Religious Fragmentation List
A viewset for viewing and editing Religious Fragmentations.
GET /api/rt/religious-fragmentations/?format=api&page=3
{ "count": 135, "next": null, "previous": "https://seshat-db.com/api/rt/religious-fragmentations/?format=api&page=2", "results": [ { "id": 104, "polity": { "id": 15, "name": "mx_basin_of_mexico_10", "long_name": "Middle Postclassic Basin of Mexico", "start_year": 1200, "end_year": 1426 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "absent", "comment": "On the whole, Mesoamerican religious culture was inclusive rather than exclusive, and not dogmatic or missionising in any way. Any local variants were not considered significantly distinct from the overall shared system of beliefs and practices. Even the notion of “conversion” would not have been understood. There is no evidence to suggest that, before the advent of Christianity, any particular groups were persecuted for holding distinct religious beliefs. Even a territorially expansive polity like the Mexica Empire tended to incorporate local deities into its pantheon when it conquered new territories. Conflict was motivated by differential access to resources rather than doctrinal disagreements. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "“It is extremely difficult to ascertain the precise nature of Mexica society prior to their sudden rise to imperial power in 1428, despite numerous descriptions in the chronicles and codices. In some instances, later chronicles unconvincingly projected back in time the political and social structure of the imperial age. In other cases, codices and histories portray the early Mexica with an almost Rousseauian nostalgia, describing them as a rustic group with a totally egalitarian social and political structure. Again, the inconsistencies may be partly the result of the Mexica imperial elite’s later rewriting of history. Yet much of the contradictory nature of the evidence on the early Mexica is due to the dynamic nature of their development; Mexica political and social institutions were probably undergoing continuous change in response to their varying fortunes and their rapid cultural evolution. Specific characterizations would only apply to a particular moment in time. However, given the near-absence of relevant archaeological data, the chronology of Mexica evolution can only be assumed on a very general level. The situation is exacerbated by accounts which confuse the features of earlier and later institutions and by fifteenth- century state propagandists’ attempts to create historical precedents or allegorical justifications for the new imperial order.” §REF§ (Conrad 1984, 23) Conrad, Geoffrey. 1984. Religion and empire: the dynamics of Aztec and Inca expansionism. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BGTJ339C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BGTJ339C </b></a> §REF§" }, { "id": 105, "polity": { "id": 128, "name": "ir_sassanid_emp_1", "long_name": "Sasanid Empire I", "start_year": 205, "end_year": 487 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"here I would strengthen the current label to “present” because there’s no doubt that fragmentation existed among the elite at certain times. I would add the following from my own research: “Still another variant to the orthodoxy of Kirdir and other clerics was the cult of Anahita that the Sasanian royal family maintained at Estakhr. Or at least we can regard this as a variant in the sense that this was more of a family cult than a state religion. Anahita was a water goddess to whom the early Sasanians dedicated the heads of their defeated foes. This shrine was the centre from which Ardashir’s father Papak had built his power locally in Fars. This reality stands in contrast to the tradition in the Denkard that Ardashir restored the religion of Ahura Mazda after the dark interlude that had begun with Alexander the Great, and that his mobad Tansar had gathered the fragments of the Avesta. Tansar’s historicity has been questioned, especially as Shapur’s Res Gestae makes no mention of him. Indeed, Kirdir himself is hardly prominent in Shapur’s inscriptions despite his claims in his own later texts that he held supreme authority over Zoroastrians in the empire. Interestingly, this particular\r\ndivergence in the Zoroastrian tradition took a dramatic turn when the end of Kirdir’s supremacy was effectively announced by Ardashir’s grandson Narseh through the promotion of Anahita in his Paikuli inscription.” Patterson, Lee E. (2017), “Minority Religions in the Sasanian Empire: Suppression, Integration, and Relations with Rome.” Sasanian Persia: Between Rome and the Steppes of Eurasia. Ed. Eberhard Sauer. Edinburgh Studies in Ancient Persia. Edinburgh: Edinburgh University Press, 181-98 at p. 185. Also this from Philip Kreyenbroek: “Even within each region, the fact that priestly students only had access to the teachings of their own hērbeds and could not compare these with those of others must have led to discrepancies between the world-views, teachings and practices of various ‘schools’. The Arsacids (Parthians), it seems, did nothing to counteract these centrifugal tendencies, and the Sasanians must thus have found a range of religious traditions, rather than what might be called a recognisable ‘church’.” Kreyenbroek, P. G. (2013), ‘Zoroastrianism under the Sasanians’, in K. Rezania (ed.), Teachers and Teachings in the Good Religion: Opera Minora on Zoroastrianism, Wiesbaden: Harrassowitz, pp. 19–50, on pp. 25-26.\" (Lee Patterson, pers. comm. to R. Ainsworth, December 2023)", "description": "“We may even see Ardashir and the religion which he proclaimed to be the official religion of the empire as a deviation from the traditions(s) of Zoroastrianism, hence a heresy. That is, the Zoroastrian religion he proclaimed as “orthodoxy” did not appear to have been accepted by all. This new tradition which the Sasanian invented was adopted by the Sassian states and priests and the Zoroastrians were made to conform to it.” §REF§ (Daryaee 2014, 71) Touraj Daryaee 2014. Sasanian Persia: The Rise and Fall of an Empire. London, England: I.B. Tauris. Seshat ULR: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5ETDRZZE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 5ETDRZZE </b></a> §REF§" }, { "id": 106, "polity": { "id": 131, "name": "sy_umayyad_cal", "long_name": "Umayyad Caliphate", "start_year": 661, "end_year": 750 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“[…] the Umayyad period also saw the emergence of the two other main forms of Islam, Shi‘ism and Kharijism. Tradition dates the fragmentation of a previously united Islam into the three main forms which we know today (Sunnis, Shi‘ites and Kharijites) to the time of the first civil war (656–61), which ended with the accession of Mu‘awiya to the caliphate. However, just as the development of Sunni Islam was a slow process which only began under the Umayyads, so too Shi‘ism and Kharijism were not born in one instant. They too developed in opposition to the Umayyads, in a number of distinct movements which each had individual characteristics, and again Iraq was of prime importance.” §REF§ (Hawting 1986, 3) Hawting, G.R. 2000. The First Dynasty of Islam: The Umayyad Caliphate AD 661-750. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/N77JAM6S\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: N77JAM6S </b></a> §REF§ “[…] Mukhtar’s movement is of religious interest, although the significance of some of the information we have about this aspect of it is unclear. Generally his movement is shown to have been coloured by religious ideas and practices of non-Arab and non-Islamic origin and dubious legitimacy. One of the most striking instances is the practice ascribed to his followers of carrying a chair which they called the chair of ‘Ali and which they took into battle and walked around like the Hebrew Ark of the Covenant. It is in connection with Mukhtar’s movement too that the idea of the mahdi, the messianic figure who is expected at the end of time to restore the world to a state of justice and righteousness, occurs apparently for the first time. He is said to have proclaimed Ibn al-Hanafiyya as the mahdi while he himself was his wazir, or helper. The idea of the mahdi was to become characteristic of Islam, especially in its Shi‘ite forms, but it is not attested before the time of Mukhtar. The appearance of ideas like these in Mukhtar’s movement has sometimes been connected with the importance of the mawali in his following, the suggestion being that these non-Arabs brought with them into Islam religious concepts derived from their pre-Islamic backgrounds, such as the idea of the messiah or that of the transmigration of souls. These concepts would then have been grafted on to what was an original pure Arab Islam. The difficulty, of course, would lie in isolating the content of this alleged pure form of Islam before it became ‘contaminated’ by foreign ‘borrowings’. §REF§ (Hawting 1986, 52) Hawting, G.R. 2000. The First Dynasty of Islam: The Umayyad Caliphate AD 661-750. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/N77JAM6S\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: N77JAM6S </b></a> §REF§" }, { "id": 107, "polity": { "id": 108, "name": "ir_seleucid_emp", "long_name": "Seleucid Empire", "start_year": -312, "end_year": -63 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“The Greek influence upon the physical expression of the Zoroastrian cult of Anahita has been the subject of discussion by Mary Boyce. According to Boyce, the arrival of the Greek craftsmen in Iran facilitated the creation of images of the goddess, after Greek models, which resulted in a kind of schism within Zoroastrianism. From this point on, two types of Zoroastrian temples were attested, those with images (uzdēs kadog) and those with fire (ātaxš kadag).” §REF§ (Potts 1990, 353) Potts, Daniel. 1990. ‘Occidental and oriental elements in the religions of Babylonia and Iran during the Third and Second Centuries B. C.’. In Religion and Religious Practice in the Seleucid Kingdom. Edited by P. Bilde, T. Engberg-Pedersen, L. Hannestad, and J. Zahle. Aarhus: Aarhus University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6JRJFPBT\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6JRJFPBT </b></a> §REF§ Zoroastrianism remained in this state of ‘fragmentation’ throughout the Seleucid Empire “It seems, therefore, that with the downfall of the Achaemenid Empire, Zoroastrianism reverted to what has throughout its history been the mainstay of the religion: a religion grouped around family traditions, served by priests whose primary duties were defined by the families and communities that employed them. It is possible to see in this a “fragmentation” of the religion, for there is no evidence for a central religious authority that would be accepted by all Iranians.” §REF§ (De Jong 2015, 94) De Jong, Albert. 2015. ‘Religion and Politics in Pre-Islamic Iran’. In The Wiley Blackwell Companion to Zoroastrianism. Edited by Michael Stausberg, Yuhan Sohrab-Dinshaw Vevaina, and Anna Tessmann. Sussex: Wiley Blackwell. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TT94VT9U\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: TT94VT9U </b></a> §REF§ \"Multiple city states had always promulgated different primary gods, this much is true; however, by the Hellenistic period, some deities had taken on almost monolatrous tendencies. For example, Anu-Antu in the city of Uruk (contra Marduk in Babylon): “In fact, Anu becomes so predominant in Uruk personal names during the Seleucid period that one is almost justified in speaking of a monolatric religion.” See Paul-Alain Beaulieu, “Uruk Before and After Xerxes: The Onomastic and Institutional Rise of the God Anu.” In Xerxes and Babylonia: The Cuneiform Evidence (Ed. M. Seire and C Waerzeggers. Leuven: Peeters Publishers, 2018), 202.\" (Joe Currie, pers. comm. to R. Ainsworth, November 2023)" }, { "id": 108, "polity": { "id": 181, "name": "it_roman_k", "long_name": "Roman Kingdom", "start_year": -716, "end_year": -509 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "absent", "comment": null, "description": "“At the same time a remarkable feature of Roman religion was its habit of continually introducing new (usually foreign) deities and cult practices, particularly from the Greek world. This was an inherent feature which can be traced back to the very earliest times. […] The result was the proliferation of a large number, and a bewildering variety, of cults, festivals and ceremonies, which continued to be observed in the classical period, even though most of them were (and perhaps always had been) obscure, and mysterious.” […] Traces of Indo-European myth and functional ideology are undoubtedly present in the stories of early Rome, and in particular in early Roman religion. […] Modern research has produced abundant evidence for direct Greek influence on early Roman religion.” §REF§ (Cornell 2012, 25, 78, 162) Cornell, Tim. 2012. The Beginnings of Rome: Italy and Rome from the Bronze Age to the Punic Wars. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/M8AKJQJZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: M8AKJQJZ </b></a>§REF§ “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§ “Roman religion was an amalgam of different traditions from at least as far back as we can hope to go. Leaving aside its mythical prehistory, Roman religion was always already multicultural.” §REF§ (Beard 1996, 3) 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": 109, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "”A crack in the fortress of monolithic Tridentine devotion appeared at the end of seventeenth century in the form of Quietism, sometimes called Molinism […] The Inquisition soon suppressed this ‘heresy of Saint Pelagia’, but a strain of it resurfaced a century later. §REF§ (Hanlon, 312) 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": 110, "polity": { "id": 198, "name": "eg_new_k_1", "long_name": "Egypt - New Kingdom Thutmosid Period", "start_year": -1550, "end_year": -1293 }, "year_from": -1550, "year_to": -1380, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "absent", "comment": null, "description": "Often described as the most important period in in the New Kingdom, the Amarna period represents a very pronounced religious fragmentation from state polytheism to a state monotheism, with Akhenaten promoting Aten as the true one god, only accessible through him. “By the time of Thutmose IV, two reigns after Hatshepsut, a quickening growth is apparent in kingly adherence to this solar cult; and, by the end of the reign of Amenhotep III (the son of Thutmose IV and Akhenaten’s father), further dramatic change occurs. In death, it was believed, the Egyptian king’s soul joined with the Aten, before the Amarna revolution regarded as nothing more concrete than Re’s sentient energy; now—perhaps at the very point Akhenaten is elevated to rule as co-regent by his father’s side […]” §REF§ (Reeves 2004, 4) Reeves, Nicholas. 2004. ‘Who was Akhenaten?’. Fitzwilliam Museum Lecture. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DABD2XP5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: DABD2XP5 </b></a> §REF§“This long period may be divided into two phases, separated from each other by the so-called “religious revolution” of Amenophis IV-Akhenaten (ca 1379-1362 B.C.) – an episode of history which is also called “The Amarna Period”. Almost every aspect of Egyptian culture, including religion, language, and the arts, reveals considerable differences between the first and second phases of the New Kingdom. The first one constitutes more or less and continuation of Middle Kingdom cultural traditions, whereas the second one displays many changes that were introduced at the end of the XVIIIth and the beginning of the XIXth Dynasties. The Amarna Period is therefore one of the most important turning points in Egyptian history.” §REF§ (Myśliwiec 1985, 1) Myśliwiec, Karol. Eighteenth Dynasty Before the Amarna Period. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PR6DMARG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PR6DMARG </b></a>§REF§“[…] under Tutankhamun the court was divided into two circles: those who had been close to Tutankhamun and supported Akhenaten’s religion, and those who favored restoration and wanted a return to orthodoxy.[…]” §REF§(Kawai 2010, 263) Kawai, Nozumu. 2010. ‘Ay versus Horemheb: The Political Situation in the Late Eighteenth Dynasty Revisited’. Journal of Egyptian History. Vol. 3. Pp. 261-292. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BKJ5QV7T\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BKJ5QV7T </b></a>§REF§" }, { "id": 111, "polity": { "id": 198, "name": "eg_new_k_1", "long_name": "Egypt - New Kingdom Thutmosid Period", "start_year": -1550, "end_year": -1293 }, "year_from": -1379, "year_to": -1362, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "Often described as the most important period in in the New Kingdom, the Amarna period represents a very pronounced religious fragmentation from state polytheism to a state monotheism, with Akhenaten promoting Aten as the true one god, only accessible through him. “By the time of Thutmose IV, two reigns after Hatshepsut, a quickening growth is apparent in kingly adherence to this solar cult; and, by the end of the reign of Amenhotep III (the son of Thutmose IV and Akhenaten’s father), further dramatic change occurs. In death, it was believed, the Egyptian king’s soul joined with the Aten, before the Amarna revolution regarded as nothing more concrete than Re’s sentient energy; now—perhaps at the very point Akhenaten is elevated to rule as co-regent by his father’s side […]” §REF§ (Reeves 2004, 4) Reeves, Nicholas. 2004. ‘Who was Akhenaten?’. Fitzwilliam Museum Lecture. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DABD2XP5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: DABD2XP5 </b></a> §REF§“This long period may be divided into two phases, separated from each other by the so-called “religious revolution” of Amenophis IV-Akhenaten (ca 1379-1362 B.C.) – an episode of history which is also called “The Amarna Period”. Almost every aspect of Egyptian culture, including religion, language, and the arts, reveals considerable differences between the first and second phases of the New Kingdom. The first one constitutes more or less and continuation of Middle Kingdom cultural traditions, whereas the second one displays many changes that were introduced at the end of the XVIIIth and the beginning of the XIXth Dynasties. The Amarna Period is therefore one of the most important turning points in Egyptian history.” §REF§ (Myśliwiec 1985, 1) Myśliwiec, Karol. Eighteenth Dynasty Before the Amarna Period. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PR6DMARG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PR6DMARG </b></a>§REF§“[…] under Tutankhamun the court was divided into two circles: those who had been close to Tutankhamun and supported Akhenaten’s religion, and those who favored restoration and wanted a return to orthodoxy.[…]” §REF§(Kawai 2010, 263) Kawai, Nozumu. 2010. ‘Ay versus Horemheb: The Political Situation in the Late Eighteenth Dynasty Revisited’. Journal of Egyptian History. Vol. 3. Pp. 261-292. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BKJ5QV7T\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BKJ5QV7T </b></a>§REF§" }, { "id": 112, "polity": { "id": 198, "name": "eg_new_k_1", "long_name": "Egypt - New Kingdom Thutmosid Period", "start_year": -1550, "end_year": -1293 }, "year_from": -1361, "year_to": -1293, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "absent", "comment": null, "description": "Often described as the most important period in in the New Kingdom, the Amarna period represents a very pronounced religious fragmentation from state polytheism to a state monotheism, with Akhenaten promoting Aten as the true one god, only accessible through him. “By the time of Thutmose IV, two reigns after Hatshepsut, a quickening growth is apparent in kingly adherence to this solar cult; and, by the end of the reign of Amenhotep III (the son of Thutmose IV and Akhenaten’s father), further dramatic change occurs. In death, it was believed, the Egyptian king’s soul joined with the Aten, before the Amarna revolution regarded as nothing more concrete than Re’s sentient energy; now—perhaps at the very point Akhenaten is elevated to rule as co-regent by his father’s side […]” §REF§ (Reeves 2004, 4) Reeves, Nicholas. 2004. ‘Who was Akhenaten?’. Fitzwilliam Museum Lecture. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DABD2XP5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: DABD2XP5 </b></a> §REF§“This long period may be divided into two phases, separated from each other by the so-called “religious revolution” of Amenophis IV-Akhenaten (ca 1379-1362 B.C.) – an episode of history which is also called “The Amarna Period”. Almost every aspect of Egyptian culture, including religion, language, and the arts, reveals considerable differences between the first and second phases of the New Kingdom. The first one constitutes more or less and continuation of Middle Kingdom cultural traditions, whereas the second one displays many changes that were introduced at the end of the XVIIIth and the beginning of the XIXth Dynasties. The Amarna Period is therefore one of the most important turning points in Egyptian history.” §REF§ (Myśliwiec 1985, 1) Myśliwiec, Karol. Eighteenth Dynasty Before the Amarna Period. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PR6DMARG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PR6DMARG </b></a>§REF§“[…] under Tutankhamun the court was divided into two circles: those who had been close to Tutankhamun and supported Akhenaten’s religion, and those who favored restoration and wanted a return to orthodoxy.[…]” §REF§(Kawai 2010, 263) Kawai, Nozumu. 2010. ‘Ay versus Horemheb: The Political Situation in the Late Eighteenth Dynasty Revisited’. Journal of Egyptian History. Vol. 3. Pp. 261-292. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BKJ5QV7T\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BKJ5QV7T </b></a>§REF§" }, { "id": 113, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“The Greeks and Egyptians came to identify their respective deity in the other’s religion: Apollo as Horus, Hermes as Thoth, Zeus as Amon, and Aphrodite as Hathor. Over time the Greeks influenced the Egyptians, and the Egyptians influenced the Greeks, and new cults emerged in Egypt.” §REF§ (Wellendorf 2008, 35) Wellendorf, Heather. 2008. Ptolemy’s Political Tool: Religion’. Studa Antiqua. Vol 6. Pp. 33-38. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RVZXCCR6\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RVZXCCR6 </b></a>§REF§ “The cult of the Graeco-Egyptian god Serapis, created by Ptolemy I or at least strongly promoted by the dynasty, became of great importance for the leadership elite of the kingdom and their identification with it.” §REF§(Pfeiffer 2008, 388) Pfieffer, Stefan. 2008. ‘The God Serapis, His Cult and the Beginnings of the Ruler Cult in Ptolemaic Egypt’. In Ptolemy II Philadelphus and his world. Edited by Paul Mekechnie and Philipe Guillame. Boston: Mnemosyne. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CR5TFWWS\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CR5TFWWS </b></a>§REF§ ”In the second generation, the Ptolemies took a second approach to bind the subjects to them and to the kingdom: Ptolemy II introduced an official ruler cult. In the course of Ptolemaic propaganda, and based on Greek ideas, the monarch developed into a god king, who together with his consort was accorded a divine cult. Ptolemy II did thus not in any way stop at the religious expression of the Egyptian cult ofthe Pharaoh—before Ptolemy II, the Pharaoh was never a god; only his office was divine; the traditional Pharaoh himself never became the object of a deity cult.” §REF§(Pfeiffer 2008, 388) Pfieffer, Stefan. 2008. ‘The God Serapis, His Cult and the Beginnings of the Ruler Cult in Ptolemaic Egypt’. In Ptolemy II Philadelphus and his world. Edited by Paul Mekechnie and Philipe Guillame. Boston: Mnemosyne. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CR5TFWWS\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CR5TFWWS </b></a>§REF§" }, { "id": 114, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“Medieval Islam was a hegemonic religion in an advanced stage of institutionalization. Its adherents were in search of new alternative ways to establish links with the Sacred, as evident in the spread of Sufism on the one hand and the enthusiasm for iḥyāʾ al-sunna (the revivification of Sunni Islam) on the other.” §REF§ (Talmon-Heller and Frenkel 2019, 225) Talmon-Heller, Daniella, and Frenkel, Miriam. 2019. Religious Innovation under Fatimid Rule: Jewish and Muslim Rites in Eleventh-Century Jerusalem. Medieval Encounters.Vol.25. Pp. 203-226. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SMFK29H5\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SMFK29H5 </b></a>§REF§“The history of the Ismāʿīlī Fatimids is not devoid of its own schisms. In the early eleventh century, the Druze movement drifted away and evolved into a separate entity that has been a well-known part of the confessional fabric of the Middle East until the present day. And towards the end of the eleventh century, a succession dispute divided the Ismāʿīlīs into the Nizārī and the Mustaʿlī branches, and the latter in its turn was divided into the Ḥāfiẓī and the Ṭayyibī movements.” §REF§ (den Heijer, Lev, and Swanson 2015, 329) 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": 115, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“A lot of the divergence in the religious concepts and institutions of Sunnīs and Shī‘īs therefore emanates from that initial disagreement over who should have succeeded the Prophet and what really happened on the eve of his death—debates that created such a sudden rift in the community afterward.”§REF§El-Hibri 2010: ix. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/84PTZMDF\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 84PTZMDF </b></a>§REF§ “No event in history has divided Islam more profoundly and durably than the succession to Muhammad… For Sunnites, the first caliph, Abu Bakr, was the only rightful successor since he was the most excellent of men after the Prophet… For Shi'ites it was Muhammad's cousin and son-in-law 'All who, on account of his early merits in Islam as well as his close kinship, had been appointed by the Prophet as his successor.”§REF§Madelung 1996: 1. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7ZWQFWW8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 7ZWQFWW8 </b></a>§REF§ “The central issue around which discord occurred was the question of succession, which would divide the community between those who favored allegiance to successors from the family of the Prophet, particularly ‘Alī, and those who looked back to the political leaders of the pre-Islamic era as the more worthy candidates (the clan of Banū ‘Abd Shams, from whom ‘Uthmān and the Umayyad dynasty came)… The trouble with the succession, however, is finally fully evoked during the transitions to the rule of the third and fourth caliphs, ‘Uthmān and ‘Alī. Tensions during ‘Uthmān’s reign translate into an open conflict that leads to his sudden assassination in Medina (purportedly by a band of outside invaders from Egypt and Kufa, but more likely by elements within Medina itself), and then in the ensuing double civil war that the fourth caliph, ‘Alī, had to fight, first against a coalition of companions led by ‘Āisha that claimed sympathy for ‘Uthmān, and then against the governor of Syria, Mu‘āwiya, who claimed a right to political opposition on the basis of his (i.e., Mu‘āwiya’s) kinship to the third caliph. The civil war between ‘Alī and Mu‘āwiya, which eventually stabilized in a stalemate between two Islamic centers of power in Syria and Iraq, simultaneously spawned an internal conflict in ‘Alī’s camp against the schismatic sect of the Khārijites, members of which eventually assassinated the caliph in A.H. 40/ A.D. 661.” §REF§El-Hibri 2010: 3-4. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/84PTZMDF\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 84PTZMDF </b></a>§REF§ By the end of the Rashidun Caliphate, “…The fitna, Inter-Muslim War, was over, and the unity of the Community under a single caliph was restored. Yet it was not the old Community that was resurrected. The universal brotherhood of Islam, the respect for the sanctity of Muslim blood legislated by the Prophet, would not return. The schisms torn open in the war would not heal, but rather deepened and hardened. Umayyad government, whose legitimacy was, as noted by Wellhausen, founded on the claim of revenge for the caliph Uthman, kept pitting Muslims against Muslims, inciting suspicion,mistrust, hatred and constant strife.”§REF§Madelung 1996: 326. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7ZWQFWW8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 7ZWQFWW8 </b></a>§REF§" }, { "id": 116, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "“[…]political fragmentation […] was endemic after the collapse of the New Kingdom. A corollary of this situation is the marked tendency for the main focus of personal devotion to become the main city deity, who thus acquires the omnipotence and omniscience of the traditional great gods of the pantheon. This phenomenon generated, in turn, an intense sense of the imminence of the divine presence, which is probably a major factor in the development of animal cults, one of the distinctive religious features of the Late Period.” §REF§ (Lloyd 2000, 383-384) 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§" }, { "id": 117, "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": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "\" The Orokaiva have been swept recently by a series of new cults, indicative of their religious adaptability in the face of fresh experience.\" §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": 118, "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": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "absent", "comment": null, "description": "The following quotation explains that a conference was held in 1961 between the traditional religious leaders of various Iban groups. The takeaway was that remarkable similarity in religious practice existed between different Iban groups despite being separated by geographical distance for significant periods of time. This implies the absence of fragmentation; however, this evidence is from significantly after the period in question and it may be inappropriate to infer. “Some differences certainly exist, but those who know the Iban well are constantly impressed by the homogenous quality of their culture. Knowing that the social order and customary law are rooted in Iban religion, A. J. N. Richards, at that time Resident of the Second Division, decided in 1961 to convene in Simanggang a meeting of traditional religious leaders to discuss the standardization of Second Division (Iban) law, the formal core of the Iban way of life… After some initial hesitation, the meeting was remarkable not only for the light thrown on Iban religion but for the constructive, relaxed atmosphere which prevailed, and the direction which enabled the speakers to make their individual contributions. It was not intended to produce a canon of Iban belief, but in discussing the religious assumptions which underlie customary law, the delegates spoke at some length on most aspects of their religion and one particularly interesting conclusion was the degree of uniformity which this discussion revealed. Of course there were local variations, differing details of expression and emphasis, but, considering the distances involved and the difficulty in communication, the tradition remained remarkably uniform.” §REF§ (Jensen, 1974, 56) 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": 119, "polity": { "id": 789, "name": "et_ethiopian_k_2", "long_name": "Ethiopia Kingdom II", "start_year": 1621, "end_year": 1768 }, "year_from": 1621, "year_to": 1634, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "The Negus Susinyus converted to Catholicism; conflict between Catholics and Orthodox.\r\n\r\n\"It is now established that it was the erosion of the relation between emperor Susinyus and the Monophysite clergy (plus the feudal class), and his need to transcend the resistance of some sectors of Ethiopian society towards his raise to power (which he usurped from the appointed heir to the previous Negus), that resulted in his conversion to the catholic faith (M. Abir 1980, pp. 204-207, 220-221). [...] This action backfired and eventually resulted in the persecutions against the Catholic.\"§REF§(Ramos 1999, no page number) Ramos, M. J. 1999. The Invention of a Mission: the Brief Establishment of a Portuguese Catholic Minority in Renaissance Ethiopia. In Mucha, J. (ed.) Dominant Culture as Foreign Culture: Dominant Group(s) in the Eyes of the Minorities. Columbia University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/5BQZRS7S/library§REF§" }, { "id": 125, "polity": { "id": 646, "name": "so_ifat_sultanate", "long_name": "Ifat Sultanate", "start_year": 1280, "end_year": 1375 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"African Islam, at least south of the Sahara, has been strongly influenced by Sufism. This has made it much more eclectic, flexible, and less vulnerable, if not wholly immune, to external stridency than might otherwise have been the case. Although there has been and continues to be disagreement about the precise nature of Sufi influence in Africa, the emphasis placed by Sufism historically on personal piety and exemplary behaviour, in the words of Knut Vikor, has been rather more important than ‘its external functions as a focus for political combat and jihad’. In other words, African Muslims have been historically less responsive to the call to arms than others of the Faith. Second, and more directly pertinent to north-east Africa, it has been suggested that Somali ‘xenophobia’ has likewise rendered Islam in that area comparatively immune to external influence. This goes some way to explaining what Iqbal Jhazbhay terms ‘the relative inter-faith détente that has existed between Christian and Islamic spheres of influence in the Horn of Africa’. Somali Islam ‘appears to be solidly located within a tradition of regional, geo-cultural, peaceful co-existence between Christianity, Islam and indigenous animistic tendencies’.\" §REF§ (Reid 2011, 59) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/CZB48WKQ/collection§REF§", "description": "" }, { "id": 126, "polity": { "id": 663, "name": "ni_oyo_emp_1", "long_name": "Oyo", "start_year": 1300, "end_year": 1535 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 127, "polity": { "id": 661, "name": "ni_oyo_emp_2", "long_name": "Ilú-ọba Ọ̀yọ́", "start_year": 1601, "end_year": 1835 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 128, "polity": { "id": 60, "name": "gr_crete_pre_palace", "long_name": "Prepalatial Crete", "start_year": -3000, "end_year": -1900 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 129, "polity": { "id": 61, "name": "gr_crete_old_palace", "long_name": "Old Palace Crete", "start_year": -1900, "end_year": -1700 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 130, "polity": { "id": 62, "name": "gr_crete_new_palace", "long_name": "New Palace Crete", "start_year": -1700, "end_year": -1450 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 131, "polity": { "id": 63, "name": "gr_crete_mono_palace", "long_name": "Monopalatial Crete", "start_year": -1450, "end_year": -1300 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 132, "polity": { "id": 66, "name": "gr_crete_geometric", "long_name": "Geometric Crete", "start_year": -1000, "end_year": -710 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 133, "polity": { "id": 67, "name": "gr_crete_archaic", "long_name": "Archaic Crete", "start_year": -710, "end_year": -500 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 134, "polity": { "id": 438, "name": "mn_xianbei", "long_name": "Xianbei Confederation", "start_year": 100, "end_year": 250 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 135, "polity": { "id": 278, "name": "mn_rouran_khaganate", "long_name": "Rouran Khaganate", "start_year": 300, "end_year": 555 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 136, "polity": { "id": 614, "name": "cd_kanem", "long_name": "Kanem", "start_year": 800, "end_year": 1379 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 137, "polity": { "id": 68, "name": "gr_crete_classical", "long_name": "Classical Crete", "start_year": -500, "end_year": -323 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"Private religious associations start to appear clearly in the epigraphic record from the later fourth century onwards (Gabrielsen 2007); it was accordingly long thought that this was evidence of the crisis of the Classical polis and of the substitution of public communities by private associations as the most important context of religious activity from the Hellenistic period onwards (Davies 1984: 315–20). This view is no longer tenable, as the importance of both public and private communities for Greek religion in the Hellenistic and Roman periods is now widely accepted (Mikalson 1998), but there is as yet no consensus on the importance of private associations in Archaic and Classical Greece (cf. Parker 1996: 333–42; Jones 1999). Public and private religious communities existed in conditions of constant osmosis, interaction, and interdependence (Gabrielsen 2007). On the one hand, public communities provided the structure adopted by most private associations once the latter appear as formally constituted bodies. Public communities were organized as assemblies that elected magistrates, took decisions on common affairs, and voted honours for members and benefactors. Private associations largely adopted the same format with significant consequences for the conduct of their religious affairs. On the other hand, public communities often co-opted cults initially established by private associations, and this was one of the major means through which new cults entered the official pantheon of Greek communities. The cult of Bendis probably started informally within the Thracian community at Athens; but by the later fifth century Bendis had been adopted into the official Athenian pantheon and the Thracians were formally constituted as orgeones in charge of the cult (Parker 1996: 170–5). <BR> The last example shows that we should not consider these diverse public and private religious communities as static and self-enclosed entities. Religious communities were involved in a continuous process of formation, transformation, and dissolution.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R7WJB8MN\">[Vlassopoulos_Eidinow_Kindt 2015, p. 259]</a>", "description": "" }, { "id": 139, "polity": { "id": 82, "name": "pe_cuzco_6", "long_name": "Cuzco - Late Intermediate II", "start_year": 1250, "end_year": 1400 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"This is how I would characterize religion in Cusco for most of the LIP: lots of local mortuary styles and different kinds of ritual structures, probably combined with very localized ritual interventions targeting the immediate sacred landscape, with a broader, but not centralized, participation in pilgrimages to some important shrines or mountains. The early expansion of the Incas around 1300 seems to be associated with some religious changes at some local sites, suggesting the coalescence of a state religion that was defining practices in Cusco while modifying local practices at some sites.\" (R. Alan Covey, pers. comm. to R. Ainsworth, June 2023)", "description": "" }, { "id": 140, "polity": { "id": 77, "name": "pe_cuzco_1", "long_name": "Cuzco - Late Formative", "start_year": -500, "end_year": 200 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 141, "polity": { "id": 83, "name": "pe_inca_emp", "long_name": "Inca Empire", "start_year": 1375, "end_year": 1532 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"The state religion never exactly unified beliefs and practices.\" (R. Alan Covey, pers. comm. to R. Ainworth, June 2023)", "description": "" }, { "id": 142, "polity": { "id": 643, "name": "et_showa_sultanate", "long_name": "Shoa Sultanate", "start_year": 1108, "end_year": 1285 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "unknown", "comment": "The following quote points to the fact that only a single document has survived from this polity; the authors of the quote go on to summarise the information it provides and it does not include anything that would allow us to code this variable with any confidence. \"The Ḏikr at-tawārīḫ (literally “Annals”) is a short Arabic text (one folio) identified by Enrico Cerulli in 1936 in a miscellaneous Arabic manuscript dated 186325 and commonly (and misleadingly) entitled “Chronicle of Šawah.” It relates the rise of an Islamic power, possibly the “Sultanate of Šawah,” in the twelfth century at the southern end of the north-south route along the escarpment of the Central Highlands. It is the only written source emanating from this sultanate. This text, which relates events from 1063 to 1289/90 CE, deals mainly with internal quarrels between the different sovereigns who succeeded each other at the head of the region from its Islamization in 1108 to the invasion of the region in 1285 by the head of a different Islamic dynasty, the Walasmaʿ, with the likely support of the Christian ruler. [...] Rare information appears about the organization of this (or perhaps these) territories.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TA84VGHX\">[Chekroun_Hirsch_Kelly 2020, pp. 93-94]</a>", "description": "" }, { "id": 143, "polity": { "id": 130, "name": "ir_sassanid_emp_2", "long_name": "Sasanid Empire II", "start_year": 488, "end_year": 642 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": "\"The Zoroastrian religion, however, was never unified in the Sasanian period and no matter how much the Sasanian state and church and our Middle Persian sources try to portray such unity, the textual evidence as well as the evidence from the early Islamic period suggests the contrary.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MUKJ4G5K\">[Daryaee 2009, p. 96]</a>", "description": "" }, { "id": 144, "polity": { "id": 406, "name": "in_kalachuri_emp", "long_name": "Kalachuris of Kalyani", "start_year": 1157, "end_year": 1184 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Religious_fragmentation", "coded_value": "present", "comment": null, "description": "" } ] }