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transcription of
supai
(p. 76) compared to Santo Tomás’s
çupay
(
Lexicon,
279). Also, Pando’s orthography is not always internally consistent—which at the least suggests that Pando was not consistently using Santo Tomás’s works during the transcription process even if he owned or had seen copies. For example, he spells the plural form of the Quechua word for “knife” as
tomës
in one place but
tumës
in another (see p. 61 and p. 62). Similarly inconsistent are his renderings of grammatical forms, such as the plural of Quechua nouns. Some of these forms follow Spanish, not Quechua, rules. For example, the manuscript represents the plural of
yllapa
(thunderclap) as
yllapas
. At other times, however, Pando transcribes forms that appear to be Hispanized spellings following Quechua grammatical forms, such as
Apocona
(Lords;
Apu
means “lord” and the suffix
-kuna
signifies the plural form, but rendered
Appó
and -
cona
by Santo Tomás’s
Lexicon
and
Gramática
). However, these Quechua plural forms are inconsistent in the manuscript and, at times, hybridized with Spanish plural forms; for instance, in Pando’s transcription
yanaconas
(p. 121)(
yana-cona-s: yana
means “dedicated servant” and the suffix
-kuna
[or
-cona
] signifies plural in Quechua but
-s
is apparently derived from Castilian vernacular grammar). A full-scale analysis of these hybridized linguistic forms is not appropriate here. A future first step in this direction may lie in definitively establishing which forms can plausibly be ascribed to Pando and which ones to Marcos García. Those attributable to the mestizo Martín de Pando may well point toward the heteroglossia pervading the still unstandardized pigeon culture of which he was born, a culture in which Old World and New World linguae francae and vernaculars mixed, fused, and hybridized to make new standards in future generations.

    7. St. James the Great, Apostle of Christ, intervenes in the war for Cuzco. From Guaman Poma de Ayala,
Nueva corónica y buen gobierno.
By kind permission of the Royal Library at Copenhagen (GKS 2232 4to)
    A Note on Quechua Terms and Orthography
    Regarding the translation of indigenous concepts and orthography in the present introduction and edition, I have chosen to use a European concept throughout in order to convey an Andean concept in cases where a European concept is semantically broad enough. For example, when I use the term “Inca Empire” interchangeably with “Tahuantinsuyu,” I do so in the broadest sense of “empire” as a polity that territorially expanded beyond its original ethnic boundaries, recognizing the important differences between the Andean geographically expansive polity and what Europeans would associate with the term “empire.” In other cases, I have used European concepts provisionally and in quotation marks until an explanation of the Andean concept was in order. An example of this would be the European concept of “queen” and the (not identical) Andean concept of coya. As far as my orthographic rendering of Andean names that commonly occur in historical and literary scholarship, I have, after some wavering, finally chosen to go with the Hispanized version rather than the grapho-phonemically more precise spelling representing the velar/postvelar contrasts that was standardized by the PeruvianMinistry of Education during the 1970s and since has been used in some recent anthropological and historical scholarship (see, for example, D’Altroy). This decision was made purely on pragmatic grounds, as most of the scholars cited in this introduction still used Hispanized orthography and, therefore, it would have been unnecessarily confusing and complicated to represent two systems of spelling in this Introduction or to change the spellings of my modern secondary sources.

    8. Frontispiece of Domingo Santo Tomás’s
Lexicon o