2",
"long_name": "Rome - Republic of St Peter II",
"start_year": 904,
"end_year": 1198
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“The homogenizing process of Christian missionary work had been largely successful; by the eleventh century the majority of Europe was Christian.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AX5J7D4G\">[Peterson 2009, p. 6]</a>",
"description": ""
},
{
"id": 452,
"polity": {
"id": 188,
"name": "it_st_peter_rep_1",
"long_name": "Republic of St Peter I",
"start_year": 752,
"end_year": 904
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 453,
"polity": {
"id": 187,
"name": "it_ravenna_exarchate",
"long_name": "Exarchate of Ravenna",
"start_year": 568,
"end_year": 751
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 454,
"polity": {
"id": 186,
"name": "it_ostrogoth_k",
"long_name": "Ostrogothic Kingdom",
"start_year": 489,
"end_year": 554
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 455,
"polity": {
"id": 548,
"name": "it_italy_k",
"long_name": "Italian Kingdom Late Antiquity",
"start_year": 476,
"end_year": 489
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 456,
"polity": {
"id": 185,
"name": "it_western_roman_emp",
"long_name": "Western Roman Empire - Late Antiquity",
"start_year": 395,
"end_year": 476
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 457,
"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_of_rulers",
"coded_value": "present",
"comment": "“The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 458,
"polity": {
"id": 84,
"name": "es_spanish_emp_1",
"long_name": "Spanish Empire I",
"start_year": 1516,
"end_year": 1715
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "“The creeds did nothing else than repeat Jesus’ announcement that he would come in glory at the end to judge all people—the Final Judgement on both humankind as a whole and each individual. What we said above about the particular judgement applies even more to the Final Judgement. Rather than God the judge passing sentence on each and every individual at the general judgement, the whole of humanity and all creation will definitively experience the truth about themselves in the presence of God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 459,
"polity": {
"id": 798,
"name": "de_east_francia",
"long_name": "East Francia",
"start_year": 842,
"end_year": 919
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": "Each individual receives judgement. \"With death the story of each person assumes its complete, irreversible character, and is ‘judged’ by God in what came to be called ‘the particular judgement’. ‘Particular’ judgement was understood to be passed when the individual soul separated in death from the body. The parable of the Rich Man and Lazarus (Luke 16: 19–31) and the words of the dying Jesus to the ‘good thief ’ (Luke 23: 40–3) encouraged the idea of a particular judgement in which the soul at death knows at once its state in relationship to God.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 236]</a>",
"description": ""
},
{
"id": 460,
"polity": {
"id": 798,
"name": "de_east_francia",
"long_name": "East Francia",
"start_year": 842,
"end_year": 919
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_of_rulers",
"coded_value": "present",
"comment": null,
"description": ""
}
]
}