a considerable assortment of goods of European manufacture.  Finally Rodriguez de Figueroa speaks expressly of two pairs of scissors he brought as a present to Titu Cusi.  That no such array of European artifacts has been turned up in the excavations of other important sites in the province of Uilcapampa would seem to indicate that they were abandoned before the Spanish Conquest or else were occupied by natives who had no means of accumulating such treasures.

Thanks to Ocampo’s description of the fortress which Tupac Amaru was occupying in 1572 there is no doubt that this was the palace of the last Inca.  Was it also the capital of his brothers, Titu Cusi and Sayri Tupac, and his father, Manco?  It is astonishing how few details we have by which the Uiticos of Manco may be identified.  His contemporaries are strangely silent.  When he left Cuzco and sought refuge “in the remote fastnesses of the Andes,” there was a Spanish soldier, Cieza de Leon, in the armies of Pizarro who had a genius for seeing and hearing interesting things and writing them down, and who tried to interview as many members of the royal family as he could;—­Manco had thirteen brothers.  Ciezo de Leon says he was much disappointed not to be able to talk with Manco himself and his sons, but they had “retired into the provinces of Uiticos, which are in the most retired part of those regions, beyond the great Cordillera of the Andes.” [12] The Spanish refugees who died as the result of the murder of Manco may not have known how to write.  Anyhow, so far as we can learn they left no accounts from which any one could identify his residence.

Titu Cusi gives no definite clue, but the activities of Friar Marcos and Friar Diego, who came to be his spiritual advisers, are fully described by Calancha.  It will be remembered that Calancha remarks that “close to Uiticos in a village called Chuquipalpa, is a House of the Sun and in it a white stone over a spring of water.”  Our guide had told us there was such a place close to the hill of Rosaspata.

On the day after making the first studies of the “Hill of Roses,” I followed the impatient Mogrovejo—­whose object was not to study ruins but to earn dollars for finding them—­and went over the hill on its northeast side to the Valley of Los Andenes ("the Terraces").  Here, sure enough, was a large, white granite boulder, flattened on top, which had a carved seat or platform on its northern side.  Its west side covered a cave in which were several niches.  This cave had been walled in on one side.  When Mogrovejo and the Indian guide said there was a manantial de agua ("spring of water”) near by, I became greatly interested.  On investigation, however, the” spring” turned out to be nothing but part of a small irrigating ditch. (Manantial means “spring”; it also means “running water").  But the rock was not “over the water.”  Although this was undoubtedly one of those huacas, or sacred boulders, selected by the Incas as the visible representations of the founders of a tribe and thus was an important accessory to ancestor worship, it was not the Yurak Rumi for which we were looking.