In 393 AD, Emperor Theodosius I issued an edict putting an end to pagan festivals. As a consequence, the Olympics, dedicated to Zeus and intertwined with sacrificial rites and festivities, could no longer be held. Modern archaeological evidence suggests that the Games may have lingered into the 5th century, yet they were already in decline, and Theodosius’ decree merely drove another nail into their coffin.
The ancient Greek ideal of the body could not survive within a Christian empire. Christianity focused on the salvation of the soul, often to the neglect of the body, and anything associated with physical display or competition was viewed with suspicion. As a result, athletic pursuits faded through the Middle Ages. Although the Renaissance revived an appreciation for the human body and its beauty, it took time before sport regained social acceptance and began to develop again.
The Byzantine Empire rose and fell, its capital, Constantinople, ultimately falling to the Ottomans in 1453. The Ottoman Empire, which encompassed all of Greece, rose in power but was already in decline by the 19th century. In 1821, a revolution succeeded in liberating part of Greece from the Ottoman rule, giving birth to the modern Greek state. (The term 'modern' is used here merely to distinguish it from ancient Greece). Internal strife—long a national spécialité—led European powers to conclude that the Greeks were incapable of self-government. Consequently, they imported a Bavarian prince, Otto, to serve as the first king of Greece. During this period, poets and writers sought to inspire the population with renewed self-confidence by invoking the nation’s glorious classical past.
It was in this spirit that, in 1833, Panagiotis Soutsos, a Constantinople-born poet, politician, and journalist, published his poem Νεκρικός Διάλογος (Dialogue of the Dead).
In his poem, Soutsos presents the ghost of Plato addressing the modern Greeks, particularly the ministers of the throne, urging them to renounce their internal quarrels and divisions.
…Wretched people, think what your Greece once was!
Can you tell me, where are your ancient centuries?
Where are your beautiful Olympic contests?
Where are your Panathenaea?
Your great ceremonies, your great theatres?…
This work was the first reference for the revival of the ancient Olympic Games, as part of the revival of the ancient Greek tradition.
Panagiotis Soutsos did not content himself merely with a poetic expression but took active steps toward the realization of these ideas. In 1834, he had the opportunity to promote his proposals in the form of a memorandum to the Minister of the Interior, Ioannis Kolettis, who, in turn, presented them to King Otto as his own. In the proposal he suggested that March 25th, the anniversary of the outbreak of the Greek war of independence, should be declared a national holiday and included thoughts on organizing grand festivals modeled on the Panhellenic Games of antiquity (the Olympic Games, the Isthmian, the Pythian, and the Nemean). The concluding lines of the memorandum referred to the splendour of the ancient Greek contests and to the essential reasons for their revival. The idea of marking March 25 as national holiday was approved, but the Olympic revival plans stalemated.
The memo failed to revive the Games. Yet it may have inspired a law passed in 1837 under King Otto, which called for a national festival featuring competitions in three categories: agriculture, industry, and the athletic games of ancient Greece: “discus, javelin, long jump, footraces, wrestling, and chariot racing” (though notably without the term 'Olympic'). Otto’s national festival, however, was never realized. On March 25, 1838, the inhabitants of the village Ag. Ioannis (ancient Letrina) near ancient Olympia, proposed to revive the Olympic Games on that very site. They envisioned holding the celebration every four years on March 25. This proposal, too, came to nothing. Seven years later, in 1845, Panagiotis Soutsos once again advocated for the Olympic revival in a public speech, but still without success.
The ideas of Soutsos would inspire both the people and later advocates of the revival. Dimitrios Vikelas characteristically notes that the notebooks containing Soutsos’s verses circulated from hand to hand and had a great influence on public opinion.
The most direct recipient and continuer of Soutsos’s efforts, however, would be Evangelis Zappas. But this will be the subject of the next post.
