Religions of Ruinas de Chanchan

a few of the close pilgrimage centers (Moseley 1982:221). Even with this explanation I still find it difficult to believe that there was no archaeological data such as ethnohistory, paintings, or written records that mentioned any sort of religious activity. However, this is exactly the problem I have run into.

One indicator of religion that was mentioned was the change in architecture. At the beginning phases of the city pyramids were being built. These did not have any consequence to religion or religious practice. So the switch into a more religious city was marked by the arrival of smaller room with plasters and other features that point to a more organized religious activity area, and construction of pyramids was brought to a halt (West 1970: 82). The change in burial patterns is also a sign of religious shift. Bodies were originally buried in extended supine posture and later burials are placed in a flexed seated position. This later positioning can be seen after the Moche Phase V, which is the beginning of the Chimu dynasty. Now both upper and lower class citizens were being buried side by side and this reflects a great shift in belief systems. This is because of the change in opinion about how a body enters the afterlife (Moseley 1982: 19).

The most information was given on the influence religion played on the power structure and elites. Kings were seen and believed to be divine or semi divine beings. The connection between possibly religiously important objects and symbols and the state is quite strong. This is one reason why religion can only be determined so far. The sacred objects such as certain arts and crafts like textiles and ceramics which would normally show religious affiliation within a site, are actually connected with the state. These objects had the secular purpose of being payment, or mit’a for the services of the government and state. It is hard