water, steps have been carved.  There is one flight of three and another of seven steps.  Above them the rock has been flattened artificially and carved into a very bold relief.  There are ten projecting square stones, like those usually called intihuatana or “places to which the sun is tied.”  In one line are seven; one is slightly apart from the six others.  The other three are arranged in a triangular position above the seven.  It is significant that these stones are on the northeast face of the rock, where they are exposed to the rising sun and cause striking shadows at sunrise.

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Figure

Carved Seats and Platforms of Nusta Isppana
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Figure

Two of the Seven Seats Near the Spring Under the Great White Rock
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Our excavations yielded no artifacts whatever and only a handful of very rough old potsherds of uncertain origin.  The running water under the rock was clear and appeared to be a spring, but when we drained the swamp which adjoins the great rock on its northeastern side, we found that the spring was a little higher up the hill and that the water ran through the dark pool.  We also found that what looked like a stone culvert on the borders of the little pool proved to be the top of the back of a row of seven or eight very fine stone seats.  The platform on which the seats rested and the seats themselves are parts of three or four large rocks nicely fitted together.  Some of the seats are under the black shadows of the overhanging rock.  Since the pool was an object of fear and mystery the seats were probably used only by priests or sorcerers.  It would have been a splendid place to practice divination.  No doubt the devils “roared.”

All our expeditions in the ancient province of Uilcapampa have failed to disclose the presence of any other “white rock over a spring of water” surrounded by the ruins of a possible “House of the Sun.”  Consequently it seems reasonable to adopt the following conclusions:  First, nusta Isppana is the Yurak Rumi of Father Calancha.  The Chuquipalta of to-day is the place to which he refers as Chuquipalpa.  Second, Uiticos, “close to” this shrine, was once the name of the present valley of Vilcabamba between Tincochaca and Lucma.  This is the “Viticos” of Cieza de Leon, a contemporary of Manco, who says that it was to the province of Viticos that Manco determined to retire when he rebelled against Pizarro, and that “having reached Viticos with a great quantity of treasure collected from various parts, together with his women and retinue, the king, Manco Inca, established himself in the strongest place he could find, whence he sallied forth many times and in many directions and disturbed those parts which were quiet, to do what harm he could to the Spaniards, whom he considered as cruel enemies.”  Third, the “strongest place” of Cieza, the Guaynapucara of Garcia, was Rosaspata, referred to by Ocampo as “the fortress of Pitcos,” where, he says,