Religion in early Naduma appears to have resembled the plural cult landscape of neighboring Iron Age societies: local and dynastic gods, weather and fertility cults, household ritual, ancestor commemoration, and protective practice. Naru does not appear in the earliest securely dated religious installations.nnDuring the second phase of consultation, priests began to interpret Naru as a mediator of divine knowledge. Later renovations of Chamber T-17 added ritual fittings, offerings, and purification practices. Questioner texts, however, rarely describe those rites as necessary to obtain a return. This difference became one of the central institutional tensions of late Naduma.nnBy the final years, silence was interpreted differently by different groups: as divine withdrawal, as punishment, as a failure of formulation, or as a phenomenon that could no longer be explained by the established rules.