He repented and pleaded to be reinstated, but the head of the Jesuits, the General of the Order, rejected his plea, saying "The cause of the expulsion of this person is so disreputable, as he himself confesses, that he does not deserve this boon [of being readmitted].

He became a secular priest without a parish or a steady income, so the multiple offices he sought during his lifetime were to support himself and his extended family, all of whom, including his father, were dependent on him to the end of his life.

He studied at the Real y Pontificia Universidad de México (Royal and Pontifical University of Mexico) following his dismissal from the Jesuits, and excelled at mathematics and developed a lifelong interest in the sciences.

When a faculty position in Mathematics & Astrology (when he held it he taught mainly astronomy) was available, Sigüenza sought to compete for it, although he did not hold a doctoral degree in the subjects.

[6] One of his biographers suggests that his absences from the university might be attributable to his disdain for astrology, which he considered "a diabolical invention and consequently, alien to science, method, principle and truth.

The Tyrolean Jesuit Eusebio Kino, who had come to New Spain to evangelize on the northern frontier, met Sigüenza at his home in Mexico City.

The warm feelings between the two soured quickly, with Sigüenza believing that Kino belittled Mexican-born Spaniards' (creoles) level learning.

As royal geographer, he participated in the 1692 expedition to Pensacola Bay, Florida under command of Andrés de Pez, to seek out defensible frontiers against French encroachment.

[11] He also served as Chief Almoner for the Archbishop of Mexico, Don Francisco de Aguiar y Seijas, distributing alms to poor women, a charity the "misogynistic prelate could not abide.

However, new archival evidence discovered by Fabio López Lázaro (2007, 2011), José F. Buscaglia (2009, 2011), and A. Margarita Peraza-Rugeley (2013) proves that this incredible story of a Puerto Rican taken captive by English pirates off the Philippine Islands is a historical account, not a fictional one.

[13][14][15] López Lázaro was the first to discover archival evidence (published in 2007) for the historical existence of Ramírez, his meeting with the Viceroy of New Spain, and the writing of Los infortunios in 1690.

[13] Buscaglia corroborated the existence of Alonso Ramírez as a true historical figure in 2009, citing his marriage certificate and pinpointing with exactitude, after two expeditions to the coast of Bacalar, the site of his shipwreck.

According to López Lázaro's analysis, the book was commissioned by the Spanish administration during the war against Louis XIV to solidify Madrid's commitment to the struggle against French colonial rivals and their buccaneer collaborators but also to warn them about Spain's unreliable English and Dutch allies.

[17] In the same edition, Buscaglia furnishes concrete proof of having found the shipwreck of Ramirez's frigate in Punta Herradura, on the coast of Yucatán, Mexico.

It is unclear at what point the two made their acquaintance, but they lived a short distance away from each other, he in the Amor de Dios Hospital and she in the convent where she had taken vows following a time spent in the viceregal court.

Although Sor Juana was cloistered, the Hieronymite order followed a more relaxed rule and nuns could have visitors in the locutorio or special room for conversation in the convent.

The text of that address is now lost, but in 1680 he had praised her, "There is no pen that can rise to the eminence that hers o'ertops...[the fame of] Sor Juana Inés de la Cruz will only end with the world.

When Sigüenza made his will shortly before his death, he was very concerned about the fate of his library, since its "collection has cost me great pains and care, and a considerable sum of money.

But his most lasting impact on the history of the apparition was his assertion that the Nican mopohua, the Nahuatl-language rendition of the narrative, was written by Antonio Valeriano, a conception that persists to this day.

Sigüenza's work was entitled Theater of Political Virtues That Constitute a Ruler, Observed in the Ancient Monarchs of the Mexican Empire, Whose Effigies Adorn the Arch Erected by the Very Noble Imperial City of Mexico.

[27] Also represented was the god Huitzilopochtli, whom Sigüenza claimed was not a deity but a "chieftain and leader of Mexicans in the voyage that by his command was undertaken in search of the provinces of Anahuac.

He hoped that "on some occasion the Mexican monarchs might be reborn from the ashes to which oblivion had consigned them, so that, like Western phoenixes, they may be immortalized by fame" and be recognized as having "heroic ... imperial virtues.

"[34] It is a major source for the Spanish version of events, published as "Letter of Don Carlos de Sigüenza y Góngora to Admiral Pez Recounting the incidents of the Corn Riot in Mexico City, June 8, 1692.

Tensions rose significantly in the capital, and came to a flashpoint when neither the viceroy nor the archbishop, to whom the crowd of petitioners appealed as legitimate authorities, would meet directly with them.

Following the failed attempt to get any official audience or promise of aid, the crowd began throwing stones and set fire to the major buildings around the capital's principal square.

[38][39] In 1693, he (along with Admiral Andrés de Pez y Malzarraga), set sail from Veracruz, Mexico and discovered the East Bay River of Florida and the land where the city of Navarre is now located.

He explicitly laid out the reasons and concerned that this radical step might be opposed on religious or other grounds by his relatives, he said "I ask in God's name that this [autopsy] be done for the common good, and I command my heir not to interfere, for it matters little that this be done to a body which, within a few days, must be corruption and decay.