Official Religion List

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        {
            "id": 353,
            "polity": {
                "id": 700,
                "name": "in_pandya_emp_1",
                "long_name": "Early Pandyas",
                "start_year": -300,
                "end_year": 300
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 5,
                "name": "Religion",
                "religion_name": "Saivist Hinduism",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Pandyan courtly epics extol Madurai as a city of extreme beauty, and connect the Pandya royal lineage with Minakshi, the tutelary goddess of Madurai, and her consort, Sundareshvara (a form of Shiva).” §REF§ (Howes 2003, 27) Howes, Jennifer. 2003. The Courts of Pre-Colonial South India: Material Culture and Kingship. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MW6J4P5A\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MW6J4P5A </b></a> §REF§ “The Vedic religion had struck root in the south, which is proved by references to the costly sacrifices performed by the monarchs of the age. Brahmins, devoted to their studies and religious duties, held a high position in society.” §REF§ (Agnihotri 1988, 360) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PNX9XBJQ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PNX9XBJQ </b></a> §REF§"
        },
        {
            "id": 354,
            "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": "Official_religion",
            "coded_value": {
                "id": 239,
                "name": "Religion",
                "religion_name": "Roman Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "Divinity, priesthood, cults, rituals. “At the beginning of the principate there was a notable increase of representations with a religious content. Yet historical reliefs in general multiplied with the advent of the empire and its change of political conditions. Moreover it was Augustus who resuscitated a plethora of priesthoods, cults, and rituals at Rome and for the Roman empire, who took an unambiguous stance regarding the importance of religion and its part in running a state, and who did his utmost to translate this into action. Nonetheless those elements used by imperial art to represent rituals are already extant on republican monuments with religious topics.” §REF§ (Moede 2007, 164). Moede, Katja 2007.  ‘Reliefs, Public and Private.’ In Companion to Roman Religion. Edited by Jörg Rüpke. Oxford: Blackwell Publishing. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B5BABMNE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B5BABMNE </b></a> §REF§ “The connection between the honorific name Augustus, which was accorded to Augustus only after he had attained mastery of the Roman empire, and the epithet is plain; but the reasons why a divine epithet derived from the name of the princeps was desirable at all hinge on the significance of the honorific name Augustus as a symbol of the principate itself, the importance of religion and official piety to the public image of the new government established by Augustus, and, of course, on the role of divine epithets in general and eponymous epithets specifically in Roman religion.” §REF§ (Lott 1995, 1) Lott, John Bertrand. 1995. ‘The earliest use of the divine epithet Augustus, 27 BCE-37 CE: Dynastic names and religion in the Augustan principate.’ Phd Thesis, University of Pennsylvania. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WZAJCSQE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WZAJCSQE </b></a> §REF§"
        },
        {
            "id": 355,
            "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": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Ostrogoths formed such a small minority of the population in Italy […] Goths, despite holding political power in Italy, were strongly outnumbered by the Romans. So it was that they found themselves culturally giving ground: they were taking Roman names, coming to speak Latin, and beginning to convert to Catholicism.” §REF§ (Moorhead 1992, 100) Moorhead, John. 1992. Theodoric in Italy. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/X8RGRNS8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: X8RGRNS8 </b></a>§REF§"
        },
        {
            "id": 356,
            "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": "Official_religion",
            "coded_value": {
                "id": 239,
                "name": "Religion",
                "religion_name": "Roman Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“As Rome expanded by treaty and conquest during the Monarchy and early Republic, it incorporated new citizens from added territories by creating new tribes of voters. At the same time, the new citizens’ gods were incorporated into the divine community, whose public cults constituted the state religion.” §REF§ (Ward 2003, 51) Ward, Allen Mason. 2003. A History of the Roman People. Upper Saddle River, New Jersey: Prentice Hall. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9ZMM8V48\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9ZMM8V48 </b></a>§REF§"
        },
        {
            "id": 357,
            "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": "Official_religion",
            "coded_value": {
                "id": 239,
                "name": "Religion",
                "religion_name": "Roman Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Traditionally religion was deeply embedded in the political institutions of Rome: the political elite were at the same time those who controlled human relations with the gods; the senate, more than any other single Institution , was the central locus of 'religious' and 'political' power.” §REF§ (Beard 1996, 150) Beard, Mary. 1996. Religions of Rome: Volume 1. Cambridge: Cambridge University Press. Seshat URL:  <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4A8FDSDD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4A8FDSDD </b></a>§REF§“The Senate’s policy in regard to religion was conservative. […] the result of this policy was to compel a Roman citizen to confine himself to the worship of the gods of the state. In a state in which religion and citizenship were so closely linked, it was not strange that a citizen’s religion as well as his civic life, should be so controlled.” §REF§ (Guterman 1971, 28) Guterman, Simeon. 1971. Religious Toleration and Persecution in ancient Rome. London: Aiglion Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DGNRK6XG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: DGNRK6XG </b></a>§REF§"
        },
        {
            "id": 358,
            "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": "Official_religion",
            "coded_value": {
                "id": 239,
                "name": "Religion",
                "religion_name": "Roman Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“As Rome expanded by treaty and conquest during the Monarchy and early Republic, it incorporated new citizens from added territories by creating new tribes of voters. At the same time, the new citizens’ gods were incorporated into the divine community, whose public cults constituted the state religion.” §REF§ (Ward 2003, 51) Ward, Allen Mason. 2003. A History of the Roman People. Upper Saddle River, New Jersey: Prentice Hall. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9ZMM8V48\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9ZMM8V48 </b></a>§REF§"
        },
        {
            "id": 359,
            "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": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“After several centuries of periodic persecution, Christianity became the official religion of the Roman state. §REF§ (Hanlon, 105) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§“Rome became the centre of this monastic revival when […] Ignatius Loyola […] enlisted in the pope’s crusade against heresy.” §REF§ (Hanlon, 124) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§“The Inquisition presence was felt in every diocese in Italy […] Concern for orthodoxy rendered devotion virtually universal and monolithic. This religion required simple conformity from the greatest number, and gave those who desired it almost limitless possibilities of expression – on orthodox lines.” §REF§ (Hanlon, 135) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§"
        },
        {
            "id": 360,
            "polity": {
                "id": 191,
                "name": "it_papal_state_2",
                "long_name": "Papal States - Renaissance Period",
                "start_year": 1378,
                "end_year": 1527
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 277,
                "name": "Religion",
                "religion_name": "Roman Catholicism",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“During the 15th century the city of Rome became ‘the center of Western civilization’. The popes lived in Rome, which made the city the administrative center of the Catholic Church. §REF§ (Clare, 43) Clare, John. 1995. Italian Renaissance. San Diego: Harcourt Brace. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/W598EPWM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: W598EPWM </b></a>§REF§ “Italy’s temporal rulers had little to gain by embracing Lutheran reform. Through their bureaucracies and Roman connections they already had effective control of ecclesiastical institutions and their territories.” §REF§ (Najemy, 80) Najemy, John. 2004. Italy in the age of the Renaissance: 1300-1500. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/79HN45T3\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 79HN45T3 </b></a>§REF§ “the popes re-established in their central Italian state by mid-century, Italy’s ruling elites in turn reclaimed the papacy.” §REF§ (Najemy, 73) Najemy, John. 2004. Italy in the age of the Renaissance: 1300-1500. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/79HN45T3\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 79HN45T3 </b></a>§REF§"
        },
        {
            "id": 361,
            "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": "Official_religion",
            "coded_value": {
                "id": 14,
                "name": "Religion",
                "religion_name": "Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Christianity did, however, pose a critical threat to the restructured traditional cults of Rome. When state funding of public rites in Rome was abolished and the altar of Victory removed from the senate house in A. D. 382, Symmachus as Prefect of the city of Rome wrote a lengthy memorandum to the emperor arguing for the restoration of the status quo. The traditional religious customs had served the state well for centuries; the altar of Victory was where Senators swore oaths of loyalty to the emperor; the ancestral rites had driven the Gauls from the Capitol (an argument used also by Livy); the imperial confiscation of funding had caused a general famine in the empire. Symmachus' arguments were directed not so much against Christianity, as in favour of toleration of the traditional cults: every people had their own customs and rituals, which were different paths to the truth. His memorandum was countered by two letters from Ambrose, bishop of Milan, to the emperor, which argued forcefully that it was the Christian duty of the emperor to fight for the church. After A. D. 382 with the partial exception of the (brief) reign of Eugenius (A.D. 392-394), the traditional cults did not receive the toleration Symmachus urged; and even Eugenius, himself a Christian, made only limited concessions to 'paganism'. There was now only one true religio.” §REF§ (Beard 1996, 386) Beard, Mary. 1996. Religions of Rome: Volume 1. Cambridge: Cambridge University Press. Seshat URL:  <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4A8FDSDD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4A8FDSDD </b></a>§REF§"
        },
        {
            "id": 362,
            "polity": {
                "id": 190,
                "name": "it_papal_state_1",
                "long_name": "Papal States - High Medieval Period",
                "start_year": 1198,
                "end_year": 1309
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "\"From the fourth century on […] Christianity became the favored, and by the end of the century the only legal religion of the Roman Empire. Religious affairs acquired a civil, juridical dimension which they did not begin to lose in Europe until the seventeenth and eighteenth centuries. […] An organized, articulated, hierarchical Church now defined orthodoxy in conciliar canons and papal decrees which were read and recognized throughout the Roman-Christian world. §REF§ (Peters, 2) Peters, Edward. 1980. Heresy and Authority in medieval Europe. Philadelphia: University of Pennsylvania. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8MUND99E\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8MUND99E </b></a>§REF§"
        },
        {
            "id": 363,
            "polity": {
                "id": 181,
                "name": "it_roman_k",
                "long_name": "Roman Kingdom",
                "start_year": -716,
                "end_year": -509
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 239,
                "name": "Religion",
                "religion_name": "Roman Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“In was in the reign of the second king Numa that they found even more religious material. For it was Numa, they said, who established most of the priesthoods and the other familiar religious institutions of the city: he was credited with the invention of, among others, the priests of the gods Jupiter, Mar and Quirinus (the three flamines), of the pontifices, the Vestal Virgins and the Salii (the priests who danced through the city twice a year carrying their special sacred shields […] and he instituted yet more new festivals, which he organized into the first  systematic Roman ritual calendar.” §REF§ (Beard 1996, 1) Beard, Mary. 1996. Religions of Rome: Volume 1. Cambridge: Cambridge University Press. Seshat URL:  <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4A8FDSDD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4A8FDSDD </b></a>§REF§ “Religion played an important role in the private and political life of early Rome. Both the state and individuals were subordinate to spirits and gods who occupied a hierarchical position of superiority above them. Much of Roman religion involved attempts to please these greater beings and assure their divine favor. […] The state itself was essentially a religious institution; it embraced and incorporated all the older and smaller social and religious communities such as the family, the gens, and the tribe. According to legend, the state had been inaugurated, with religious ceremonies, by Romulus when he established the original pomerium. As the city grew and expanded, it was the responsibility of the state to extend the pomerium and provide for the common religious life of all the people on behalf of the whole community.” §REF§ (Ward 2003, 51-56) Ward, Allen Mason. 2003. A History of the Roman People. Upper Saddle River, New Jersey: Prentice Hall. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9ZMM8V48\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9ZMM8V48 </b></a>§REF§ “Some formal political organization was essential. In a typical city-state, elite residences, political life, and communal religious activity were all concentrated in and about the center. […] The Regia at Rome also possessed shrines to several gods. Possibly the ruler held court there in the presence of his followers and the leaders of other prominent lineages. Thus it may have been the regular sites of feasts, religious ceremonies, and small-scale political meetings.” §REF§ (Boatwright 2004, 11 - 18) Boatwright, Mary. 2004. The Romans: From Village to Empire. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4A8FDSDD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4A8FDSDD </b></a>§REF§"
        },
        {
            "id": 364,
            "polity": {
                "id": 193,
                "name": "it_papal_state_4",
                "long_name": "Papal States - Early Modern Period II",
                "start_year": 1648,
                "end_year": 1809
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“After several centuries of periodic persecution, Christianity became the official religion of the Roman state. §REF§ (Hanlon, 105) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§“Rome became the centre of this monastic revival when […] Ignatius Loyola […] enlisted in the pope’s crusade against heresy.” §REF§ (Hanlon, 124) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§“The Inquisition presence was felt in every diocese in Italy […] Concern for orthodoxy rendered devotion virtually universal and monolithic. This religion required simple conformity from the greatest number, and gave those who desired it almost limitless possibilities of expression – on orthodox lines.” §REF§ (Hanlon, 135) Hanlon, Gregory. 2000. Early Modern Italy, 1550 – 1800: three seasons in European History. New York: St Martin’s Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/B2S2SPVH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: B2S2SPVH </b></a>§REF§"
        },
        {
            "id": 365,
            "polity": {
                "id": 180,
                "name": "it_latium_ia",
                "long_name": "Latium - Iron Age",
                "start_year": -1000,
                "end_year": -580
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 280,
                "name": "Religion",
                "religion_name": "Latin Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": null
        },
        {
            "id": 366,
            "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": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "\"From the fourth century on […] Christianity became the favored, and by the end of the century the only legal religion of the Roman Empire. Religious affairs acquired a civil, juridical dimension which they did not begin to lose in Europe until the seventeenth and eighteenth centuries. […] An organized, articulated, hierarchical Church now defined orthodoxy in conciliar canons and papal decrees which were read and recognized throughout the Roman-Christian world. §REF§ (Peters, 2) Peters, Edward. 1980. Heresy and Authority in medieval Europe. Philadelphia: University of Pennsylvania. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8MUND99E\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8MUND99E </b></a>§REF§"
        },
        {
            "id": 367,
            "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": "Official_religion",
            "coded_value": {
                "id": 20,
                "name": "Religion",
                "religion_name": "Roman Catholic Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The agency of the Roman Church whose institutions and functions supplied the prime and central means of civic activity and representation. The secular life of Rome continued but was muted in comparison with the growing power and splendour of the papacy; the sanatorium in the church, still so called, was no longer occupied by senators but simply by the archium, the authorities. The civilian population, more localized than it had been in the sixth century, was drawn into the orbit of the Church as it forgot its original connection with the Empire and saw the papacy increasingly as the proper leader of the city.” §REF§(Llewellyn 1971, 140) Llewellyn, Peter. 1971. Rome in the Dark Ages. London: Faber. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZSZ2XBTF\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZSZ2XBTF </b></a>§REF§"
        },
        {
            "id": 368,
            "polity": {
                "id": 516,
                "name": "eg_old_k_1",
                "long_name": "Egypt - Classic Old Kingdom",
                "start_year": -2650,
                "end_year": -2350
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Crucial to every king’s reign was his legitimacy, which was founded on his relationship to the two most important deities in the ancient Egyptian pantheon for the institution of divine kingship, Osiris and the sun god Ra, as well as the Ra’s female companion, the goddess Hathor. From the very beginnings of ancient Egyptian kingship, the king was the falcon god Horus, son of Osiris. […] By the time of the Fourth Dynasty of the Old Kingdom, the king also takes a “Son the Sun-god” name. Also beginning with the Old Kingdom, clearly by the Fifth Dynasty if not earlier, is the theme of the divinity of the kings as the child of Ra and Hathor.” §REF§ (Sabbahy 2020, 1) Sabbahy, Lisa. 2020. Kingship, Power, and Legitimacy in Ancient Egypt: From the Old Kingdom to the Middle Kingdom. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J44XQ743\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: J44XQ743 </b></a>§REF§ “Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a>§REF§ “Divine kingship is the most striking feature of Egypt in these periods. In the form of great religious complexes centered on the pyramid tombs its cult was given monumental expression of grandeur unsurpassed anywhere in the ancient Near East. Yet despite its all-pervading influence in Egyptian civilization it is not easy to present a coherent account of its doctrines […] The basic assertions are that the king is the holder of an office which is divine, he is ‘the good god’: he is a particular incarnation of Horus, an ancient sky and falcon god who became closely linked with the sun cult of Ra, that he is a son of Ra, the sun god, something incorporated into the titulary from the Fourth Dynasty onwards.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 72) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a>§REF§ “It is […] evident that any functional explanation must begin with the Osiris-Horus-Seth motif which, as it were, underpinned kingship and one of whose main themes was to relate the person of the living king in the closest possible way to his country’s royal ancestors, and thus to ensure that the historical process of royal succession remained always embraced within a central and authoritative body of myth. The relationship to Ra, the sun god, was presumably more of an abstract compliment to the majesty and power of the living king. Ultimately, the dogmas served to reinforce the historical process by which a central authority had come to exercise its control over a long-established network of community politics, and were themselves continually reinforced in provincial association by ritual and by the iconography of ritual which, for example, made the king responsible for the ceremonies of provincial temples.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§ “The prominence and consistency with which the theology of divine kingship was proclaimed inhibits an understanding of the office of king as a political one, and hence the writing of history, of which we know remarkably little for the Old and Middle Kingdoms.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§"
        },
        {
            "id": 369,
            "polity": {
                "id": 518,
                "name": "eg_regions",
                "long_name": "Egypt - Period of the Regions",
                "start_year": -2150,
                "end_year": -2016
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Ankhtifi, a nomarch of the 3rd and 2nd Upper Egyptian nomes during the earlier part of the Herakleopolitan period, embodies the new type of local ruler that emerged during the First Intermediate Period. […] In Ankhtifi’s texts, it is not the king but Horus, the god Edfu, who appears as the supreme authority guiding political action. This concept is not unique in First Intermediate inscriptions.” §REF§ (Shaw 2000, 115- -122) Shaw, Ian. The Oxford History of Ancient Egypt. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZZVJVCN6\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZZVJVCN6 </b></a>§REF§  Note that the he following quote demonstrates that the official religion at this time was still the Ancient Egyptian Religion, even if not as centralised. “Wahankh Intef II [11th Dynasty King] was not merely a warlord or a provincial nomarch who had seized power. He considered himself a true king of Egypt and did his best to behave as one in keeping with the strictures and responsibilities of the past. He erected monuments and built temples to the gods, raising the first monument in honor of the god Amun at Karnak. He made sure his family, extended family, servants, and subjects were well cared for, and he maintained the principle of ma'at in his policies.” §REF§ (Mark, 2016) Mark, Joshua. ‘First Intermediate Period of Egypt’. World History Encyclopedia. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PNAJZXHI\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PNAJZXHI </b></a>§REF§ “Crucial to every king’s reign was his legitimacy, which was founded on his relationship to the two most important deities in the ancient Egyptian pantheon for the institution of divine kingship, Osiris and the sun god Ra, as well as the Ra’s female companion, the goddess Hathor. From the very beginnings of ancient Egyptian kingship, the king was the falcon god Horus, son of Osiris. […] By the time of the Fourth Dynasty of the Old Kingdom, the king also takes a “Son the Sun-god” name. Also beginning with the Old Kingdom, clearly by the Fifth Dynasty if not earlier, is the theme of the divinity of the kings as the child of Ra and Hathor.”§REF§ (Sabbahy 2020, 1) Sabbahy, Lisa. 2020. Kingship, Power, and Legitimacy in Ancient Egypt: From the Old Kingdom to the Middle Kingdom. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J44XQ743\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: J44XQ743 </b></a>§REF§ “Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2DW8SDF8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2DW8SDF8 </b></a>§REF§ “Divine kingship is the most striking feature of Egypt in these periods. In the form of great religious complexes centered on the pyramid tombs its cult was given monumental expression of grandeur unsurpassed anywhere in the ancient Near East. Yet despite its all-pervading influence in Egyptian civilization it is not easy to present a coherent account of its doctrines […] The basic assertions are that the king is the holder of an office which is divine, he is ‘the good god’: he is a particular incarnation of Horus, an ancient sky and falcon god who became closely linked with the sun cult of Ra, that he is a son of Ra, the sun god, something incorporated into the titulary from the Fourth Dynasty onwards.” […] “It is […] evident that any functional explanation must begin with the Osiris-Horus-Seth motif which, as it were, underpinned kingship and one of whose main themes was to relate the person of the living king in the closest possible way to his country’s royal ancestors, and thus to ensure that the historical process of royal succession remained always embraced within a central and authoritative body of myth. The relationship to Ra, the sun god, was presumably more of an abstract compliment to the majesty and power of the living king. Ultimately, the dogmas served to reinforce the historical process by which a central authority had come to exercise its control over a long-established network of community politics, and were themselves continually reinforced in provincial association by ritual and by the iconography of ritual which, for example, made the king responsible for the ceremonies of provincial temples.”  […] “The prominence and consistency with which the theology of divine kingship was proclaimed inhibits an understanding of the office of king as a political one, and hence the writing of history, of which we know remarkably little for the Old and Middle Kingdoms.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 72-73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§ <"
        },
        {
            "id": 370,
            "polity": {
                "id": 519,
                "name": "eg_middle_k",
                "long_name": "Egypt - Middle Kingdom",
                "start_year": -2016,
                "end_year": -1700
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The vivid images in the Ipuwer Papyrus […] makes more sense when read as an expression of fear and loss in the present, in the Middle Kingdom […] This fear of the loss of material goods, social stability – even all that one knew – could account for the rise in popularity of the Cult of Osiris at Abydos and the increasing veneration of Amun at Thebes.”  §REF§ (Mark, 2016) Mark, Joshua. ‘Middle Kingdom of Egypt’. World History Encyclopedia. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PNAJZXHI\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PNAJZXHI </b></a>§REF§“Crucial to every king’s reign was his legitimacy, which was founded on his relationship to the two most important deities in the ancient Egyptian pantheon for the institution of divine kingship, Osiris and the sun god Ra, as well as the Ra’s female companion, the goddess Hathor. From the very beginnings of ancient Egyptian kingship, the king was the falcon god Horus, son of Osiris. […] By the time of the Fourth Dynasty of the Old Kingdom, the king also takes a “Son the Sun-god” name. Also beginning with the Old Kingdom, clearly by the Fifth Dynasty if not earlier, is the theme of the divinity of the kings as the child of Ra and Hathor.”§REF§ (Sabbahy 2020, 1) Sabbahy, Lisa. 2020. Kingship, Power, and Legitimacy in Ancient Egypt: From the Old Kingdom to the Middle Kingdom. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J44XQ743\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: J44XQ743 </b></a>§REF§ “Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2DW8SDF8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2DW8SDF8 </b></a>§REF§ “Divine kingship is the most striking feature of Egypt in these periods. In the form of great religious complexes centered on the pyramid tombs its cult was given monumental expression of grandeur unsurpassed anywhere in the ancient Near East. Yet despite its all-pervading influence in Egyptian civilization it is not easy to present a coherent account of its doctrines […] The basic assertions are that the king is the holder of an office which is divine, he is ‘the good god’: he is a particular incarnation of Horus, an ancient sky and falcon god who became closely linked with the sun cult of Ra, that he is a son of Ra, the sun god, something incorporated into the titulary from the Fourth Dynasty onwards.” […] “It is […] evident that any functional explanation must begin with the Osiris-Horus-Seth motif which, as it were, underpinned kingship and one of whose main themes was to relate the person of the living king in the closest possible way to his country’s royal ancestors, and thus to ensure that the historical process of royal succession remained always embraced within a central and authoritative body of myth. The relationship to Ra, the sun god, was presumably more of an abstract compliment to the majesty and power of the living king. Ultimately, the dogmas served to reinforce the historical process by which a central authority had come to exercise its control over a long-established network of community politics, and were themselves continually reinforced in provincial association by ritual and by the iconography of ritual which, for example, made the king responsible for the ceremonies of provincial temples.”  […] “The prominence and consistency with which the theology of divine kingship was proclaimed inhibits an understanding of the office of king as a political one, and hence the writing of history, of which we know remarkably little for the Old and Middle Kingdoms.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 72-73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§"
        },
        {
            "id": 371,
            "polity": {
                "id": 517,
                "name": "eg_old_k_2",
                "long_name": "Egypt - Late Old Kingdom",
                "start_year": -2350,
                "end_year": -2150
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Crucial to every king’s reign was his legitimacy, which was founded on his relationship to the two most important deities in the ancient Egyptian pantheon for the institution of divine kingship, Osiris and the sun god Ra, as well as the Ra’s female companion, the goddess Hathor. From the very beginnings of ancient Egyptian kingship, the king was the falcon god Horus, son of Osiris. […] By the time of the Fourth Dynasty of the Old Kingdom, the king also takes a “Son the Sun-god” name. Also beginning with the Old Kingdom, clearly by the Fifth Dynasty if not earlier, is the theme of the divinity of the kings as the child of Ra and Hathor.” §REF§ (Sabbahy 2020, 1) Sabbahy, Lisa. 2020. Kingship, Power, and Legitimacy in Ancient Egypt: From the Old Kingdom to the Middle Kingdom. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/J44XQ743\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: J44XQ743 </b></a>§REF§ “Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a>§REF§ “Divine kingship is the most striking feature of Egypt in these periods. In the form of great religious complexes centered on the pyramid tombs its cult was given monumental expression of grandeur unsurpassed anywhere in the ancient Near East. Yet despite its all-pervading influence in Egyptian civilization it is not easy to present a coherent account of its doctrines […] The basic assertions are that the king is the holder of an office which is divine, he is ‘the good god’: he is a particular incarnation of Horus, an ancient sky and falcon god who became closely linked with the sun cult of Ra, that he is a son of Ra, the sun god, something incorporated into the titulary from the Fourth Dynasty onwards.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 72) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a>§REF§ “It is […] evident that any functional explanation must begin with the Osiris-Horus-Seth motif which, as it were, underpinned kingship and one of whose main themes was to relate the person of the living king in the closest possible way to his country’s royal ancestors, and thus to ensure that the historical process of royal succession remained always embraced within a central and authoritative body of myth. The relationship to Ra, the sun god, was presumably more of an abstract compliment to the majesty and power of the living king. Ultimately, the dogmas served to reinforce the historical process by which a central authority had come to exercise its control over a long-established network of community politics, and were themselves continually reinforced in provincial association by ritual and by the iconography of ritual which, for example, made the king responsible for the ceremonies of provincial temples.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§ “The prominence and consistency with which the theology of divine kingship was proclaimed inhibits an understanding of the office of king as a political one, and hence the writing of history, of which we know remarkably little for the Old and Middle Kingdoms.” §REF§ (Trigger, Kemp, O’Connor, and Lloyd 1983, 73) Trigger, B. G., Kemp, B.J., O’Connor, D., and Lloyd, A. B. 1983. Ancient Egypt: A Social History. Cambridge: Cambridge University Press. Seshat URL:<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WFHPVF36\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WFHPVF36 </b></a> §REF§"
        },
        {
            "id": 372,
            "polity": {
                "id": 515,
                "name": "eg_dynasty_2",
                "long_name": "Egypt - Dynasty II",
                "start_year": -2900,
                "end_year": -2687
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 283,
                "name": "Religion",
                "religion_name": "Early Dynastic Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“In the best preserved fragment of royal annals known as the Palermo Stone, every second year entry in the fourth row on the recto is identified by a combination of two elements: the Following of Horus (šms Hr), which was probably a religious ceremony or royal procession through the country, and the fourth throught the tenth occasions of the count (zp X tnwt). These entries are clearly labelled as belonging to King Ninetjer of the Second Dynasty.” §REF§ (Muhs 2016: 15) Muhs, Brian, 2016. The Ancient Egyptian Economy: 3000-30BCE. (Cambridge: Cambridge University Press). Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/678RV6WE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 678RV6WE </b></a> §REF§ “The first kings of the Second Dynasty moved the royal necropolis to Saqqara. Two of their tombs are known; they have the form of extensive networks of subterranean, rock-cut chambers but no apparent provision for human sacrifice. The final two kings of the Second Dynasty returned to Umm el-Qaab at Abydos for their tombs but did not revive the practice of subsidiary burial. […] Monumental elite tombs of the Early Dynastic period are known from a handful of sites, almost all of them near Memphis.” §REF§ (Bestock 2020: 260-261) Bestock, Laurel, 2020. “Early Dynastic Egypt”, in Karen Radner, Nadine Moeller, and Daniel Potts (eds.), The Oxford History of the Ancient Near East: Volume I: From the Beginnings to Old Kingdom Egypt and the Dynasty of Akkad. (Oxford Oxford University Press), pp. 245-315. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SX8R4CJ7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SX8R4CJ7 </b></a> §REF§"
        },
        {
            "id": 373,
            "polity": {
                "id": 198,
                "name": "eg_new_k_1",
                "long_name": "Egypt - New Kingdom Thutmosid Period",
                "start_year": -1550,
                "end_year": -1293
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2DW8SDF8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2DW8SDF8 </b></a>§REF§ “It is well accepted that Egyptian sovereignty was conceived as a divinely prescribed state of order, and that any attempt to threaten it would be, by extension, a transgression against divine will and a crime against Maat – the Egyptian term for justice and cosmic order, and the personified goddess thereof.” §REF§ (Allon 2021, 18) Allon, Niv. 2021. ‘War and Order in Eighteenth Dynasty Egypt (1550-1295 BCE)’. Zeitschrift für Ägyptische Sprache und Altertumskunde. Vol. 148. Pp. 18-30. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KFTBHRCE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: KFTBHRCE </b></a>§REF§"
        },
        {
            "id": 374,
            "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": "Official_religion",
            "coded_value": {
                "id": 285,
                "name": "Religion",
                "religion_name": "Greco-Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Ptolemies […] needed Egyptian temples and the organizational capacity they represented in order to control Egypt and to legitimize their rule within the tradition and becoming captives of the priesthoods.” §REF§(Manning 2012, 96) Manning, J. G. 2012. The Last Pharaohs: Egypt under the Ptolemies, 305-30 BC. Princeton: Princeton University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BRP2EX58\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BRP2EX58 </b></a>§REF§“Given that the maintenance of order depended on the existence of a legitimate pharaoh, the Egyptians were obliged to recognize the prevailing ruler as their Horus-king […] Conversely, foreign rulers also had to assume the religions role of the pharaoh, if they were to secure their success […] One can say, therefore, that the state system of absolute monarchy controlled in all matters by the king, as exemplified by the Ptolemaic […] empire, corresponded in great measure to the ancient Egyptian ideology of the king.” §REF§(Hölbl 2001, 1) Holbl, Gunther. 2001. A History of the Ptolemaic Empire. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4K2XF9MN\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4K2XF9MN </b></a>§REF§“During the Hellenistic era, as pharaoh and basileus the king – now of Macedonian stock – joined together in his person by his twofold legal position the two main characteristics of the empire. In the one capacity, he is seen offering to the ancient Egyptian gods on temple reliefs and, in the other, he becomes himself an object of cult within the Hellenistic ruler-worship.” §REF§(Hölbl 2001, 5) Holbl, Gunther. 2001. A History of the Ptolemaic Empire. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4K2XF9MN\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4K2XF9MN </b></a>§REF§"
        },
        {
            "id": 375,
            "polity": {
                "id": 514,
                "name": "eg_dynasty_1",
                "long_name": "Egypt - Dynasty I",
                "start_year": -3100,
                "end_year": -2900
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 283,
                "name": "Religion",
                "religion_name": "Early Dynastic Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Abydos remained the most important cult centre, and it has been suggested that in the 1st Dynasty the smaller Predynastic settlements, which have left more ephemeral archaeological evidence, were replaced by one town constructed in mud brick at Abydos. […] What is clearly evident in the Abydos royal cemetery is the ideology of kingship, as symbolized in the mortuary cult. The development of monumental architecture symbolized a political order on a new scale, with a state religion headed by a god-king to legitimize the new political order. Through ideology and its symbolic material form in tombs, widely held beliefs concerning death came to reflect the hierarchical social organization of the living and the state controlled by the king—a politically motivated transformation of the belief system with direct consequences in the socio-economic system. The king was accorded the most elaborate burial, which was symbolic of his role as mediator between the powers of the netherworld and his deceased subjects, and a belief in an earthly and cosmic order would have provided a certain amount of social cohesion for the Early Dynastic state.” §REF§ (Bard in Shaw 2003: 64-67) Bard, Kathryn, 2003. “The Emergence of the Egyptian State (c.3200-2686BC)”, in Ian Shaw (ed.), The Oxford History of Ancient Egypt (Oxford: Oxford University Press), pp.57-82. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SQESRMD7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SQESRMD7 </b></a> §REF§"
        },
        {
            "id": 376,
            "polity": {
                "id": 199,
                "name": "eg_new_k_2",
                "long_name": "Egypt - New Kingdom Ramesside Period",
                "start_year": -1293,
                "end_year": -1070
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Any system of government must have a theoretical validation that will make it acceptable to the governed if that system of government is to survive. In the Egyptian case that validation took the form of claiming not simply that the king, the embodiment of the state, was of divine birth but that he was indeed a god himself. This provided the perfect justification for the all-pervasive power that the Egyptians vested in the king, and it remained the theory of the state in Egypt until the end of Pharaonic civilization in the late Roman Period.” §REF§ (Lloyd 2014, 95) Lloyd, Alan. Ancient Egypt: State and Society. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2DW8SDF8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2DW8SDF8 </b></a>§REF§“It is well accepted that Egyptian sovereignty was conceived as a divinely prescribed state of order, and that any attempt to threaten it would be, by extension, a transgression against divine will and a crime against Maat – the Egyptian term for justice and cosmic order, and the personified goddess thereof.” §REF§ (Allon 2021, 18) Allon, Niv. 2021. ‘War and Order in Eighteenth Dynasty Egypt (1550-1295 BCE)’. Zeitschrift für Ägyptische Sprache und Altertumskunde. Vol. 148. Pp. 18-30. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KFTBHRCE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: KFTBHRCE </b></a>§REF§"
        },
        {
            "id": 377,
            "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": "Official_religion",
            "coded_value": {
                "id": 285,
                "name": "Religion",
                "religion_name": "Greco-Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "This second period of Ptolemaic rule saw a shift toward Greeks worshipping Ancient Egyptian gods instead of the Greek pantheon (and not just the syncretised Greco-Egyptian cults of Sarapis and Isis). “The royal patronage of the cult of Isis and Sarapis, however, declined after the death of Ptolemy IV. The Ptolemaic rulers who followed began to favor native Egyptian gods instead of Hellenized ones.” §REF§Glomb, Mertel, Znedêk, and Chalupa 2020, 2) Glomb, Tomáš, Mertel, Adam, Zdeněk Pospíšil, Aleš Chalupa. 2020. ‘Ptolemaic political activities on the west coast of Hellenistic Asia Minor had a significant impact on the local spread of the Isiac cults: A spatial network analysis’. PLoS ONE. Vol. 15.4. Pp. 1-20. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6W5M4TCP\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6W5M4TCP </b></a> §REF§“The Ptolemies […] needed Egyptian temples and the organizational capacity they represented in order to control Egypt and to legitimize their rule within the tradition and becoming captives of the priesthoods.” §REF§(Manning 2012, 96) Manning, J. G. 2012. The Last Pharaohs: Egypt under the Ptolemies, 305-30 BC. Princeton: Princeton University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BRP2EX58\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BRP2EX58 </b></a>§REF§“Given that the maintenance of order depended on the existence of a legitimate pharaoh, the Egyptians were obliged to recognize the prevailing ruler as their Horus-king […] Conversely, foreign rulers also had to assume the religions role of the pharaoh, if they were to secure their success […] One can say, therefore, that the state system of absolute monarchy controlled in all matters by the king, as exemplified by the Ptolemaic […] empire, corresponded in great measure to the ancient Egyptian ideology of the king.” §REF§(Hölbl 2001, 1) Holbl, Gunther. 2001. A History of the Ptolemaic Empire. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4K2XF9MN\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4K2XF9MN </b></a>§REF§“During the Hellenistic era, as pharaoh and basileus the king – now of Macedonian stock – joined together in his person by his twofold legal position the two main characteristics of the empire. In the one capacity, he is seen offering to the ancient Egyptian gods on temple reliefs and, in the other, he becomes himself an object of cult within the Hellenistic ruler-worship.” §REF§(Hölbl 2001, 5) Holbl, Gunther. 2001. A History of the Ptolemaic Empire. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4K2XF9MN\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4K2XF9MN </b></a>§REF§“The royal patronage of the cult of Isis and Sarapis, however, declined after the death of Ptolemy IV. The Ptolemaic rulers who followed began to favor native Egyptian gods instead of Hellenized ones.” §REF§Glomb, Mertel, Znedêk, and Chalupa 2020, 2) Glomb, Tomáš, Mertel, Adam, Zdeněk Pospíšil, Aleš Chalupa. 2020. ‘Ptolemaic political activities on the west coast of Hellenistic Asia Minor had a significant impact on the local spread of the Isiac cults: A spatial network analysis’. PLoS ONE. Vol. 15.4. Pp. 1-20. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6W5M4TCP\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6W5M4TCP </b></a> §REF§"
        },
        {
            "id": 378,
            "polity": {
                "id": 513,
                "name": "eg_naqada_3",
                "long_name": "Egypt - Dynasty 0",
                "start_year": -3300,
                "end_year": -3100
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 286,
                "name": "Religion",
                "religion_name": "Naqada Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“From the Naqada II phase onwards, highly differentiated burials are found in cemeteries in Upper Egypt (but not in Lower Egypt). Élite burials in these cemeteries contained large quantities of grave goods […] These burials are symbolic of an increasingly hierarchical society.” §REF§ (Bard in Shaw 2003: 57) Bard, Kathryn, 2003. “The Emergence of the Egyptian State (c.3200-2686BC)”, in Ian Shaw (ed.), The Oxford History of Ancient Egypt (Oxford: Oxford University Press), pp.57-82. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SQESRMD7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SQESRMD7 </b></a> §REF§"
        },
        {
            "id": 379,
            "polity": {
                "id": 221,
                "name": "tn_fatimid_cal",
                "long_name": "Fatimid Caliphate",
                "start_year": 909,
                "end_year": 1171
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 9,
                "name": "Religion",
                "religion_name": "Shia Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Ismāʿīlī Shiism was the creed of the Court and the State […]” §REF§ (den Heijer, Lev, and Swanson 2015, 325) den Heijer, Johannes, Lev, Yaacov, and Swanson, Mark. 2015. The Fatimid Empire and its Population. Medieval Encounters. Vol. 21. Pp. 323-344. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HDSM663W\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: HDSM663W </b></a>§REF§"
        },
        {
            "id": 380,
            "polity": {
                "id": 512,
                "name": "eg_naqada_2",
                "long_name": "Naqada II",
                "start_year": -3550,
                "end_year": -3300
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 286,
                "name": "Religion",
                "religion_name": "Naqada Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The start of Naqada II witnessed major changes in the burial customs. Whereas, previously, chieftains of communities seem to have been regarded as ordinary people who acted on behalf of their society and may have been accredited with special magical powers, now there emerged a new pattern. In the earlier communities, leaders had been buried in the same type of grave as the rest of their people, but during Naqada II, a new type of tomb was introduced. Most of the population continued to be interred in shallow round of oval pit-graves, but brick-built tombs were now provided for the ruling classes. Known today as mastabas or mastaba tombs, these established the pattern for royal and noble tombs in later times, and marked a clear distinction between the rulers and the ruled.” §REF§ (David 2002: online) David, Rosalie, 2002. Religion and Magic in Ancient Egypt. (London and New York City: Penguin Publishing Group). Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZA4FF7DC\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZA4FF7DC </b></a> §REF§ “From the Naqada II phase onwards, highly differentiated burials are found in cemeteries in Upper Egypt (but not in Lower Egypt). Élite burials in these cemeteries contained large quantities of grave goods […] These burials are symbolic of an increasingly hierarchical society.” §REF§ (Bard in Shaw 2003: 57) Bard, Kathryn, 2003. “The Emergence of the Egyptian State (c.3200-2686BC)”, in Ian Shaw (ed.), The Oxford History of Ancient Egypt (Oxford: Oxford University Press), pp.57-82. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SQESRMD7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SQESRMD7 </b></a> §REF§"
        },
        {
            "id": 381,
            "polity": {
                "id": 232,
                "name": "eg_mamluk_sultanate_1",
                "long_name": "Egypt - Mamluk Sultanate I",
                "start_year": 1260,
                "end_year": 1348
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Bahri Mamluks embraced Sunnism and Sufism in all its variety out of both personal piety and political expediency. […] The religious policies of the Ayyubids, pursued even more energetically by the Bahri mamluks, would result in a “consciousness- raising,” which ultimately created in the Bahri period an even more intensely Islamic and Sunni religious environment. […] Ascending the throne the Bahrl mamluks, continuing Ayyubid precedents, professed loyalty to the ‘Abbasid caliph, continued to favour the Shaft' i legal school over the other three madhhabs (the MalikI, Hanafi and Hanbali legal rites), and founded Sunni and Sufi religious institutions. […] Although personal piety should not be discounted as a factor in Mamiuk support for Sunni Islam, the “deficient” status of mamluks in Islamic society as individuals of pagan birth and slave origin, who craved acceptance at the political, and probably at the personal, level must certainly have been a consideration, for faith was an integrating and unifying factor; it was the one thing the Mamiuk elite shared with their subjects. […] the Mamluks surpassed their predecessors in the number of both Sunni and Sufi religious institutions they established during their rule. […] Whatever the case may be, while putting their Ayyubid heritage to good use, the Bahri mamluks, from at least the reign of Baybars I on, began not only to consolidate their hold on the sultanate, but also to impress it with their own form and style. […] Though originally slaves themselves, the Bahri sultans and their Circassian successors continued to import slaves, for slavery provided the “frame- work” for recruitment of young men who could then be molded through military training, religious education and conversion to Islam to the needs of the sultanate. […] The military slave institution as embodied in the Mamluk sultanate represents one of the most highly developed versions of that institution in the Islamic world. […] The Battle of ‘Ayn Jalut served to consolidate their claim arising from military superiority, and it was, indeed, ultimately their exercise of military might in the protection of Islam and the perception that they were the “saviours of Islam” that provided the real moral basis for mamluk rule and established their right to rulership. In the meantime, however, it was necessary to provide a veneer of legality for the regime. […] The royal biographies of Baybars, Qalawun and Khalil, modeled on the twelfth- century tradition associated with Saiah al-Din, portray these sultans as virtuous rulers in the Islamic and Arab tribal tradition, perhaps in an effort to legitimize their status as traditional (and heroic) Islamic rulers. §REF§ (Northrup 1998, 251-270) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§"
        },
        {
            "id": 382,
            "polity": {
                "id": 239,
                "name": "eg_mamluk_sultanate_3",
                "long_name": "Egypt - Mamluk Sultanate III",
                "start_year": 1412,
                "end_year": 1517
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "\"“the Mamluk Sultanate was emphatically Sunni” §REF§ (Nicolle 2014, 26) Nicolle, David. Mamluk ‘Askari 1250-1517. Oxford: Osprey Publishing. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7QRXKEUC\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 7QRXKEUC </b></a>§REF§ “This first period saw the restoration of the Mamluk state under the amir al-Malik al-Zahir Barquq (1382-1389). Barquq, who contrived to impose his exclusive authority from 1378, under the sultanate of the two sons of al- Malik al-Ashraf Sha'ban (al-Malik al-Mansur 'All and then al-Malik al-Salih Hajjl, whose atabak he was and whose mother he had married) acceded to the sultanate as Qalawun had done in former times. Save for a break when he would have to accept the return to the throne of his ousted ward (in 1389-90), he would wield power until his death in 1399. The tradition of the classic Mamluk regime was restored. The institutions had not changed.” §REF§ (Garcin 1998, 290) Garcin, Jean-Claude. 1998. ‘The regime of the Circassian Mamluks’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2FPQCEQ4\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2FPQCEQ4 </b></a>§REF§ “The Bahrl Mamluks embraced Sunnism and Sufism in all its variety out of both personal piety and political expediency. […] The religious policies of the Ayyubids, pursued even more energetically by the Bahri mamluks, would result in a “consciousness- raising,” which ultimately created in the Bahri period an even more intensely Islamic and Sunni religious environment. […] Ascending the throne the Bahrl mamluks, continuing Ayyubid precedents, professed loyalty to the ‘Abbasid caliph, continued to favour the Shaft' i legal school over the other three madhhabs (the MalikI, Hanafi and Hanbali legal rites), and founded Sunni and Sufi religious institutions. […] Although personal piety should not be discounted as a factor in Mamiuk support for Sunni Islam, the “deficient” status of mamluks in Islamic society as individuals of pagan birth and slave origin, who craved acceptance at the political, and probably at the personal, level must certainly have been a consideration, for faith was an integrating and unifying factor; it was the one thing the Mamiuk elite shared with their subjects. […] the Mamluks surpassed their predecessors in the number of both Sunni and Sufi religious institutions they established during their rule. […] Whatever the case may be, while putting their Ayyubid heritage to good use, the Bahri mamluks, from at least the reign of Baybars I on, began not only to consolidate their hold on the sultanate, but also to impress it with their own form and style. […] Though originally slaves themselves, the Bahri sultans and their Circassian successors continued to import slaves, for slavery provided the “frame- work” for recruitment of young men who could then be molded through military training, religious education and conversion to Islam to the needs of the sultanate. […] The military slave institution as embodied in the Mamluk sultanate represents one of the most highly developed versions of that institution in the Islamic world. […] The Battle of ‘Ayn Jalut served to consolidate their claim arising from military superiority, and it was, indeed, ultimately their exercise of military might in the protection of Islam and the perception that they were the “saviours of Islam” that provided the real moral basis for mamluk rule and established their right to rulership. In the meantime, however, it was necessary to provide a veneer of legality for the regime. […] The royal biographies of Baybars, Qalawun and Khalil, modeled on the twelfth- century tradition associated with Saiah al-Din, portray these sultans as virtuous rulers in the Islamic and Arab tribal tradition, perhaps in an effort to legitimize their status as traditional (and heroic) Islamic rulers. §REF§ (Northrup 1998, 251-270) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§"
        },
        {
            "id": 383,
            "polity": {
                "id": 367,
                "name": "eg_ayyubid_sultanate",
                "long_name": "Ayyubid Sultanate",
                "start_year": 1171,
                "end_year": 1250
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Within Ayyubid and Mamluk Egypt, Sunni Islam took its final form, and from it, most African Muslims drew in various degrees their principles of conduct and their framework of thought”. §REF§ (Garcin 1984: 375-6) Garcin, J. C. 1984. Egypt and the Muslim World. In D.T. Niane (ed.), General History of Africa IV. Africa from the Twelfth to the Sixteenth Century (pp.371). University of California Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6K2UKW85\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6K2UKW85 </b></a>.§REF§”."
        },
        {
            "id": 384,
            "polity": {
                "id": 236,
                "name": "eg_mamluk_sultanate_2",
                "long_name": "Egypt - Mamluk Sultanate II",
                "start_year": 1348,
                "end_year": 1412
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“This first period saw the restoration of the Mamluk state under the amir al-Malik al-Zahir Barquq (1382-1389). Barquq, who contrived to impose his exclusive authority from 1378, under the sultanate of the two sons of al- Malik al-Ashraf Sha'ban (al-Malik al-Mansur 'All and then al-Malik al-Salih Hajjl, whose atabak he was and whose mother he had married) acceded to the sultanate as Qalawun had done in former times. Save for a break when he would have to accept the return to the throne of his ousted ward (in 1389-90), he would wield power until his death in 1399. The tradition of the classic Mamluk regime was restored. The institutions had not changed.” §REF§ (Garcin 1998, 290) Garcin, Jean-Claude. 1998. ‘The regime of the Circassian Mamluks’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2FPQCEQ4\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 2FPQCEQ4 </b></a>§REF§ “The Bahrl Mamluks embraced Sunnism and Sufism in all its variety out of both personal piety and political expediency. […] The religious policies of the Ayyubids, pursued even more energetically by the Bahri mamluks, would result in a “consciousness- raising,” which ultimately created in the Bahri period an even more intensely Islamic and Sunni religious environment. […] Ascending the throne the Bahrl mamluks, continuing Ayyubid precedents, professed loyalty to the ‘Abbasid caliph, continued to favour the Shaft' i legal school over the other three madhhabs (the MalikI, Hanafi and Hanbali legal rites), and founded Sunni and Sufi religious institutions. […] Although personal piety should not be discounted as a factor in Mamiuk support for Sunni Islam, the “deficient” status of mamluks in Islamic society as individuals of pagan birth and slave origin, who craved acceptance at the political, and probably at the personal, level must certainly have been a consideration, for faith was an integrating and unifying factor; it was the one thing the Mamiuk elite shared with their subjects. […] the Mamluks surpassed their predecessors in the number of both Sunni and Sufi religious institutions they established during their rule. […] Whatever the case may be, while putting their Ayyubid heritage to good use, the Bahri mamluks, from at least the reign of Baybars I on, began not only to consolidate their hold on the sultanate, but also to impress it with their own form and style. […] Though originally slaves themselves, the Bahri sultans and their Circassian successors continued to import slaves, for slavery provided the “frame- work” for recruitment of young men who could then be molded through military training, religious education and conversion to Islam to the needs of the sultanate. […] The military slave institution as embodied in the Mamluk sultanate represents one of the most highly developed versions of that institution in the Islamic world. […] The Battle of ‘Ayn Jalut served to consolidate their claim arising from military superiority, and it was, indeed, ultimately their exercise of military might in the protection of Islam and the perception that they were the “saviours of Islam” that provided the real moral basis for mamluk rule and established their right to rulership. In the meantime, however, it was necessary to provide a veneer of legality for the regime. […] The royal biographies of Baybars, Qalawun and Khalil, modeled on the twelfth- century tradition associated with Saiah al-Din, portray these sultans as virtuous rulers in the Islamic and Arab tribal tradition, perhaps in an effort to legitimize their status as traditional (and heroic) Islamic rulers. §REF§ (Northrup 1998, 251-270) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§"
        },
        {
            "id": 385,
            "polity": {
                "id": 361,
                "name": "eg_thulunid_ikhshidid",
                "long_name": "Egypt - Tulunid-Ikhshidid Period",
                "start_year": 868,
                "end_year": 969
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Tulunid and Ikhshidid rulers had much in common. They were Sunni Muslims who strived to carve out for themselves a patrimony in Egypt. They recognized Abbasid overall sovereignty and made every effort to obtain Abbasid authorization for their rule.” §REF§ (Lev 1997, 116) Lev, Yaacov. ‘Regime, Army, and Society in Medieval Egypt, 9th-12th Centuries’. In War and Society in the Eastern Mediterranean 7th to 15th Centuries. Edited by Michael Whitby. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MFR3XX79\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MFR3XX79 </b></a>§REF§"
        },
        {
            "id": 386,
            "polity": {
                "id": 200,
                "name": "eg_thebes_libyan",
                "long_name": "Egypt - Thebes-Libyan Period",
                "start_year": -1069,
                "end_year": -747
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“During this period, the government of Egypt was in effect a theocracy, supreme political authority being vested in the god Amun himself.” §REF§ (Taylor 2000, 326) Taylor, John. 2000. ‘The Third Intermediate Period (1069-664 BC)’. In The Oxford History of Ancient Egypt. Edited by Ian Shaw. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RM7U7FZK\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RM7U7FZK </b></a> §REF§"
        },
        {
            "id": 387,
            "polity": {
                "id": 203,
                "name": "eg_saite",
                "long_name": "Egypt - Saite Period",
                "start_year": -664,
                "end_year": -525
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "\"Although weak and foreign dynasties tried to revive the myth of the god-king in order to support their royal status, the political power of the king continued to decline, along with his influence on religion.\" §REF§David, R. 2002. \"Religion and Magic in Ancient Egypt\" p. 312. London: Penguin.§REF§"
        },
        {
            "id": 388,
            "polity": {
                "id": 521,
                "name": "eg_kushite",
                "long_name": "Egypt - Kushite Period",
                "start_year": -747,
                "end_year": -656
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Official temple cults, as well as popular religiosity, were shaped during the period which begun with the emergence of the united kingdom in the 8th century BC (Ch. 111.4, IV.2.1) by the complex interactions of the surviving traditions of Egyptian cults implanted during the New Kingdom, the surviving traditions of native cults (cf. Ch. III.2.1, end) which were thoroughly Egyptianized in the New Kingdom, the traditions of Egyptian as well as of native popular piety, and finally, the cults encountered in Egypt and adopted as a whole or in part from the early 8th century BC onwards.”§REF§ Torok, Laszlo. 1997. The Kingdom of Kush. Handbook of the Napatan-Meroitic Civilization. Brill, Leiden. Netherlands. M<a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACUM7N4G\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACUM7N4G </b></a>§REF§"
        },
        {
            "id": 389,
            "polity": {
                "id": 520,
                "name": "eg_thebes_hyksos",
                "long_name": "Egypt - Thebes-Hyksos Period",
                "start_year": -1720,
                "end_year": -1567
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Hyksos period (Oren 1997a; Schneider 1998, 2003; Ryholt 1997) can be seen as the first period of foreign rule in the Nile Valley, and for this reason we can expect a corresponding struggle for legitimacy. Thus in the royal records of the ‘‘Great Hyksos’’ (Fifteenth Dynasty) a strong tendency to Egyptianization can be observed. […] In the texts of the two most Egyptianized Hyksos an attempt is made at a subtle equation of the Egyptian Re and the Semitic (Seth)Bac al, even at the level of the writing of the names. This was a form of political propaganda and religious acculturization of these foreign rulers in Egypt.[…] The establishment of the Theban city state created a significant need for legitimization, for which the traditional patterns and figures of royal ideology could only partly be employed. The conception of the Theban goddess Waset, who personified strength and power, presents us with a trace of the theo-political discourse at the moment when it was developed in a struggle for legitimacy.” §REF§(Morenz and Popko 2010, 105-108) Morenz, Ludwig D., Popko, Lutz. ‘The Second Intermediate Period and the New Kingdom’. In A Companion to Ancient Egypt: Volume One. Edited by Alan B. Lloyd. Chichester: Wiley Blackwell. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RB5NTIIP\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RB5NTIIP </b></a>§REF§“There is no evidence at all that the Hyksos suppressed Egyptian religion and culture; in fact, they admired and adopted both” […] The Nubians admired the Egyptian culture and adopted many of their gods and aspects of their culture. […] Van de Mieroop observes that \"the leaders of this community sought to portray themselves as true kings, queens, and noblemen and looked to Egypt for inspiration\". They adopted Egyptian dress, mannerisms, and worshiped Egyptian gods. […] Literature was still written and religious rites observed. §REF§ (Mark, 2016) Mark, Joshua. ‘Middle Kingdom of Egypt’. World History Encyclopedia. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PNAJZXHI\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PNAJZXHI </b></a>§REF§“Rulers of the kingdoms of Avaris and Thebes alike were devoting monuments to Egyptian gods venerated in cultic centers on the territory they controlled. In the case of the rulers of Avaris, these were Seth of Avaris, Hathor, Wadjet, Sobek, Ra.” §REF§ (Ilin-Tomich 2016, 11) Ilin-Tomich, Alexander. ‘Second Intermediate Period’. UCLA Encyclopedia of Egyptology. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KKTNWR92\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: KKTNWR92 </b></a>§REF§"
        },
        {
            "id": 390,
            "polity": {
                "id": 358,
                "name": "sa_rashidun_dyn",
                "long_name": "Yemen Hijaz",
                "start_year": 632,
                "end_year": 661
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 4,
                "name": "Religion",
                "religion_name": "Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“…no explicit distinction between religion and state could be made among the Muslims. As already in Muhammad's time, the head of the major undertakings of the Muslims was at once head of the Muslim community and head of the whole society which it controlled.”§REF§Hodgson 1977: 206. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MFIHE3UI\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MFIHE3UI </b></a>§REF§"
        },
        {
            "id": 391,
            "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": "Official_religion",
            "coded_value": {
                "id": 178,
                "name": "Religion",
                "religion_name": "Ancient Egyptian Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“Egyptian evidence, though far from copious, provides intriguing insights into the self-perception of these last native rulers. If we consider the titularies of the rulers of the 29th Dynasty, we find that Nepherites I bears a Horus name borrowed from Psamtek I and a Golden Horus name taken from Ahmose II, while Hakor uses the Horus and nebty names of Psamtek I and the Golden Horus name of Ahmose II. […] Service to the gods is also a recurrent feature: Nepherites I has left evidence of work at Mendes, Saqqara, Sohag, Akhmim, and Karnak (where his son Psammuthis was also active), and Hakor's building operations can be identified throughout the country. In the 3Oth Dynasty, efforts were particularly spectacular: Nectanebo I built at Damanhur, Sais, Philae, Karnak, Hermopolis (where he significantly set up a stele before a pylon of Ramesses II), and Edfu, and we have evidence of Nectanebo II's personal participation in the burial of an Apis at Saqqara, as also of his role in raising the status of the Buchis bull of Armant to that of the Apis bull of Memphis; there is also inscriptional evidence of acts of piety to Isis of Behbeit el-Hagar, for whom he began the construction of an enormous temple. The cynicism of modern scholars has frequently led them to argue that these activities were very much the result of a determination to keep the support of the priests, and there is probably some truth in this, but it would be a mistake to deny that there was also genuine religious fervour. […] In the Hermopolis stele of Nectanebo I the traditional reciprocal relationship between gods and the king is asserted: the king makes offerings to Thoth and Nehmetawy in return for the support that he believes they gave him in gaining control of the kingdom; the king also makes the traditional claim that his work in the temple restored what he found in ruins—in other words, he is reaffirming the old doctrine of the 'cosmicizing' role of pharaoh.§REF§ (Lloyd 2000, 378-379) Lloyd, Alan. ‘The Late Period’. The Oxford History of Ancient Egypt. Edited by Ian Shaw. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZZVJVCN6\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZZVJVCN6 </b></a>§REF§“In all things, Nectanebo I comported himself as a great pharaoh of Egypt. He honored the gods with gifts, temples, obelisks, and other monuments […] Nectanebo II, the last native of ancient Egypt to rule over the country, outdid Nectanebo I in building projects and shows of piety to the gods, commissioning work at over 100 sites during his reign.” §REF§ (Mark, 2016) Mark, Joshua. ‘Late Period of Ancient Egypt’. World History Encyclopedia. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PNAJZXHI\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PNAJZXHI </b></a>§REF§“Religion and politics were completely interwoven. Most fundamentally, the living king was the earthly incarnation of the solar god Horns. Upon death, he assumed the identity of Osiris, […] The gods supported the semi-divine king and, in return, the king promised the gods that he would rule justly and support the cults of the gods.[…] One of the king's main obligations to the god was to rule the land in accordance with maat, the interconnected concept of cosmic balance and truth that was personified by the goddess Maat.[…] The judicial system was also heavily influenced by religion. The king was a semi-divine ruler from whom all policy and laws emanated. In the New Kingdom and later, divine oracles became an important adjunct to the judicial system when dealing with civil matters such as theft, inheritance, and business dealings, and rarely even to confirm the royal succession.” §REF§ (Teeter 2013, 23) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§"
        },
        {
            "id": 392,
            "polity": {
                "id": 446,
                "name": "pg_orokaiva_colonial",
                "long_name": "Orokaiva - Colonial",
                "start_year": 1884,
                "end_year": 1942
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 146,
                "name": "Religion",
                "religion_name": "Orokaiva Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "The following quote seems to imply that people followed traditional beliefs, new cults, and Christianity. ’The traditional beliefs of the Orokaiva, though in many respects vague and locally variable, focused primarily on the \"spirits of the dead\" and their influence on the living. The Orokaiva had no high god. Formerly, they were animists, believing in the existence of souls (ASISI) in humans, plants, and animals. The taro spirit was of particular importance and was the inspiration and foundation of the Taro Cult. The Orokaiva have been swept recently by a series of new cults, indicative of their religious adaptability in the face of fresh experience. Mission influence is strong in the Northern District. Religious training is provided almost exclusively by the Anglican church, although mission influence has not totally eradicated traditional beliefs, producing an air of mysticism about the resultant religious system.’ §REF§ Latham, Christopher S.: eHRAF Cultural Summary for the Orokaiva. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/V2AK2FR7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: V2AK2FR7 </b></a>§REF§"
        },
        {
            "id": 393,
            "polity": {
                "id": 446,
                "name": "pg_orokaiva_colonial",
                "long_name": "Orokaiva - Colonial",
                "start_year": 1884,
                "end_year": 1942
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 64,
                "name": "Religion",
                "religion_name": "Anglican Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "The following quote seems to imply that people followed traditional beliefs, new cults, and Christianity. ’The traditional beliefs of the Orokaiva, though in many respects vague and locally variable, focused primarily on the \"spirits of the dead\" and their influence on the living. The Orokaiva had no high god. Formerly, they were animists, believing in the existence of souls (ASISI) in humans, plants, and animals. The taro spirit was of particular importance and was the inspiration and foundation of the Taro Cult. The Orokaiva have been swept recently by a series of new cults, indicative of their religious adaptability in the face of fresh experience. Mission influence is strong in the Northern District. Religious training is provided almost exclusively by the Anglican church, although mission influence has not totally eradicated traditional beliefs, producing an air of mysticism about the resultant religious system.’ §REF§ Latham, Christopher S.: eHRAF Cultural Summary for the Orokaiva. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/V2AK2FR7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: V2AK2FR7 </b></a>§REF§"
        },
        {
            "id": 394,
            "polity": {
                "id": 154,
                "name": "id_iban_2",
                "long_name": "Iban - Brooke Raj and Colonial",
                "start_year": 1841,
                "end_year": 1987
            },
            "year_from": null,
            "year_to": null,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 156,
                "name": "Religion",
                "religion_name": "Iban Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“One of the most remarkable aspects of Iban existence is the way in which religion is almost synonymous with an ordered life and ritual enters into most activities. As Freeman (1955a, 28, para.59) says, the Iban are ‘an extremely religious people’. However, Iban religion is neither solemn nor set apart from the routine activities of daily life and it finds its principal expression in agricultural practice and the social order.” §REF§ (Jensen, 1974, 55) Jensen, Erik. 1974. The Iban and Their Religion. London: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVIQZD7C </b></a> §REF§ Iban religious law, called adat, was central to their lifestyle and created a shared foundation for community life. “Each member part of the universe, be it spirit, human, animal, or vegetable, belongs to the universal order and has its normal and appropriate way of behaving according to its nature. When it follows the order, it follows the order, it follows its particular adat. And this is the basis for Iban adat law.” §REF§(Jensen, 1974, 111). Jensen, Erik. 1974. The Iban and Their Religion. London: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVIQZD7C </b></a> §REF§ “Adat is actually distinguished from religious law which among most Malays and Indonesians is Islamic; its meaning is restricted to that indigenous customary law, which has no direct connection with (Muslim) religion. The Iban, however, have not in the past been subject to Muslim law, which they do not recognize. Among them, adat retains the traditional sense, which is far wider than law as understood in the west and much deeper and more binding than mere custom or convention… the notion has a double meaning. Firstly, that of divine cosmic order and harmony, and secondly that of life and actions in agreement with this order… The adat as revealed to the Iban by Sengalang Burong is designed to ensure a mutually satisfactory relation between men and the other inhabitants of the universe… The adat of plants is to grow, of fruit trees to bear fruit. Animals also have their adat, their natural way of behaving within the total order. The adat of an Iban involved the observation of innumerable rules governing social behaviour and ritual acts… The complement to adat is mali, that which is forbidden, prohibited, or restricted. Adat is upheld and defended by a series of pemali (the noun derived from mali), penti - strictly the ‘compensation’ required for certain transgressions, or pantang, which literally means ‘what is driven in’ and established. An offence against adat disturbs the universal order, producing disorder and the undesirable ‘heated’ or ‘feverish’ state angat. The results of disorder range from minor sickness to epidemics and crop failure… The consequences are more the result of this disturbance than punishment inflicted on the guilty. Serious transgression of adat invariably touches the whole community. As already mentioned, incest provides the most important example, murder another.” §REF§ (Jensen, 1974, 112-113) Jensen, Erik. 1974. The Iban and Their Religion. London: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVIQZD7C </b></a> §REF§"
        },
        {
            "id": 395,
            "polity": {
                "id": 92,
                "name": "in_badami_chalukya_emp",
                "long_name": "Chalukyas of Badami",
                "start_year": 543,
                "end_year": 753
            },
            "year_from": 543,
            "year_to": 654,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 6,
                "name": "Religion",
                "religion_name": "Vaisnavist Hinduism",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Talamanchi Plates of his 6th regnal year refer to uet another preceptor of the king named Meghacharya. This indicates that Vaishnavism, the royal religion, was replaced by Saivism during the life-time of the Chalukyan monarch Vikramaditya I” §REF§ (Dikshit 1980: 205) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§“Patronage of temples by royalty reveals that they were initially non-sectarian in their religious beliefs, as numerous temples dedicated to Visnu and Siva, and Buddhist caityas and Jaina basadis,were built.” §REF§(Mahalakshmi in MacKenzie 2016: 2) Mahalakshmi, R. (2016). Chalukya Dynasty. In J. Mackenzie (Ed.), The encyclopedia of empire. Wiley.. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MG67SS8M\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MG67SS8M </b></a>§REF§“The ceremony of royal consacretion or rajyabhisheka was performed according to the Vedic traditions.”§REF§(Dikshit 1980: 199) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§ “A few religious epithets, such as Paramabhagavata, Paramamahesvara and Dharmamaharaja, are used for the rulers of this [Chalukya] dynasty. These indicate the devotion of the monarchs towards Vishnu and Siva. According to Sastri, the title Dharmamaharaja indicated their active promotion of the Vedic dharma in preference to Buddhism and Jainism.” §REF§ (Dikshit 1980: 204) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§ “Among the nine kings that ruled this dynasty, the first four adhered mostly to the Vishnu sects, calling themselves in their inscriptions paramabhagavata, (the most devout worshipper [of Vishnu]); the latter five seem to have adhered to mainly Shiva worship, stylingthemselves Parameshwara (the highest Iswara or Shiva) (Tarr 1969; 1980; Bolon 1981; 1992; Rajashekhara 1975; Ramesh 1984).” §REF§ (Kadambi 2011:208) Hemanth Kadambi, 2011. Sacred Landscapes in Early Medieval South India: the Chalukya state and society (ca. AD 550-750), PhD dissertation, University of Michigan. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AEI5FSCM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: AEI5FSCM </b></a> §REF§"
        },
        {
            "id": 396,
            "polity": {
                "id": 92,
                "name": "in_badami_chalukya_emp",
                "long_name": "Chalukyas of Badami",
                "start_year": 543,
                "end_year": 753
            },
            "year_from": 655,
            "year_to": 753,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 5,
                "name": "Religion",
                "religion_name": "Saivist Hinduism",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“The Talamanchi Plates of his 6th regnal year refer to uet another preceptor of the king named Meghacharya. This indicates that Vaishnavism, the royal religion, was replaced by Saivism during the life-time of the Chalukyan monarch Vikramaditya I” §REF§ (Dikshit 1980: 205) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§“Patronage of temples by royalty reveals that they were initially non-sectarian in their religious beliefs, as numerous temples dedicated to Visnu and Siva, and Buddhist caityas and Jaina basadis,were built.” §REF§(Mahalakshmi in MacKenzie 2016: 2) Mahalakshmi, R. (2016). Chalukya Dynasty. In J. Mackenzie (Ed.), The encyclopedia of empire. Wiley.. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MG67SS8M\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MG67SS8M </b></a>§REF§“The ceremony of royal consacretion or rajyabhisheka was performed according to the Vedic traditions.”§REF§(Dikshit 1980: 199) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§ “A few religious epithets, such as Paramabhagavata, Paramamahesvara and Dharmamaharaja, are used for the rulers of this [Chalukya] dynasty. These indicate the devotion of the monarchs towards Vishnu and Siva. According to Sastri, the title Dharmamaharaja indicated their active promotion of the Vedic dharma in preference to Buddhism and Jainism.” §REF§ (Dikshit 1980: 204) Dikshit, D. P. (1980). Political history of the Chālukyas of Badami. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ACXSGNV5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ACXSGNV5 </b></a>§REF§ “Among the nine kings that ruled this dynasty, the first four adhered mostly to the Vishnu sects, calling themselves in their inscriptions paramabhagavata, (the most devout worshipper [of Vishnu]); the latter five seem to have adhered to mainly Shiva worship, stylingthemselves Parameshwara (the highest Iswara or Shiva) (Tarr 1969; 1980; Bolon 1981; 1992; Rajashekhara 1975; Ramesh 1984).” §REF§ (Kadambi 2011:208) Hemanth Kadambi, 2011. Sacred Landscapes in Early Medieval South India: the Chalukya state and society (ca. AD 550-750), PhD dissertation, University of Michigan. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AEI5FSCM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: AEI5FSCM </b></a> §REF§"
        },
        {
            "id": 397,
            "polity": {
                "id": 87,
                "name": "in_mauryan_emp",
                "long_name": "Magadha - Maurya Empire",
                "start_year": -324,
                "end_year": -187
            },
            "year_from": -321,
            "year_to": -298,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 36,
                "name": "Religion",
                "religion_name": "Brahmanical Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“There can be little doubt that Candragupta must have invoked further the assistance of Canakya to guide him in the administration of the empire by awarding to him the office of chancellorship. From the extant Arthasastra, of which he was the author, it is transparent that the public religion of the state as well as the personal religion of the Emperor were the same, namely the Brahmanical religion.” §REF§ (Dikshitar 1993, 262-263) Dikshitar, V.R. Ramachandra. 1993. The Mauryan Polity. Delhi: Motilal Banarsidass Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5AXDPMXJ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 5AXDPMXJ </b></a> §REF§  “Candragupta is said to have been a Jaina and Bindusara, the father of Asoka, favoured the ajivikas, both of which were non-orthodox sects, and if anything were antagonistic to brahmanical ideas. It is therefore not surprising that Asoka himself did not conform to brahmanical theory and preferred to patronize the Buddhists.” §REF§ (Thapar 2012, 4). Thapar, Romilia. Asoka and the Decline of the Mauryas. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VCU2B4QM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: VCU2B4QM </b></a> §REF§"
        },
        {
            "id": 398,
            "polity": {
                "id": 87,
                "name": "in_mauryan_emp",
                "long_name": "Magadha - Maurya Empire",
                "start_year": -324,
                "end_year": -187
            },
            "year_from": -297,
            "year_to": -273,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 32,
                "name": "Religion",
                "religion_name": "Ajivika Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“There can be little doubt that Candragupta must have invoked further the assistance of Canakya to guide him in the administration of the empire by awarding to him the office of chancellorship. From the extant Arthasastra, of which he was the author, it is transparent that the public religion of the state as well as the personal religion of the Emperor were the same, namely the Brahmanical religion.” §REF§ (Dikshitar 1993, 262-263) Dikshitar, V.R. Ramachandra. 1993. The Mauryan Polity. Delhi: Motilal Banarsidass Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5AXDPMXJ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 5AXDPMXJ </b></a> §REF§  “Candragupta is said to have been a Jaina and Bindusara, the father of Asoka, favoured the ajivikas, both of which were non-orthodox sects, and if anything were antagonistic to brahmanical ideas. It is therefore not surprising that Asoka himself did not conform to brahmanical theory and preferred to patronize the Buddhists.” §REF§ (Thapar 2012, 4). Thapar, Romilia. Asoka and the Decline of the Mauryas. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VCU2B4QM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: VCU2B4QM </b></a> §REF§"
        },
        {
            "id": 399,
            "polity": {
                "id": 87,
                "name": "in_mauryan_emp",
                "long_name": "Magadha - Maurya Empire",
                "start_year": -324,
                "end_year": -187
            },
            "year_from": -297,
            "year_to": -185,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 1,
                "name": "Religion",
                "religion_name": "Buddhism",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“There can be little doubt that Candragupta must have invoked further the assistance of Canakya to guide him in the administration of the empire by awarding to him the office of chancellorship. From the extant Arthasastra, of which he was the author, it is transparent that the public religion of the state as well as the personal religion of the Emperor were the same, namely the Brahmanical religion.” §REF§ (Dikshitar 1993, 262-263) Dikshitar, V.R. Ramachandra. 1993. The Mauryan Polity. Delhi: Motilal Banarsidass Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5AXDPMXJ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 5AXDPMXJ </b></a> §REF§  “Candragupta is said to have been a Jaina and Bindusara, the father of Asoka, favoured the ajivikas, both of which were non-orthodox sects, and if anything were antagonistic to brahmanical ideas. It is therefore not surprising that Asoka himself did not conform to brahmanical theory and preferred to patronize the Buddhists.” §REF§ (Thapar 2012, 4). Thapar, Romilia. Asoka and the Decline of the Mauryas. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VCU2B4QM\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: VCU2B4QM </b></a> §REF§"
        },
        {
            "id": 400,
            "polity": {
                "id": 636,
                "name": "et_jimma_k",
                "long_name": "Kingdom of Jimma",
                "start_year": 1790,
                "end_year": 1932
            },
            "year_from": 1790,
            "year_to": 1829,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 48,
                "name": "Religion",
                "religion_name": "Oromo Religion",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“About 1830 Sanna Abba Jifar succeeded in uniting many of Jimma Galla under his rule as king of Jimma-Kakka, known also as Jimma Abba Jifar. As Bofo before him, Abba Jifar adopted Islam and encouraged the spread of Islam among his subjects. Before long the ruling merchant classes were all Muslim.” §REF§ (Rubenson 2008, 85) Rubenson, Sven. 2008. ‘Ethiopia and the Horn’ In The Cambridge History of Africa c.1790 – c.1870. Edited by John E. Flint. Vol. 5. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FH7WCJKR\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: FH7WCJKR </b></a> §REF§ “The Qadiriyya was the oldest and most popular order, but the Tijaniyya and Ahmdiyya also had a presence.” §REF§ (Kapteijns 2000, 234) Kapteijns, Lidwien. 2000. ‘Ethiopia and the Horn of Africa.’ In The History of Islam in Africa. Edited by Nehemia Levtzion and Randall L. Pouwels. Athens: Ohio University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UB7CXC7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9UB7CXC7 </b></a> §REF§"
        },
        {
            "id": 401,
            "polity": {
                "id": 636,
                "name": "et_jimma_k",
                "long_name": "Kingdom of Jimma",
                "start_year": 1790,
                "end_year": 1932
            },
            "year_from": 1830,
            "year_to": 1932,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 8,
                "name": "Religion",
                "religion_name": "Sunni Islam",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "“About 1830 Sanna Abba Jifar succeeded in uniting many of Jimma Galla under his rule as king of Jimma-Kakka, known also as Jimma Abba Jifar. As Bofo before him, Abba Jifar adopted Islam and encouraged the spread of Islam among his subjects. Before long the ruling merchant classes were all Muslim.” §REF§ (Rubenson 2008, 85) Rubenson, Sven. 2008. ‘Ethiopia and the Horn’ In The Cambridge History of Africa c.1790 – c.1870. Edited by John E. Flint. Vol. 5. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FH7WCJKR\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: FH7WCJKR </b></a> §REF§ “The Qadiriyya was the oldest and most popular order, but the Tijaniyya and Ahmdiyya also had a presence.” §REF§ (Kapteijns 2000, 234) Kapteijns, Lidwien. 2000. ‘Ethiopia and the Horn of Africa.’ In The History of Islam in Africa. Edited by Nehemia Levtzion and Randall L. Pouwels. Athens: Ohio University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9UB7CXC7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9UB7CXC7 </b></a> §REF§"
        },
        {
            "id": 402,
            "polity": {
                "id": 647,
                "name": "er_medri_bahri",
                "long_name": "Medri Bahri",
                "start_year": 1310,
                "end_year": 1889
            },
            "year_from": 1310,
            "year_to": 1750,
            "tag": "TRS",
            "is_disputed": false,
            "is_uncertain": false,
            "name": "Official_religion",
            "coded_value": {
                "id": 61,
                "name": "Religion",
                "religion_name": "Eritrean Orthodox Christianity",
                "religion_family": null,
                "religion_genus": null
            },
            "comment": null,
            "description": "NB the literature consulted does not provide an exact date when Islam overtook Christianity as the most widespread religion; very tentatively marking this date as 1750, but in need of expert confirmation.  “By the 14th century, all the Bilen, Tirgrinya, and Tigre-speaking peoples were Orthodox Christians as were many of the Belew in the lowlands. During this period, the Eritrean region was a center for a monastic revival that accompanied the preaching of Ewostatewos and led to the founding of the great monasteries of Debre Bizen, Debre Maryam, and Debre Merqorewos. In the 15th century, these institutions received huge land grants from Ethiopian emperors anxious to appease the regionalist sentiments of the Tigrinya-based Ewostatian movement. But during the 1500s, Islam spread in the region, and by the mid-1800s, Orthodox Christians were confined almost exclusively to the Tigrinya-speaking population of Kebessa.” §REF§ (Connell and Killion 2011, 40) Connell, Dan and Killion, Tom. 2011. Historical Dictionary of Eritrea. Second Edition. Lanham, Maryland: Scarecrow Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/24ZMGPAA\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 24ZMGPAA </b></a> §REF§"
        }
    ]
}