Sor Juana Ines de la Cruz

Sor Juana Ines de la Cruz Poems

Sor Juana Ines de la Cruz Biography

Sor Juana Inés de la Cruz was an exceptional seventeenth-century nun who set precedents for feminism long before the term or concept existed. Her "Respuesta" is a maverick work outlining the logical sense of women’s education more than 200 years before Woolf’s "A Room of One’s Own." Her poetry, meanwhile, states in bold language the potency of the feminine in both love and religion. Juana Inés Ramirez was born out of wedlock to Isabel Ramirez and Manuel de Asbaje in a small village in Mexico, New Spain. Manuel soon abandoned the family, so mother and child spent a great deal of time with Juana’s grandfather, Pedro Ramirez. It was in Pedro’s book-filled house that Juana learned to read. (Girls of her time were rarely, if ever, formally educated.) The door to learning then burst open -- the young prodigy would embark upon a life shaped and shaken by intellectual inquiry. She quickly gained renown in society and became a lady-in-waiting in the court of the Spanish viceroy. Yet she soon left the court for the nunnery; practically speaking, this was the best way for an illegitimately born woman to secure the time and resources for scholarship. But Sor Juana did not shut herself away in an ascetic cell. She started out as a novice in the Carmelite order, but the order's predilection for little sleep and self-flagellation repelled her after a few months. Eventually she found a sect that was more her speed as a lady of letters and a former courtier: the order of San Jerónimo gave her an entire suite of her own, complete with bedroom, bathroom, kitchen, library, and servant. Her library -- which held Mexico’s largest book collection -- developed into a meeting-place for the intellectual elite. Those who frequented the salon included future viceroy Marquis de La Laguna and the Countess de Pareda, known to her intimates as Maria Luisa. Maria Luisa and Sor Juana embarked on a passionate friendship that may have crossed the boundaries of the propriety of the day. In any case, it produced decidedly amorous poetry. Sor Juana wrote, "That you're a woman far away is no hindrance to my love: for the soul, as you well know, distance and sex don't count." Whether she was a lesbian by modern-day standards is unclear, and probably irrelevant. What is clear is that her poetry expresses a spiritual solidarity with women, a sublime affinity that transcends sex. That this solidarity excluded men is apparent in her anti-male work -- in "You Men," the accused are a sniveling bunch "adept at wrongly faulting womankind." However, it was not the Sapphic content of her verses that upset Sor Juana's contemporaries. Rather, she drew fire after a private letter criticizing a member of the clergy was published without her permission. When the Archbishop of Mexico tried to silence her, she wrote a defense entitled "La Respuesta." This letter is her defining work -- and the instrument of her downfall. Sor Juana turned around the logic used by the Church to justify her oppression and subverted it into a magnificent defense for women's intellectual rights and education. Though the letter’s tone is superficially humble, Sor Juana forcefully insists that women have a natural right to the mind. Her use of biblical evidence to support her call for strong, educated women is downright clever -- and has earned her recognition for her rhetorical skills. Naturally, "La Respuesta" brought indignation from the Church and unwanted attention from the Inquisition. To save herself, Sor Juana was forced to stop writing and to give up her books. She died a nun’s death in 1695, succumbing to illness while caring for the poor during an epidemic.)

The Best Poem Of Sor Juana Ines de la Cruz

You Men

(Español)
Hombres necios que acusáis
a la mujer sin razón,
sin ver que sois la ocasión
de lo mismo que culpáis:

si con ansia sin igual
solicitáis su desdén,
¿por qué quereis que obren bien
si las incitáis al mal?

Combatís su resistencia
y luego, con gravedad,
decís que fue liviandad
lo que hizo la diligencia.

Parecer quiere el denuedo
de vuestro parecer loco,
al niño que pone el coco
y luego le tiene miedo.

Queréis, con presunción necia,
hallar a la que buscáis,
para pretendida, Thais,
y en la posesión, Lucrecia

¿Qué humor puede ser más raro
que el que, falto de consejo,
el mismo empaña el espejo
y siente que no esté claro?

Con el favor y el desdén
tenéis condición igual,
quejándoos, si os tratan mal,
burlándoos, si os quieren bien.

Opinión, ninguna gana:
pues la que más se recata,
si no os admite, es ingrata,
y si os admite, es liviana

Siempre tan necios andáis
que, con desigual nivel,
a una culpáis por crüel
y a otra por fácil culpáis.

¿Pues cómo ha de estar templada
la que vuestro amor pretende,
si la que es ingrata, ofende,
y la que es fácil, enfada?

Mas, entre el enfado y pena
que vuestro gusto refiere,
bien haya la que no os quiere
y quejaos en hora buena.

Dan vuestras amantes penas
a sus libertades alas,
y después de hacerlas malas
las queréis hallar muy buenas.

¿Cuál mayor culpa ha tenido
en una pasión errada:
la que cae de rogada
o el que ruega de caído?

¿O cuál es más de culpar,
aunque cualquiera mal haga:
la que peca por la paga
o el que paga por pecar?

Pues ¿para quée os espantáis
de la culpa que tenéis?
Queredlas cual las hacéis
o hacedlas cual las buscáis.

Dejad de solicitar,
y después, con más razón,
acusaréis la afición
de la que os fuere a rogar.

Bien con muchas armas fundo
que lidia vuestra arrogancia,
pues en promesa e instancia
juntáis diablo, carne y mundo.

(English)
Silly, you men-so very adept
at wrongly faulting womankind,
not seeing you're alone to blame
for faults you plant in woman's mind.

After you've won by urgent plea
the right to tarnish her good name,
you still expect her to behave--
you, that coaxed her into shame.

You batter her resistance down
and then, all righteousness, proclaim
that feminine frivolity,
not your persistence, is to blame.

When it comes to bravely posturing,
your witlessness must take the prize:
you're the child that makes a bogeyman,
and then recoils in fear and cries.

Presumptuous beyond belief,
you'd have the woman you pursue
be Thais when you're courting her,
Lucretia once she falls to you.

For plain default of common sense,
could any action be so queer
as oneself to cloud the mirror,
then complain that it's not clear?

Whether you're favored or disdained,
nothing can leave you satisfied.
You whimper if you're turned away,
you sneer if you've been gratified.

With you, no woman can hope to score;
whichever way, she's bound to lose;
spurning you, she's ungrateful--
succumbing, you call her lewd.

Your folly is always the same:
you apply a single rule
to the one you accuse of looseness
and the one you brand as cruel.

What happy mean could there be
for the woman who catches your eye,
if, unresponsive, she offends,
yet whose complaisance you decry?

Still, whether it's torment or anger--
and both ways you've yourselves to blame--
God bless the woman who won't have you,
no matter how loud you complain.

It's your persistent entreaties
that change her from timid to bold.
Having made her thereby naughty,
you would have her good as gold.

So where does the greater guilt lie
for a passion that should not be:
with the man who pleads out of baseness
or the woman debased by his plea?

Or which is more to be blamed--
though both will have cause for chagrin:
the woman who sins for money
or the man who pays money to sin?

So why are you men all so stunned
at the thought you're all guilty alike?
Either like them for what you've made them
or make of them what you can like.

If you'd give up pursuing them,
you'd discover, without a doubt,
you've a stronger case to make
against those who seek you out.

I well know what powerful arms
you wield in pressing for evil:
your arrogance is allied
with the world, the flesh, and the devil!

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