NOTES
INTRODUCTION
1. As quoted in Kate Risse, âStrategy of a Provincial Nun: Sor MarĂa de JesĂșs de Ăgredaâs Response,â Ciberletras 17 (2007): 8.
2. Alonso de Benavides, The Memorial of Fray Alonso de Benavides, 1630, trans. Emma Augusta Burbank Ayer (Chicago: Priv. Print. [R. R. Donnelley and Sons Co.], 1916). Cited hereafter as 1630 Memorial. Translations in the text are mine unless otherwise indicated.
3. The 1916 edition of Fray Benavidesâs 1630 Memorial (notes by Frederick Webb Hodge and Charles Fletcher Lummis, translation by Emma Ayer) is the most frequently cited English language version of the narrative. In its notes, editors Hodge and Lummis dismiss Sor MarĂaâs travel to New Mexico out of hand: âThe miracles she claimed to have performed were marvelous in the extreme. . . . Some of the tribal names mentioned by Mother MarĂa de JesĂșs, as might be expected, were, like the journeys themselves, creations of the imaginationâ (Benavides, 1630 Memorial, note 2 on 189â90). They cast aspersions on the nunâs temperament using a strange and recursive logic that attributes to Sor MarĂa far more agency than historical documents indicate she exerted: âThe so-called mystical manifestations of Maria de JesĂș as set forth in her La MĂstica Ciudad are characteristic of those she professed to have had in connection with the Indians of New Mexico. We have an inkling of these in the Memorial of Benavides, and have already seen that he visited the nun at Ăgreda in 1631 where he had every opportunity to hear from the ladyâs own lips of her marvelous âflightsâ to New Mexico. . . . This no doubt will prove sufficient to indicate the mental character of his nun. For other performances to which she laid claim, see the letter of Benavides, together with her own communicationâ (ibid., note 55 on 276, 278). In Mexican historian Fernando de Ocaranzaâs 1934 transcription of the 1631 letter written by Fray Benavides and Sor MarĂa to the friars in New Mexico, in which Sor MarĂaâs travels to New Mexico are described, Ocaranza derisively comments at the documentâs conclusion: âAsĂ terminĂł el âtransladoâ de la carta, donde nos refiere Fr. Alonso de Benavides, su maravilloso cuento de hadasâ (Thus concluded the âexcerptâ of the letter, in which Fray Alonso de Benavides recounts for us his marvelous fairy tale); Fernando Ocaranza, Establecimientos franciscanos en el misterioso reino de Nuevo MĂ©xico (MĂ©xico, 1934), 84. Even Sor MarĂaâs earliest English-language biographer and advocate, T. D. Kendrick, viewed her travels with misgivings: âAll this means that it is not unfair to suggest that the gullibility of Father Benavides [in believing Sor MarĂa had traveled to New Mexico] must almost have equaled that of Father Marcos of Nice [Fray Marcos de Niza], and that the tale of their nun told by the Jumanos, assuredly with the Virgin Mary in mind, was as fictitious as a tale told by the Turkâ; T. D. Kendrick, Mary of Ăgreda: The Life and Legend of a Spanish Nun (London: Routledge & K. Paul, 1967), 55.
4. As historian Ronald Rittgers has critically commented of historical scholarship on miracle narratives: âWe can allow that people in the past believed in such things, and we can concede that some of our colleagues do as well, but we insist that such beliefs have no place in the modern historianâs craft. . . . Our culture will not abide intrusions of the transcendent and the supernatural into the interpretation of history. Our purview and our methodology are both strictly mundane, that is, this-worldly; we operate in a closed universeâ; Rittgers, ââHe Flewâ: A Concluding Reflection on the Place of Eternity and the Supernatural in the Scholarhip of Carlos M. N. Eire,â in A Linking of Heaven and Earth: Studies in Religious and Cultural History in Honor of Carlos M. N. Eire, ed. Emily Michelson, Scott K. Taylor, and Mary Noll Venables (Farnham, Surrey: Ashgate, 2012), 205â6.
5. Studies of this nature include Marilyn H. Fedewa, MarĂa of Ăgreda: Mystical Lady in Blue (Albuquerque: University of New Mexico Press, 2009); Servite Fathers, The Age of Mary: An Exclusively Marian Magazine, âThe Mystical City of Godâ Issue (January-February 1958); see http://www.bookemon.com/flipread/681374/the-age-of-mary-magazine-january-february-1958#book; ZĂłtico Royo Campos, Agredistas y antiagredistas: Estudio histĂłrico-apologĂ©tico (Totana: TipografĂa de San Buenaventura, 1929).
6. Maria de JesĂșs de Ăgreda and Joseph XimĂ©nez Samaniego, Mystica ciudad de Dios . . . : Historia divina, y vida de la Virgen Madre de Dios . . . : Manifestada en estos ultimos siglos por la misma Señora Ă su esclava Sor MarĂa de Iesus . . . âPrologo galeatoâ and âRelaciĂłn de la vida de la venerable madre Sor MarĂa de Jesusâ (Madrid: B. de Villa-Diego, 1670).
7. A representative selection of such studies of early modern womenâs writing in Spanish America might include the following: Ellen GunnarsdĂžttir, Mexican Karismata: The Baroque Vocation of Francisca de los Ăngeles, 1674â1744, Engendering Latin America (Lincoln: University of Nebraska Press, 2004); Nora Jaffary, False Mystics (Lincoln: University of Nebraska Press, 2004); Electa Arenal, Schlau Stacey, and Amanda Powell, Untold Sisters: Hispanic Nuns in Their Own Works, rev. ed. (Albuquerque: University of New Mexico Press, 2010); Kathleen Ann Myers and Amanda Powell, A Wild Country Out in the Garden: The Spiritual Journals of a Colonia...