Sor Juana, chamana

In Mexican history, two great poets—Sor Juana and María Sabina—are compared. Although Sor Juana never practiced as a healer, she knew the magic of indigenous herbs and felt that her verses had been "bewitched" by them. Her writing is described as imbued with a spell "poured" onto it by indigenous magicians, raising the question of whether they inspired her singing and she was merely a vehicle. This paper analyzes Sor Juana's relationship with magic.

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Abstract

In Mexican history there are two great poets: Sor Juana and Maria Sabina. We could called Sor Juana: Juana Sabina, the Wise. Although she never practiced medicine, she did know the magic of Indian herbs and felt that his verses had been "bewitched" by them. His "letters" have been bewitched by the Indians, his singing is imbued with a spell "poured" on it, like a concoction of indigenous magicians. Might even wonder if it is not they who inspire her singing and she is just a vehicle. This paper analyses the relationship of Sor Juana with magic.En la historia mexicana hay dos grandes poetas: sor Juana y María Sabina. A sor Juana la podríamos llamar Juana Sabina –la Sabia. Y aunque nunca ejerció de curandera, sí conocía las yerbas mágicas de los indios y sintió que sus versos habían sido “hechizados” por ellas. Sus “letras” han sido hechizadas por los indios, su canto está imbuido de un hechizo “derramado” en él, como un brebaje, por los magos indígenas. Hasta podría preguntarse si no son ellos los que inspiran su canto y ella es sólo un vehículo. Este artículo analiza la relación de Sor Juana con la magia