When sor Juana died of the plague in 1695, the archbishop of Mexico, Francisco aguiar y seijas – if octavio Paz is to be believed – presided at her funeral for which her fellow Baroque intellectual and friend Carlos de sigüenza y góngora had written a eulogy entitled Oración fúnebre. While it seems fitting that such an important ecclesiastical figure should officiate at the great poet and hieronymite nun’s funeral, it is worth remembering that he, famously misogynist, had constantly attempted to undermine sor Juana’s intellectual activities and bring her in line with his view of how nuns should conduct themselves. also worthy of note, sigüenza y góngora seemingly later refused to part with the Oración fúnebre and to allow Juan de Castorena y ursúa to publish it in the homage section of the third and final volume of sor Juana’s works, published in spain in 1700 as i will delve into a little later in this essay. this masculine appropriation of sor Juana’s death echoes the constant struggle she faced in life in establishing her authority as woman, a nun, and a poet. indeed, the concepts of authority, gender and the written word were deeply entwined in the early modern period. in new spain, sor Juana’s anomalous condition as a nun who wrote secular works without the supervision of her confessor rendered her vulnerable to critiques of impropriety and exposed to claims that she trespassed on a territory designated only for men. it is the latter point i would like to examine here through an analysis of a sonnet dedicated to sigüenza y góngora along with the circumstances within which sor Juana produced it. in this seemingly trifling poem of praise, sor Juana lays down her authority as a creole poet, rejecting the challenges of those who sought to undermine her.

中文翻译：

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Sor Juana十四行诗中对SigüenzayGóngora的性别和权威

当胡安娜·索纳（Suan Juana）在1695年死于鼠疫时，墨西哥大主教弗朗西斯科·阿吉亚尔·塞哈斯（Francisco aguiar y seijas）（如果可以相信octavio Paz）主持了葬礼，她的巴洛克知识分子和朋友卡洛斯·德·西古恩扎·贡戈拉（Carlos desigüenzaygóngora）为此写了悼词。 Oraciónfúnebre。如此重要的教会人物应该主持伟大的诗人和隐士修女的葬礼似乎是合适的，但值得记住的是，他是著名的厌女症患者，一直在试图破坏苏纳·苏拉的智力活动，并使其与他的观点保持一致。修女应该守规矩。同样值得注意的是，sigüenzaygóngora后来似乎拒绝加入Oraciónfúnebre，并允许Juan de Castorena yursúa将其发表在sor Juana作品的第三部也是最后一部中，该书于1700年在西班牙出版，我将在本文的稍后部分进行深入探讨。对胡安娜（Juana）死的这种男性化对待，呼应了她一生在确立自己作为女人，修女和诗人的权威时所面临的不断斗争。实际上，在近代早期，权威，性别和书面文字的概念就深深地交织在一起。在新西班牙，胡安娜（Juana sor）的修女状况异常，她在不受悔者监督的情况下撰写世俗作品，这使她容易受到不当行为的批评，并有指控称她侵入了仅针对男性的领土。关于这一点，我想在这里通过分析专门针对sigüenzaygóngora的十四行诗以及Juana sor创作情况的分析来检验。在这看似微不足道的赞美诗中，