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Continuing, we followed a trickling stream through thick woods until we suddenly arrived at an open place called ñusta Isppana. Here before us was a great white rock over a spring. Our guides had not misled us. Beneath the trees were the ruins of an Inca temple, flanking and partly enclosing the gigantic granite boulder, one end of which overhung a small pool of running water.
See, Ñusta mi, here is your other self, the living shape of that sister-soul of yours, who has watched over you and cared for you and loved you since you drew the first breath of your new life. She cannot speak our tongue, for she is the daughter of another age than ours, but she has taught me hers and I will speak for you.
It also makes it seem more reasonable that the existence of Rosaspata and ñusta Isppana should not have been known to Peruvian geographers and historians, or even to the government officials who lived in the adjacent villages. We felt sure we had found Uiticos; nevertheless it was quite apparent that we had not yet found all the places which were called Vilcabamba.
It is still used for occult ceremonies of obscure origin which are quietly practiced here by the more superstitious Indian women of the valley, possibly in memory of the ñusta or Inca princess for whom the shrine is named. On the south side of the monolith are several large platforms and four or five small seats which have been cut in the rock.
When the rain was accompanied by thunder, lightning, and wind, the Indians believed that the maiden's royal brother was teasing her, and trying to wrest the pitcher from her hand. Nusta must indeed have been fearfully teased that night, for the lightning of her eyes shot athwart the heavens and the sky was rent in flame.
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. Carved Seats and Platforms of Ñusta Isppana Two of the Seven Seats Near the Spring Under the Great White Rock Our excavations yielded no artifacts whatever and only a handful of very rough old potsherds of uncertain origin.
'Cori-Coyllur, Nustallipa, Ñusta mi! Then there came a long, gentle sigh. The Inca's lips became still again, shaped into a very sweet and almost womanly smile, as though his vision had passed and left him in a happy, dreamless slumber. 'What did he say? whispered Djama. 'Were you able to understand it? 'Yes, said the professor, 'yes, and you were right about the subject of his dream.
Plan of the Ruins of the Temple of the Sun at Ñusta Isppana Formerly Yurak Rumi in Chuquipalpa Near Uiticos It was during Titu Cusi's reign that Friars Marcos and Diego marched over here with their converts from Puquiura, each carrying a stick of firewood. Calancha says the Indians worshiped the water as a divine thing, that the Devil had at times shown himself in the water.
Garcilasso de la Vega, the son of a distinguished Spaniard of the same name, was born at Cuzco in 1540. His mother, named Ñusta, was a niece of the great Inca Huayna Capac, and granddaughter of his no less eminent predecessor, Tupac Yupanqui.
Consequently it seems reasonable to adopt the following conclusions: First, ñusta 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.
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