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    2001-XI

    The contradictions of the Revolution: a catholic monk buried with civil rites. 

    The Franciscan monk Juan Antonio Olabarrieta was born in Mungia, Bizkaia, in 1763. After completing his studies at the Arantzazu Monastery, he set sail for the Americas. At first, he worked as a journalist in Peru, writing for the Lima Newspaper, before founding the Critical Seminary. Although still a catholic, he emerged as a staunch reformer, and was eventually arrested on charges of atheism, deism and materialism after writing a book entitled Homo Brutus while acting as a parish priest in Axuhitlán, Mexico. He escaped from prison and became a merchant, travelling between London, Paris, New Orleans and many other major cities. 
    In 1810 he appeared as a physician in Lisbon, and according to documents from that period, could speak fluent Latin and converse on philosophy, water therapy and fashion in a number of different languages. He travelled all over the world and learnt the secrets of stuffing animals, repairing watches, removing sand fleas from feet and curing the dropsy using a plant he discovered in Michoacán. He also prescribed corn-hair water and concoctions made from rue.

    He had four wives: Josefa, Joaquina, Clara and Rosa, and it was from them that he took the pseudonym by which he was known: José Joaquín de Clara Rosa. The aim of this was not to hide his real name, but rather to shock. He was a passionate revolutionary, and attacked both the Church and the Inquisition in particular. He did not, however, break with religion altogether. He defended the principles of early Christianity: the freedom to interpret the words of Christ, equality without hierarchy and the general brotherhood of man. In other words, he combined Christian teachings with the values of the French Revolution: Liberté, Egalité, Fraternité. In addition to his polemical ideas, his literary style also caused a great deal of scandal and earned him many enemies, even among his fellow liberals. 
    Indeed, it was in a prison in liberal Cadiz that he died in 1822 after being accused of conspiring against the, in his opinion, too moderate Government. Historians are uncertain as to whether he died from natural causes or from poison, and if this was the case, whether the culprits were his enemies or his allies, who may have feared that he would denounce them. His funeral, like his life, was surrounded by scandal. On his deathbed, he refused to let any monks or priests near him, and he omitted the usual declaration of catholic faith from his last will and testament, telling those by him to stop talking nonsense. He stated his wish to be buried without habit, crosses, religious hymns or churches, all of which he substituted for civil symbols:
    It is my wish that, on my death, I be clothed in my everyday trousers, boots and coat and placed  in a coffin with the book of the Constitution lain open in my hands, and copies of all my works placed one by one beside my body. Give 50 paupers from the Hospice one duro each to attend my funeral holding candles and laurel branches. Give every young boy you can find one peseta each to sing patriotic songs with the musicians and let my body be taken through the streets past the plaque of the Constitution before arriving at my final resting place. 
    He was, as far as we know, the first Basque to be buried by civil, rather than religious rites. An ex – monk who defied the Church with his writings. He never lost his gift as a preacher, and one of the only things he ever wrote in the Basque language was a phrase taken from the sermons of countless Basque priests: agur, nere adisquideac (goodbye, my friends). 

     
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