![]() ![]() The poem is in the very style of Sor Juana, one which conceals hidden meanings. All this is presented in the beautiful, metaphorical way possible only in poetry. Sor Juana evidently meant that Kino was giving forth a greater light by his apostolic example, saying at the same time that his observations were enlightening. ![]() If this poem were only praising Kino the man, it would have been hyperbolic and idolatrous. (Here I am trying to convey the inner sense of the poem.) No pens of mortals could rise proud in Icarian fashion with rational discourses until yours, Eusebio, gave illumination to those heavenly lights. All dull and vile knowledge says - Sor Juana - came a standstill. It has a dramatic connotation, one which evokes the darkness that took place at the time of the crucifixion of Christ, with the lightning, thunder, and furious wind breaking through. This is what the poem is about: light and darkness. His was to be the cause of the poor and forsaken tribes of the northern deserts, even as Christ had given his life to enlighten the world, which was in darkness. "Sor Juana was well aware that more important than trivial scholarly disputes was the fact that Kino was not only giving light to the under standing of astronomy, but he was about to give his entire life in a stronger light to a better cause as a missionary. "Sor Juana Inés de la Cruz, o, Las trampas de la fe"Įnglish translation by Margaret Sayers Peden was visited by and sought after by high officials, ladies of nobility, military men, homilists and illustrious travelers like Father Kino." was … the century of missionaries like Father Kino, mystics like Catherine Suárez, and ascetics like the Archbishop of Mexico, Francisco Aguiar y Seijas and Father Antonio Núñez de Miranda, Sor Juana's confessor. Sor Juana capped her praise by saying that the "heavenly lights received light' from Kino's learning. ![]() ![]() Her response was a sonnet (205) in which she places him, literally, above the comets, that is, in the incorruptible highest heavens. In it she refers to the Jesuit's writings on the Comet of 1680 that had excited Europe and the America.Īmong the few persons in Mexico to whom Father Kino sent his "Exposition" was Sor Juana. Ex copy: Bookplate of Manuel Corripio Rivero, dated 1994."Examining Sor Juana's library allows us to understand better her sonnet "in praise of the astronomical science" of Father Eusebio Kino.Ex copy: Presented by Edgar Legaspi, P'18, in memory of Ana Gabriela Valencia de Legaspi, May 2017.Juana Inés de la Cruz, Sister, 1651-1695.Castorena y Ursúa, Juan Ignacio de, 1668-1733.En Madrid : En la Imprenta de Manuel Ruiz de Murga.Generally considered the first edition of 3rd volume of her works (but see Palau, b.Engraved portrait in architectural border ornamented with emblems and armorial bearings of the patrons of this publication, the queen and the marquesa del Valle.Title in red and black initials head and tail pieces.One leaf with "advertencia" tipped in between 4*4 and A1.One leaf with errata and privilege statement tipped in after title page.El doctor Don Juan Ignacio de Castorena y Vrsua. Fama, y obras posthumas del fenix de Mexico, decima musa, poetisa americana, Sor Juana Ines de la Cruz, religiosa professa en el convento de San Geronimo de la imperial ciudad de Mexico : consagralas a la Magestad Catholica de la Reyna Nuestra Señora Doña Mariana de Neoburg Baviera Palatina del Rhin, por mano de la excma.Modern critics recognize her as the most important poet and polemical author working in the Americas during her lifetime. Although her spiritual poems, plays, and essays made her famous among the cultural elite of New Spain, she faced censure in 1690, when her critique of a sermon by a Portuguese Jesuit (and her bold defense of her position) led the bishop of Puebla to prohibit her writings and condemn her intellectual pursuits as unbefitting her gender. As a girl, Sor (Sister) Juana Inés de la Cruz, a nun in Mexico City, taught herself to read several languages, including Latin, Greek, and Nahuatl. ![]()
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