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Perhaps the most important symbol in The Persians is Queen Atossa’s prophetic dream of Xerxes attempting to yoke to his chariot two massive women, one Asian (or an inhabitant of lands to the east of Greece), and one Greek. Xerxes successfully subdues the Asian woman, but the Greek woman breaks her bonds and knocks Xerxes to the ground. Some scholars note that this is among the earliest literary depictions of a dream, demonstrating the developing psychological depth both of Aeschylus’s writing in particular and of Greek tragedy in general.
The chorus opens the play by setting a tone of great anxiety for the residents of Susa, now that Xerxes and his armies have left the capital city unmanned. In this atmosphere of dread, Atossa describes her dream of two women: “one arrayed in Persian, the other in Doric robes, outstandingly superior in stature to the women of real life, of flawless beauty and sisters of the same stock: one, by the fall of the lot, was a native and inhabitant of Greece, the other of the Orient” (Lines 183-87).
The first woman symbolizes the Greek city states, while the second represents the Persian Empire. Interestingly, Aeschylus casts them, at first, as equals—coming from the “same stock,” they indicate the closeness of cultures in the Mediterranean world. Xerxes’ attempt to “yoke” these women to his chariot represents his attempt to annex Greece. However, Xerxes cannot subdue the Hellenic city-states: in the dream, the Greek woman “tore the harness from the chariot with her hands, dragged it violently along without bridle or / bit, and smashed the yoke in half” (Lines 195-97). Atossa’s dream warns her of her son’s failure before she actually learns of it.
Costuming was important to the expression of character in Greek tragedy. Each actor wore a mask that featured a specific, exaggerated facial expression, helping the audience interpret intentions and motivations. Clothing indicated many things, including a character’s gender (necessary because only men were allowed to act in the Dionysia festival) and social status. The opulent quality and color of Xerxes’ costume would have conveyed his position as supreme ruler of the Persian Empire.
This is why the fact that Xerxes “tore his robes, uttering a piercing cry of grief” (Line 467) upon realizing his defeat is so important. Rending one’s clothes was a cultural expression of grief, a ritual Greek tragedy often relied on to convey heightened emotion. Although we do not get to see Xerxes actually rip up his clothing, much is made of this mutilation of his symbols of office. Darius recognizes that “Because / of his grief at the disaster, all the threads of his richly decorated / garments are torn and in rags around his body” (Lines 834-36) and bids Atossa to return to the palace to fetch new clothing proper to Xerxes’ rank.
Xerxes empty quiver is the only other piece of attire described by stage directions. Just as his torn robes indicate his public shame, this useless and ineffectual weapon of war symbolizes the failure of his army. Xerxes embodies Persia’s newly impotent state.
Long lists of heroes along with their honors and titles were a common motif in ancient literature, occurring frequently in Homer’s Iliad and Odyssey. The play opens with one such catalogue, as the chorus’s first ode describes the Persian Empire’s best warriors who followed Xerxes into battle: Amistres, Artaphrenes, Megabates, Artembares, Masistres, Himaeus, Pharandaces, and Sosthanes of Persia; Susiscanes, Arsames, and Ariomardus of Egypt; Mitragatjes, Arcteus, Mardon, and Tharybis of Lydia; and a large unnamed host from Babylon. While Aeschylus invented many, if not all, of these men, this catalogue’s length demonstrates the power and breadth of Xerxes’ demesnes. Later, when the messenger reports many of these same men floating dead in the ocean in the aftermath of the battle, the extensive list of names amplifies the scope of Persia’s defeat. While the chorus’s catalogue portrays these men in their glory, the messenger’s eyewitness account depicts their grisly end: “Artembares, the commander of ten thousand / and horse, is being pounded against the rugged shores of / Sileniae” (Lines 302-304). This juxtaposition lays the groundwork for the lamentations that end the play.
By Aeschylus
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