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{
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},
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"name": "Moralizing_supernatural_punishment_and_reward",
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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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},
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"tag": "IFR",
"is_disputed": false,
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"name": "Moralizing_supernatural_punishment_and_reward",
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"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
"description": null
},
{
"id": 410,
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"id": 63,
"name": "gr_crete_mono_palace",
"long_name": "Monopalatial Crete",
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
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{
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"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
"description": null
},
{
"id": 412,
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"name": "gr_crete_new_palace",
"long_name": "New Palace Crete",
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "unknown",
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},
{
"id": 413,
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"id": 61,
"name": "gr_crete_old_palace",
"long_name": "Old Palace Crete",
"start_year": -1900,
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 414,
"polity": {
"id": 443,
"name": "mn_mongol_late",
"long_name": "Late Mongols",
"start_year": 1368,
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 416,
"polity": {
"id": 267,
"name": "mn_mongol_emp",
"long_name": "Mongol Empire",
"start_year": 1206,
"end_year": 1270
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"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": 417,
"polity": {
"id": 442,
"name": "mn_mongol_early",
"long_name": "Early Mongols",
"start_year": 1000,
"end_year": 1206
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"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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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "\"Dharma, as an epicenter of Hindu systems of [moralistic supernatural enforcement], is associated with two key mechanisms through which retribution or reward is experienced by a human for actions toward another human. The first mechanism is through the action of a divine or supernatural being or deity, characterized as Deva or Devi, or Parama Brahman, the Supreme Spirit or God. The second mechanism is through karma, a nonagentic, impersonal force that works automatically based on a logic of puṇya (merit) versus pāpa (demerit). The totality of one’s puṇya is weighed against the pāpa that one accrues in one’s lifetime as the phala (fruits) of one’s karma, understood as action. Transgressing from one’s dharma will incur undesirable consequences (Flood 1996; Krishan 1988, 1997).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a> “In sum, pre-modern Buddhism was eminently concerned with [moralistic supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 419,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "\"Dharma, as an epicenter of Hindu systems of [moralistic supernatural enforcement], is associated with two key mechanisms through which retribution or reward is experienced by a human for actions toward another human. The first mechanism is through the action of a divine or supernatural being or deity, characterized as Deva or Devi, or Parama Brahman, the Supreme Spirit or God. The second mechanism is through karma, a nonagentic, impersonal force that works automatically based on a logic of puṇya (merit) versus pāpa (demerit). The totality of one’s puṇya is weighed against the pāpa that one accrues in one’s lifetime as the phala (fruits) of one’s karma, understood as action. Transgressing from one’s dharma will incur undesirable consequences (Flood 1996; Krishan 1988, 1997).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a> “In sum, pre-modern Buddhism was eminently concerned with [moralistic supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 420,
"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_supernatural_punishment_and_reward",
"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": 421,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "\"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": 422,
"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_supernatural_punishment_and_reward",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 423,
"polity": {
"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_supernatural_punishment_and_reward",
"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": 424,
"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_supernatural_punishment_and_reward",
"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": 425,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP [i.e. moralizing supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 426,
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"name": "mn_khitan_1",
"long_name": "Khitan I",
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP [i.e. moralizing supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 427,
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"name": "cn_tang_dyn_1",
"long_name": "Tang Dynasty I",
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“The notion of heavenly retribution is also found in early Daoist texts. Laozi says, “Heaven’s way does not show kinship favor, but rather joins with good and decent men” 天道無親, 常與善人; “Heaven’s net, cast far and wide; seems slack yet nothing slips outside” 天網恢恢, 疏而不失.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GWJ8C6HV\">[Zhang 2014, p. 86]</a>",
"description": ""
},
{
"id": 428,
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"name": "cn_later_great_jin",
"long_name": "Jin Dynasty",
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},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP [i.e. moralizing supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP [i.e. moralizing supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 430,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“The notion of heavenly retribution is also found in early Daoist texts. Laozi says, “Heaven’s way does not show kinship favor, but rather joins with good and decent men” 天道無親, 常與善人; “Heaven’s net, cast far and wide; seems slack yet nothing slips outside” 天網恢恢, 疏而不失.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GWJ8C6HV\">[Zhang 2014, p. 86]</a>",
"description": ""
},
{
"id": 431,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 432,
"polity": {
"id": 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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 433,
"polity": {
"id": 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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 434,
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"id": 251,
"name": "cn_western_han_dyn",
"long_name": "Western Han Empire",
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to offend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 435,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to offend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 437,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“The notion of heavenly retribution is also found in early Daoist texts. Laozi says, “Heaven’s way does not show kinship favor, but rather joins with good and decent men” 天道無親, 常與善人; “Heaven’s net, cast far and wide; seems slack yet nothing slips outside” 天網恢恢, 疏而不失.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GWJ8C6HV\">[Zhang 2014, p. 86]</a>",
"description": ""
},
{
"id": 438,
"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": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"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": 439,
"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_supernatural_punishment_and_reward",
"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": 440,
"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_supernatural_punishment_and_reward",
"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": 441,
"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_supernatural_punishment_and_reward",
"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": 442,
"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_supernatural_punishment_and_reward",
"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": 443,
"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_supernatural_punishment_and_reward",
"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": 444,
"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_supernatural_punishment_and_reward",
"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": 445,
"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_supernatural_punishment_and_reward",
"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": 446,
"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_supernatural_punishment_and_reward",
"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": 447,
"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_supernatural_punishment_and_reward",
"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": 449,
"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_supernatural_punishment_and_reward",
"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": 450,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "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. <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": 451,
"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_supernatural_punishment_and_reward",
"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": 452,
"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_supernatural_punishment_and_reward",
"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": 453,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Reflecting the more traditional views likely shared by commoners as well as aristocrats, the poetry of the equestrian Catullus alluded to normative beliefs that perjury and breaches of fides were punishable by the gods and that the gods assist those whose behavior reflects pietas (Carmina 30; 64.135; 76.1–6, 19–20).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 48]</a>",
"description": ""
},
{
"id": 454,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "“Reflecting the more traditional views likely shared by commoners as well as aristocrats, the poetry of the equestrian Catullus alluded to normative beliefs that perjury and breaches of fides were punishable by the gods and that the gods assist those whose behavior reflects pietas (Carmina 30; 64.135; 76.1–6, 19–20).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 48]</a>",
"description": ""
},
{
"id": 455,
"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_supernatural_punishment_and_reward",
"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": 456,
"polity": {
"id": 108,
"name": "ir_seleucid_emp",
"long_name": "Seleucid Empire",
"start_year": -312,
"end_year": -63
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "Hellenistic-era texts such as the \"Confession Inscriptions\" of Lydia and Phrygia suggest that, though the gods mostly punished ritual transgressions, they also punished moral transgressions. <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": 457,
"polity": {
"id": 109,
"name": "eg_ptolemaic_k_1",
"long_name": "Ptolemaic Kingdom I",
"start_year": -305,
"end_year": -217
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 459,
"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_supernatural_punishment_and_reward",
"coded_value": "present",
"comment": "The following extract suggests that the idea of moralizing enforcement in the afterlife persisted in this period, despite growing skepticism among elites. “In the fourth century BCE, thinkers increasingly questioned traditional mythopoetic depictions of the gods and their likelihood of intervening in daily life to punish or reward. […] Polybius (c. 200–118 BCE) drew a distinction between the Greeks and Romans of his own day, stating that Greek civic officials had lost their fear of the gods (deisidaimonia) and did not scruple to break their oaths, while the more god-fearing Romans kept theirs: \"‘For this reason, I do not think that the ancients acted rashly and haphazardly when they introduced among the people notions concerning the gods and beliefs in the terrors of Hades, but rather that the moderns are most rash and foolish to cast out such beliefs.’ (Polybius, 6.56.12) “Polybius was one of a long line of thinkers who approached religion from a utilitarian perspective: while claims about afterlife punishment were false, they served a useful purpose.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, pp. 29-30]</a>",
"description": ""
},
{
"id": 460,
"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_supernatural_punishment_and_reward",
"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 [...] limited domains of moral concern [...]; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 461,
"polity": {
"id": 207,
"name": "eg_ptolemaic_k_2",
"long_name": "Ptolemaic Kingdom II",
"start_year": -217,
"end_year": -30
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_punishment_and_reward",
"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": ""
}
]
}