Abstract
Toward the end of Sorfuana, or the Traps of Faith (1988), Octavio Paz sums up his insights into the life and works of Sor Juana Inès de la Cruz (1648–1695), the seventeenth-century New Spanish poet and nun, by stating that “in the light of her work, it is her defeat that takes on a new meaning … her writings, especially her Reply and First Dream, are the best antidote for the moral righteousness that would make an edifying example of her fall.”1 “The moment we begin to weaken,” he then adds on a more personal note, “seduced by guilt and punishment, we remember those texts and, as if questioning a mirror, we ask them, what was the real meaning of her defeat?” (488). At the heart of Paz s multifarious book—biography, critical study, and historical treatise, a work whose monumental size and range (650 pages long in its first Spanish edition) rivals classics of philology—therefore lies a moral intent. Like Phaeton, the myth of transgression that Sor Juana invokes defiantly at the end of First Dream, she falls defeated, but despite that defeat her last two major works still uplift us, her modern readers, with the moral strength to overcome those obstacles to which she succumbed while waging her embattled last years. Indeed, like Phaeton, for Paz an emblem of paradox—“the paradoxical image of freedom: flight and fall, transgression and punishment” (38)—Sor Juana was both transgressor and victim. Yet her actions at the end of her life openly belied, and even contradicted, her last works, thus forming an antithetical bond. In the abyss that opens between Sor Juanas final years and her two testaments one can therefore read the enigmatic text that constitutes what Paz calls the “real meaning” of her life.2
And so, different from myself Amongst your plumes I fly, Not as I am but rather As you wished to imagine me.
Sorjuana, “To the Matchless Pens of Europe”
There is no meaning: there’s only irony and pity, and the pronoun that is transformed; I am your I, the truth of writing.
Octavio Paz, “Though it is night” (1987)
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Notes
Tzvetan Todorov, Symbolism and Interpretation, trans. Catherine Porter (Ithaca, NY: Cornell University Press, 1982), 134–135
Jan Ziolkowski, On Philology (University Park, PA: Pennsylvania State University Press, 1990).
For a further critique of restitution as a critical practice see Alberto Moreiras, The Exhaustion of Difference: The Politics of Latin American Cultural Studies (Durham, NC: Duke University Press, 2001).
In this and what follows I am indebted to Lionel Gossman, Between History and Literature (Cambridge: Harvard University Press, 1990)
Franco Gaeta, Lorenzo Valla: Filologia e Storia nell’umanesimo italiano (Naples: Nella Sede dell’Istituto, 1955).
Michel Foucault, The Order of Things (New York: Random House, 1972), 298.
Edward Said, Orientalism (New York: Basic Books, 1977), 132
See, among other works by Melanie Klein, “Love, Guilt and Reparation,” in Melanie Klein and Joan Rivière, Love, Hate and Reparation, and Other Works, 1921–1945 (London: Virago, 1988)
Marcel Mauss, The Gift. Forms and Functions of Exchange in Archaic Societies, trans. Ian Cunnison (New York: McGraw-Hill, 1967)
Jacques Derrida, “Restitutions of the Truth in Pointing (pointure),” in his The Truth in Painting, trans. Geoff Bennington and Ian McLeod (Chicago: University of Chicago Press, 1987), 258–382.
Jean-Jacques Thomas and Daniel Delas, “Poétique generative,” Languages, 51 (1978), 7–64
Marcelino Menéndezy Pelayo, Historia de la poesia hispanoamericana, ed. Enrique Sanchez Reyes (Santander: Editora Nacional, 1948) I, 67.
For an important exception, see, Rolena Adorno, “Arms, Letters and the Native Historian in Early Colonial Mexico,” in 1492–1992: Re/ Discovering Colonial Writing, ed. Rene Jara and Nicholas Spadaccini (Minneapolis: The Prisma Institute, 1989), 201–224.
Juan Durán Luzio, “Ricardo Palma, cronista de una sociedad barroca,” Revista Iberoamericana, 140 (1987), 581–594.
Guillermo Lohmann Villena, “La restitucién por conquistadores y encomenderos: un aspecto de la incidencia lascasiana en el Peru,” in Estudios lascasianos. IV Centenario de la muerte defray Bartolomé de las Casas (1566–1966) (Seville: Escuela de Estudios Hispano-americanos, 1966), 21–89.
Octavio Paz, Collected Poems, 1957–1987, ed. and trans. Eliot Weinberger (New York: New Directions, 1987), 527.
Stephanie Merrim, “Toward a Feminist Reading of Sor Juana Inés de la Cruz: Past, Present and Future Directions in Sor Juana Criticism,” in her Feminist Perspectives on Sorjuana Inés de la Cruz (Detroit, MI: Wayne State University Press, 1991), 20.
Electa Arenals “Comment on Paz’s Juana Ramirez,’” Signs, 5 (1980), 552–555
Marylin I. Ward, “The Feminist Crisis of Sorjuana Ines de la Cruz,” International Journal of Women’s Studies, 1 (1978), 475–481
Sorjuana Ines de la Cruz, Respuesta a Sor Filotea de la Cruz, ed. Grupo Feminista de Cultura (Mexico City: FEM, 1979)
Emilie Bergmann, “Sor Juana Ines de la Cruz: Dreaming in a Double Voice,” Emilie Bergmann, ed. Women, Culture, and Politics in Latin America /Seminar on Feminism and Culture in Latin America (Berkeley: University of California Press, 1990), 151–172
Pamela Kirk, Sorjuana Inés de la Cruz: Religion, Art, and Feminism (New York: Continuum Books, 1998).
Luis Cortest, ed., Sor Juana Ines de la Cruz: Selected Studies (Asuncion, Paraguay: Centra de Estudios de Economia y Sociedad, 1989)
Susanna Regazzoni, ed., “Por amor de las letras “:Juana Inés de la Cruz: Le donne e il sacro (Rome: Bulzoni, 1996).
Georgina Sabat de Rivers: En busca de Sorjuana (Mexico City: Facultad de Filosofia y Letras, Universidad Nacional Autónoma de Mexico, 1998)
Margo Glantz: Borrones y borradores: reflexiones sobre el ejercicio de la escritura (ensayos de literatura colonial, de Bemal Diaz del Castillo a Sor Juana) (Mexico City: Coordinación de Difusión Cultural, Dirección de Literatura/UNAM; Ediciones del Equilibrista, 1992)
The most succinct account of the affair I know appears in Herbert Lottman, The Left Bank (Boston: Houghton Mifflin, 1982), 273–274
Octavio Paz, El ogro filantrópico. Historia y politica, 1971–1978 (Barcelona: Seix Barrai, 1982), 242
On this subject, see Constance M. Montross, Virtue or vice?: Sor Juana’s Use of Thomistic Thought (Washington, DC: University Press of America, 1981).
See Dario Puccini, Sor Juana Inés de la Cruz. Studio di una personalità del barocco messicano (Rome: Edizioni dell’Ateneo, 1967).
See Marie-Cécile Bénassy-Berring, Humanisme et religion chez Sor Juana Ines de la Cruz. La Femme et la culture au XVIIème siècle (Paris: Editions Hispaniques/Publications de la Sorbonne, 1982)
Georgina Sabat-Rivers, “Sor Juana: Or, The Traps of Faith,” Siglo XX/ 20th Century, 8 (1990–1991), 160.
All citations based on the Library of Congress copy of Fama y obras Pósthumas (Madrid, 1700). See also the detailed study by Antonio Alatorre, “Para leer la Fama y obras Pósthumas de Sor Juana Inés de la Cruz,” Nueva Revista de Filologia Hispánica, 29 (1980), 428–508.
See Haroldo de Campos, O Sequestro do Barroco na Formaçào da Literatura Brasileira. O Caso de Gregório de Matos (Salvador, Bahia: Fundaçao Casa de J. Amado, 1989).
For a summary of these variants see Pedro Henriquez Urena, “Bibliografia de Sor Juana Ines de la Cruz,” Revue Hispanique, 40 (1917), 161–214.
I borrow this useful term from Roland Greene’s Post-Petrarchism: Origins and Innovations of the Western Lyric Sequence (Princeton: Princeton University Press, 1991)
On this question, see Joan de Jean, Fictions of Sappho, 1546–1937 (Chicago: University of Chicago Press, 1989).
See Patricia Meyer Spacks, “Selves in Hiding,” in Women’s Autobiography: Essays in Criticism, ed. Estelle C. Jelinek (Bloomington, IN: Indiana University Press, 1980), 112–132.
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© 2005 Enrico Mario Santí
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Santí, E.M. (2005). Sor Juana, Octavio Paz, and Poetics of Restitution. In: Ciphers of History. New Directions in Latino American Cultures. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-12245-2_4
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