• - Late Intermediate (900-1450 AD). Under the jurisdiction of the curacazgo of Maranga "Maranga (archaeological site)"), at the same time dependent on the Ichma Lordship.

• - Late Horizon (1450-1532 AD) Inca occupation.

During the Regional States (1000-1450 AD) and the Inca Empire (1450-1532 AD) the Ychsma society, also known as the Ychsma manor, emerged on the central Peruvian coast.

During the Regional States the Ychsma prospered and interacted with the neighboring cultures of the Chancay valleys, to the north; from the Asia and Cañete valleys, to the south; and from other more distant valleys. With the conquest of the Incas, interaction with the Chimú of the north coast, and the Chincha of the south coast, became more intense; The presence of these ethnic identities becoming more noticeable as a result of the Inca dominance over the conquered ethnic groups.

The Inca mobilized mitmaqkunas – or mitimaes which correspond to settlers or people who did not reside in their place of ethnic origin and who were transplanted to a new place –, luxury goods and raw materials from all over the central Andes to the Lima region. And the Hispanic arrival in 1533 caused the local Ychsma populations to be territorially reorganized. New towns were created and their forced evangelization began. Towns such as Santísimo Salvador de Pachacamac and Santiago de Surco, which today give rise to the districts of Pachacamac and Surco, were created in 1572 as Indian towns or Toledo reductions. (Díaz, 2022, p.19-20).

Information panel at the entrance door to the Huaca Huantille

The Huaca Huantille archaeological site is considered one of the most important temples in the Lima valley. For the archaeologist Julio C. Tello (1936), this valley was the most important place on the Coast, since for the Incas, this place had great importance as a strategic point for trade, administration and military. Consequently, villages were settled that were considered centers of administration and government as part of the powerful Inca empire. The Huacas were temples located in the center of urban areas, in these places people of high hierarchical level resided, such as: priests and soldiers.[3]​.

In 1892, the archaeologist and anthropologist Adolph Bandelier described the area, detailing dozens of mounds, of which one stands out, consisting of two stepped pyramids with large, attached ramps that face east.

This archaeological site is located in the current district of Magdalena del Mar - Lima - Peru (urban area), and until the 1940s, included four huacas that disappeared due to urban expansion and invasions. The pyramid is 16 meters high, covering an area of ​​approximately 3 hectares.

This huaca was composed of a chain of neatly structured enclosures that are connected but have differentiated accesses, having as its main axis a main plaza that contained some benches next to it structured in an L shape, in which the function was not only communication to the outside by means of a staircase, but was also used for meetings of the elite or ruler in which decisions were made about production and distribution.

The monument is characterized by being a truncated terraced pyramid with a central staircase. Its construction was based on rammed earth walls, which were used as large terraces for its façade, which gave it the morphology of a large truncated pyramid that reached a height of 16 m, as well as the use of thick double-sided walls for its interior spaces, located in the upper part of the building; most of them painted white, with evidence of internal walls painted yellow, as well as walls with red scroll decorations, in enclosures that have not yet been fully excavated.[4]​.

The construction materials used were varied. On the coast, stone was a primary element in early buildings, however, later the use of rammed earth and adobe, both very manageable and easy-to-preserve materials due to the arid zone and the scarce rainfall in the region, were the materials mostly used. In the mountains, the predominance of stone is observed at all times, however, the use of adobe was not foreign to this region, the explanation for its lesser use being the poor preservation due to intense rains.[5]​.

It is an architectural complex built from retaining walls filled with earth and boulders, and superficial walls at the top or rammed earth. The east façade, which is the best preserved, is built with overlapping platforms that give it a pyramidal shape. On these platforms, hearths were found with evidence of offerings of animals (guinea pig, camelids) and agricultural products (peanuts, corn, grasses). Likewise, polychrome walls of blue, gray and white were found, with geometric designs in low relief. Its central section is organized into enclosures, patios, squares, stairs and passageways. The northern section constitutes its main façade and is linked to a central staircase leading to the plaza, as well as superimposed platforms still buried.

Huantille emerged as one of the main ceremonial seats of the Ichma manor, around the 1st century, built with mud walls or adobones, according to the construction technique of that time. It depended on the curazcazgo of Maranga and was connected by networks of roads with other monumental sites of the time, located a few kilometers away, such as the huacas of Mateo Salado "Mateo Salado (archaeological complex)"), the Tres Palos huaca and some of the Parque de Las Leyendas that are part of the Maranga complex.

Due to its large size, some archaeologists maintained that this architectural complex would have had defensive functions to protect the city of Huatica or Maranga. That is why it is sometimes called the Fortress of Huantille. However, currently the most accepted position is that it must have functioned as an administrative and religious center, the same one that was also used by the Incas, after they conquered the Rímac valley, around 1450.

In 1872 E. George Squier visited the ruins located south of Lima, among them one that he called Temple of Magdalena (because it was located in the old town of La Magdalena), which highlighted its sumptuous construction, finely decorated, attributing it to be the seat of the famous idol called Rímac or Límac, mentioned by chroniclers as the most important oracle of the Rímac valley, which competed with the from Pachacámac, located further south, in the Lurín valley.

In 1873, the explorer Thomas J. Hutchinson in his book Two Years in Peru, with exploration of Antiquities, described a huaca then called San Miguel, which is none other than Huantille. He stated that it was an enormous structure 170 yards long by 168 to 170 yards wide and about 90 feet high, which had numerous compartments or divisions per wall.

The German Ernst W. Middendorf toured the area in the 1880s and in a work he wrote later he says that "if we continue our walk from La Magdalena... we will find a Fortress that, due to its great extension, is distinguished from all the others in this region. This is the San Miguel huaca, named after the name of the neighboring hacienda...".

The American Adolph Bandelier, in a map he made of La Magdalena in 1892, highlights the huaca as the most imposing of a dozen mounds scattered in the area.

Starting in the 1940s, with the disorderly expansion of the capital, many Lima huacas began to be demolished and their remains used as construction materials. Among them was the Huantille complex. In the 1960s, the northern part of the huaca was invaded. In 1968 it was cut down by the National Housing Board in order to build a market on the south side. Even in 1972, the mayor of the district, Alberto Yábar, proposed its demolition to build a civic center there, which fortunately did not come to fruition.

In 1987, district mayor Ricardo Flores fenced off the archaeological zone, but without attempting to relocate the invaders, who in 2006 numbered fifty families, the same ones who, in their desire to expand their precarious homes, were gradually destroying the walls of the huaca. This was also used as a refuge for criminals and drug addicts. The residents of the surrounding urbanizations, unaware of its archaeological value, even asked for its demolition.

By National Directorial Resolution No. 425/INC, dated May 23, 2001, the archaeological zone of “Huantille” or “Echenique” is declared Cultural Heritage of the Nation, approving the Perimetric Plan No. 021-INC-COFOPRI-2000 at a Scale of 1/500, which records an intangible area of 1 Ha + 1,133.73 m and a perimeter of 426.09 linear meters, which rectifies the area indicated in the previous Ministerial Resolutions N°732-87-ED and N°0527-94-ED, which indicated a perimeter of 410.56 linear meters.[6]​.

After having suffered serious damage due to urban invasion for several decades, the Huaca Huantille was recovered in 2006, thanks to the management of the commune of Magdalena del Mar, being valued as a cultural heritage of the nation.

In 2001 the monument was declared Cultural Heritage of the Nation.[7] Finally, in 2006 the Huaca was recovered to include it within the tourist circuit of its district. After holding several dialogues with the invaders, they agreed to move to other areas. There are only 3 families left who to date maintain an unconcluded judicial process with the Peruvian State.

The Municipality of Magdalena del Mar, with advice from the National Institute of Culture "National Institute of Culture (Peru)") (today the Ministry of Culture), undertook the research, conservation and enhancement project of the huaca, led by Archaeologist Marco Antonio Guillén Hugo.[8]​.

Decades of abandonment and depredation have resulted in only a third of the monument being preserved, despite which it still maintains an impressive extension. During the course of the recovery works, important discoveries have been made. Several funerary bundles were unearthed, among which a preserved mummy measuring 1.70 m long and the bundle of a child approximately 3 years old stand out. Associated with these burials were ceramic vessels, decorated mates, metal pendants (copper, silver or gold) and textiles. Likewise, the excavations have uncovered enclosures, patios and a large central staircase, which gives a unique characteristic to this monument of the Ichma culture.[9]​

[10]​.

2019: In January of this year, the interior areas of the Huaca were found with large amounts of clearing and garbage. The management of Mayor Carlomagno Chacón proceeded to remove the waste and material, proceeded to clean it and began the path to its renovation.

2022: The Huaca Huantille, the main archaeological site of Magdalena del Mar and one of the most important in the capital, has a new and modern perimeter fence, after the work carried out by the Municipality was completed. The mayor of the district, Carlomagno Chacón, reported that the new fence, which is located on 3 fronts (Castilla, Huamanga and Echenique streets), is modern, safer and friendly to the urban environment, replacing the previous one that represented a serious risk to the integrity of visitors and pedestrians circulating in the area. Work was also carried out to improve the Huaca's architectural lighting system, which will allow it to be appreciated in all its dimensions from the outside by neighbors and visitors at night. It now has permanent and nocturnal tourist routes, as well as a children's Reading Room and an exhibition hall.

The Huaca Huantille was also used as a pilgrimage center, in which ceremonies were held where offerings such as vegetables, pacae leaves, fruits, and peanut shells, among others, were given. Offerings of marine products were also made but to a lesser extent. These offerings were placed according to the type, if they were marine products such as crab or fish, they were placed in surface holes, commonly accompanied with peanuts and pacae leaves. On the other hand, with other types of offerings such as salt grass, they were placed on humid surfaces and sometimes in the middle of the fillings.[11]​.

Regarding its ceramics, after several investigations and analyzes the exchange of knowledge with other populated centers of Ancient Peru is completely evident, which is why it was possible to rescue Chancay style pieces in the construction fills and funerary contexts. In the same way, the objects that were in the best state of conservation were those that were smaller in size, this was due to the fact that the majority of ceramics found were characterized by their fragmentation, which was characterized by large pitchers, vases, jars and pots in general, as well as small jugs for pouring liquid. Fragments of anthropomorphic and zoomorphic figurines were also found. On the other hand, the decoration of their ceramics can be classified as decorated and undecorated, utilitarian and ceremonial, among which effigy-necked jugs abound. The ceramics that were analyzed were characterized by having some type of imported access.[12]​.

According to the investigations and findings of the burials in the Huaca Huantille, two moments in which they primarily occurred have been identified. The first was in the time of the Ychsma, where they were buried in the fetal position, accompanied by metal objects found in the chest area, as well as in other cases accompanied by vessels on the side of the individuals, in the same way it was possible to investigate that several were seated on large mats. The second time in which the burials occurred was at the time of the Spanish conquest, although there is still no more detailed information about this time.[13]​.

This huaca has the particularity that despite being in a deteriorated state, it remains present throughout all this time in the district of Magdalena.[14]​ It is worth noting that this huaca also belonged to the Inca culture later to the Ychsma culture, however although the presence of the Incas has existed, there is not much archaeological research in this regard, it is believed that the reason for this may be the wear and tear of the huaca in the period of the invasions making this information of lost.[15]​ In 2006 the Huaca Huantille was opened to the public and its reconstruction began, after negotiation with the public settled in the place.[16]​ Despite what was mentioned, Huantille still reveals all its history and details of its architecture, such as its plazas, walls of various colors (white, red and yellow), and its particular construction that was primarily characterized by its access by the staircase that led to the part of the patio at the top.

According to archaeologist Luisa Díaz Arriola, the Ychsma society developed between the years 1000 and 1532 AD. c.

Its construction and peak date from the late intermediate period, a period classified by John Rowe, between 900 and 1440 AD. C. It went through two moments: Through the Ichma culture and the Inca culture approximately in 1450 AD. C.[17]​.

• - Elida Vega: The rescue of Huantille, reborn from a huaca.

• - MINCETUR: Tourism Inventory of Peru / Huaca Huantille Archived March 4, 2016 at the Wayback Machine.

• - MINCETUR: Conditioning of tourist services for the night visit of the Huaca Huantille. Public investment project profile. Lima, 2010.

• - Alfonso R. Ponciano Gonzales: Huaca Huantille: The Heritage of Magdalena del Mar.

• - Guillen Hugo, Marco Antonio: Archaeological discoveries in Huaca Huantille. Archeology and Society No. 24.

• - Díaz, Luisa. (2022) (p. 28) The Ychsma. Pre-Hispanic inhabitants of Lima.

"In times before Tawantinsuyo, the divinity and the lordship would have had the name of irma, or ichma, or ychima, or ychsma, or izma. This word refers to the action of painting one's face red. The origin of the pigment could come from annatto or quicksilver, which when applied gives a vermilion red color."

Ychsma was the original name of the manor and its capital, a name that was changed to Pachacamac after the Inca conquest. That Quechua word means the maker or creator of the World, the creator of the earth or the one who gives life to the world. It reveals the creative quality assigned to that god, who was the tutelary and protective deity, venerated by the inhabitants of the coast, as well as by other foreign groups. When the Topa Inca conquered the ceremonial center of Pachacamac, he offered the deity great sacrifices. This story shows the political and religious importance of the oracle for the Inca State.

In times before Tawantinsuyo, divinity and lordship would have had the name irma, or ichma, or ychima, or ychsma, or izma. This word refers to the action of painting one's face red. The origin of the pigment could come from annatto or quicksilver, which when applied gives a vermilion red color.

It is thought that the red coloring was used in ceremonies and rituals dedicated to the local god. Rostworowski (1977) points out that other possible sources of this dye could have been hematite and clay (or ocher) that can be extracted from Tablada de Lurín, in Villa María del Triunfo. (Díaz, 2022, p.28).

• - Late Intermediate (900-1450 AD). Under the jurisdiction of the curacazgo of Maranga "Maranga (archaeological site)"), at the same time dependent on the Ichma Lordship.

• - Late Horizon (1450-1532 AD) Inca occupation.

During the Regional States (1000-1450 AD) and the Inca Empire (1450-1532 AD) the Ychsma society, also known as the Ychsma manor, emerged on the central Peruvian coast.

During the Regional States the Ychsma prospered and interacted with the neighboring cultures of the Chancay valleys, to the north; from the Asia and Cañete valleys, to the south; and from other more distant valleys. With the conquest of the Incas, interaction with the Chimú of the north coast, and the Chincha of the south coast, became more intense; The presence of these ethnic identities becoming more noticeable as a result of the Inca dominance over the conquered ethnic groups.

The Inca mobilized mitmaqkunas – or mitimaes which correspond to settlers or people who did not reside in their place of ethnic origin and who were transplanted to a new place –, luxury goods and raw materials from all over the central Andes to the Lima region. And the Hispanic arrival in 1533 caused the local Ychsma populations to be territorially reorganized. New towns were created and their forced evangelization began. Towns such as Santísimo Salvador de Pachacamac and Santiago de Surco, which today give rise to the districts of Pachacamac and Surco, were created in 1572 as Indian towns or Toledo reductions. (Díaz, 2022, p.19-20).

Information panel at the entrance door to the Huaca Huantille

The Huaca Huantille archaeological site is considered one of the most important temples in the Lima valley. For the archaeologist Julio C. Tello (1936), this valley was the most important place on the Coast, since for the Incas, this place had great importance as a strategic point for trade, administration and military. Consequently, villages were settled that were considered centers of administration and government as part of the powerful Inca empire. The Huacas were temples located in the center of urban areas, in these places people of high hierarchical level resided, such as: priests and soldiers.[3]​.

In 1892, the archaeologist and anthropologist Adolph Bandelier described the area, detailing dozens of mounds, of which one stands out, consisting of two stepped pyramids with large, attached ramps that face east.

This archaeological site is located in the current district of Magdalena del Mar - Lima - Peru (urban area), and until the 1940s, included four huacas that disappeared due to urban expansion and invasions. The pyramid is 16 meters high, covering an area of ​​approximately 3 hectares.

This huaca was composed of a chain of neatly structured enclosures that are connected but have differentiated accesses, having as its main axis a main plaza that contained some benches next to it structured in an L shape, in which the function was not only communication to the outside by means of a staircase, but was also used for meetings of the elite or ruler in which decisions were made about production and distribution.

The monument is characterized by being a truncated terraced pyramid with a central staircase. Its construction was based on rammed earth walls, which were used as large terraces for its façade, which gave it the morphology of a large truncated pyramid that reached a height of 16 m, as well as the use of thick double-sided walls for its interior spaces, located in the upper part of the building; most of them painted white, with evidence of internal walls painted yellow, as well as walls with red scroll decorations, in enclosures that have not yet been fully excavated.[4]​.

The construction materials used were varied. On the coast, stone was a primary element in early buildings, however, later the use of rammed earth and adobe, both very manageable and easy-to-preserve materials due to the arid zone and the scarce rainfall in the region, were the materials mostly used. In the mountains, the predominance of stone is observed at all times, however, the use of adobe was not foreign to this region, the explanation for its lesser use being the poor preservation due to intense rains.[5]​.

It is an architectural complex built from retaining walls filled with earth and boulders, and superficial walls at the top or rammed earth. The east façade, which is the best preserved, is built with overlapping platforms that give it a pyramidal shape. On these platforms, hearths were found with evidence of offerings of animals (guinea pig, camelids) and agricultural products (peanuts, corn, grasses). Likewise, polychrome walls of blue, gray and white were found, with geometric designs in low relief. Its central section is organized into enclosures, patios, squares, stairs and passageways. The northern section constitutes its main façade and is linked to a central staircase leading to the plaza, as well as superimposed platforms still buried.

Huantille emerged as one of the main ceremonial seats of the Ichma manor, around the 1st century, built with mud walls or adobones, according to the construction technique of that time. It depended on the curazcazgo of Maranga and was connected by networks of roads with other monumental sites of the time, located a few kilometers away, such as the huacas of Mateo Salado "Mateo Salado (archaeological complex)"), the Tres Palos huaca and some of the Parque de Las Leyendas that are part of the Maranga complex.

Due to its large size, some archaeologists maintained that this architectural complex would have had defensive functions to protect the city of Huatica or Maranga. That is why it is sometimes called the Fortress of Huantille. However, currently the most accepted position is that it must have functioned as an administrative and religious center, the same one that was also used by the Incas, after they conquered the Rímac valley, around 1450.

In 1872 E. George Squier visited the ruins located south of Lima, among them one that he called Temple of Magdalena (because it was located in the old town of La Magdalena), which highlighted its sumptuous construction, finely decorated, attributing it to be the seat of the famous idol called Rímac or Límac, mentioned by chroniclers as the most important oracle of the Rímac valley, which competed with the from Pachacámac, located further south, in the Lurín valley.

In 1873, the explorer Thomas J. Hutchinson in his book Two Years in Peru, with exploration of Antiquities, described a huaca then called San Miguel, which is none other than Huantille. He stated that it was an enormous structure 170 yards long by 168 to 170 yards wide and about 90 feet high, which had numerous compartments or divisions per wall.

The German Ernst W. Middendorf toured the area in the 1880s and in a work he wrote later he says that "if we continue our walk from La Magdalena... we will find a Fortress that, due to its great extension, is distinguished from all the others in this region. This is the San Miguel huaca, named after the name of the neighboring hacienda...".

The American Adolph Bandelier, in a map he made of La Magdalena in 1892, highlights the huaca as the most imposing of a dozen mounds scattered in the area.

Starting in the 1940s, with the disorderly expansion of the capital, many Lima huacas began to be demolished and their remains used as construction materials. Among them was the Huantille complex. In the 1960s, the northern part of the huaca was invaded. In 1968 it was cut down by the National Housing Board in order to build a market on the south side. Even in 1972, the mayor of the district, Alberto Yábar, proposed its demolition to build a civic center there, which fortunately did not come to fruition.

In 1987, district mayor Ricardo Flores fenced off the archaeological zone, but without attempting to relocate the invaders, who in 2006 numbered fifty families, the same ones who, in their desire to expand their precarious homes, were gradually destroying the walls of the huaca. This was also used as a refuge for criminals and drug addicts. The residents of the surrounding urbanizations, unaware of its archaeological value, even asked for its demolition.

By National Directorial Resolution No. 425/INC, dated May 23, 2001, the archaeological zone of “Huantille” or “Echenique” is declared Cultural Heritage of the Nation, approving the Perimetric Plan No. 021-INC-COFOPRI-2000 at a Scale of 1/500, which records an intangible area of 1 Ha + 1,133.73 m and a perimeter of 426.09 linear meters, which rectifies the area indicated in the previous Ministerial Resolutions N°732-87-ED and N°0527-94-ED, which indicated a perimeter of 410.56 linear meters.[6]​.

After having suffered serious damage due to urban invasion for several decades, the Huaca Huantille was recovered in 2006, thanks to the management of the commune of Magdalena del Mar, being valued as a cultural heritage of the nation.

In 2001 the monument was declared Cultural Heritage of the Nation.[7] Finally, in 2006 the Huaca was recovered to include it within the tourist circuit of its district. After holding several dialogues with the invaders, they agreed to move to other areas. There are only 3 families left who to date maintain an unconcluded judicial process with the Peruvian State.

The Municipality of Magdalena del Mar, with advice from the National Institute of Culture "National Institute of Culture (Peru)") (today the Ministry of Culture), undertook the research, conservation and enhancement project of the huaca, led by Archaeologist Marco Antonio Guillén Hugo.[8]​.

Decades of abandonment and depredation have resulted in only a third of the monument being preserved, despite which it still maintains an impressive extension. During the course of the recovery works, important discoveries have been made. Several funerary bundles were unearthed, among which a preserved mummy measuring 1.70 m long and the bundle of a child approximately 3 years old stand out. Associated with these burials were ceramic vessels, decorated mates, metal pendants (copper, silver or gold) and textiles. Likewise, the excavations have uncovered enclosures, patios and a large central staircase, which gives a unique characteristic to this monument of the Ichma culture.[9]​

[10]​.

2019: In January of this year, the interior areas of the Huaca were found with large amounts of clearing and garbage. The management of Mayor Carlomagno Chacón proceeded to remove the waste and material, proceeded to clean it and began the path to its renovation.

2022: The Huaca Huantille, the main archaeological site of Magdalena del Mar and one of the most important in the capital, has a new and modern perimeter fence, after the work carried out by the Municipality was completed. The mayor of the district, Carlomagno Chacón, reported that the new fence, which is located on 3 fronts (Castilla, Huamanga and Echenique streets), is modern, safer and friendly to the urban environment, replacing the previous one that represented a serious risk to the integrity of visitors and pedestrians circulating in the area. Work was also carried out to improve the Huaca's architectural lighting system, which will allow it to be appreciated in all its dimensions from the outside by neighbors and visitors at night. It now has permanent and nocturnal tourist routes, as well as a children's Reading Room and an exhibition hall.

The Huaca Huantille was also used as a pilgrimage center, in which ceremonies were held where offerings such as vegetables, pacae leaves, fruits, and peanut shells, among others, were given. Offerings of marine products were also made but to a lesser extent. These offerings were placed according to the type, if they were marine products such as crab or fish, they were placed in surface holes, commonly accompanied with peanuts and pacae leaves. On the other hand, with other types of offerings such as salt grass, they were placed on humid surfaces and sometimes in the middle of the fillings.[11]​.

Regarding its ceramics, after several investigations and analyzes the exchange of knowledge with other populated centers of Ancient Peru is completely evident, which is why it was possible to rescue Chancay style pieces in the construction fills and funerary contexts. In the same way, the objects that were in the best state of conservation were those that were smaller in size, this was due to the fact that the majority of ceramics found were characterized by their fragmentation, which was characterized by large pitchers, vases, jars and pots in general, as well as small jugs for pouring liquid. Fragments of anthropomorphic and zoomorphic figurines were also found. On the other hand, the decoration of their ceramics can be classified as decorated and undecorated, utilitarian and ceremonial, among which effigy-necked jugs abound. The ceramics that were analyzed were characterized by having some type of imported access.[12]​.

According to the investigations and findings of the burials in the Huaca Huantille, two moments in which they primarily occurred have been identified. The first was in the time of the Ychsma, where they were buried in the fetal position, accompanied by metal objects found in the chest area, as well as in other cases accompanied by vessels on the side of the individuals, in the same way it was possible to investigate that several were seated on large mats. The second time in which the burials occurred was at the time of the Spanish conquest, although there is still no more detailed information about this time.[13]​.

This huaca has the particularity that despite being in a deteriorated state, it remains present throughout all this time in the district of Magdalena.[14]​ It is worth noting that this huaca also belonged to the Inca culture later to the Ychsma culture, however although the presence of the Incas has existed, there is not much archaeological research in this regard, it is believed that the reason for this may be the wear and tear of the huaca in the period of the invasions making this information of lost.[15]​ In 2006 the Huaca Huantille was opened to the public and its reconstruction began, after negotiation with the public settled in the place.[16]​ Despite what was mentioned, Huantille still reveals all its history and details of its architecture, such as its plazas, walls of various colors (white, red and yellow), and its particular construction that was primarily characterized by its access by the staircase that led to the part of the patio at the top.

According to archaeologist Luisa Díaz Arriola, the Ychsma society developed between the years 1000 and 1532 AD. c.

Its construction and peak date from the late intermediate period, a period classified by John Rowe, between 900 and 1440 AD. C. It went through two moments: Through the Ichma culture and the Inca culture approximately in 1450 AD. C.[17]​.

• - Elida Vega: The rescue of Huantille, reborn from a huaca.

• - MINCETUR: Tourism Inventory of Peru / Huaca Huantille Archived March 4, 2016 at the Wayback Machine.

• - MINCETUR: Conditioning of tourist services for the night visit of the Huaca Huantille. Public investment project profile. Lima, 2010.

• - Alfonso R. Ponciano Gonzales: Huaca Huantille: The Heritage of Magdalena del Mar.

• - Guillen Hugo, Marco Antonio: Archaeological discoveries in Huaca Huantille. Archeology and Society No. 24.

• - Díaz, Luisa. (2022) (p. 28) The Ychsma. Pre-Hispanic inhabitants of Lima.

"In times before Tawantinsuyo, the divinity and the lordship would have had the name of irma, or ichma, or ychima, or ychsma, or izma. This word refers to the action of painting one's face red. The origin of the pigment could come from annatto or quicksilver, which when applied gives a vermilion red color."