| Pheme | |
|---|---|
Personification of Fame | |
.jpg) Sculpture of Fama with a trumpet and wings on the dome of theDresden Academy of Fine Arts | |
| Major cult center | Athens |
| Symbol | Trumpet |
| Gender | Female |
| Equivalents | |
| Roman | Fama |
InGreek mythology,Pheme (/ˈfiːmiː/FEE-mee;Greek:Φήμη,Phēmē), also known asOssa ("Rumor") inHomeric literature, was the divinepersonification of fame, renown, and rumors. Her equivalent inRoman mythology,Fama, was likewise the personification of fame, and was depicted similarly in Roman literature and art. Both goddesses represented the two-sided nature of fame; those in their favor received notability and praise, while those subject to their wrath were haunted by scandal and rumors.
The Greek wordpheme is related to Φάναι "to speak" and can mean "fame," "report," or "rumor." TheLatin wordfama, with the same range of meanings, is related to the Latinfari ("to speak"), and is, through French, theetymon of the English "fame."[1]
As aallegorical deity, Pheme did not have associated mythology nor a place in thepantheon. While there is no survivingancient art depicting her, she has appeared as a figure in ancient literature.[2] The oratorAeschines discussed her role as a goddess in his speechAgainst Timarchus, where he described her as being able to reveal a man's true character, whether they be dead or alive.[3] Additionally, as he did not have concrete proof of his defamatory accusations against Timarchus, Aeschines symbolically called upon Pheme to be his witness.[4]Hesiod discussed Pheme in a more negative light in hisWorks and Days— describing her as a mischievous figure whose gossip never truly dies away.[5]
Sophocles described Pheme as a daughter ofElpis: a minor goddess of hope.[6] Some scholars have proposed a potential connection between Pheme andHermes, as they both acted as messenger gods.[7]
Pheme was worshipped inAthens, although scholars do not know to what extent. Analtar to the goddess was established in theagora as early as the 5th century BCE, and remained active until the imperial era.[8][2][9] It may have been dedicated to commemorate the news of a victory ofCimon's over thePersians inPamphylia.[3] The news of the victory travelled extremely quickly— as if by divine intervention— and this was attributed to the goddess. Alternately,Procopius of Gaza claimed the altar was erected to celebrate the Greek victory in theBattle of Mykale in 479 BCE.[10]
In theOdyssey andIliad, a divine personification ofossia ("rumor") appears. In theIliad, Ossia acted as a messenger ofZeus, urging men to receive take up arms at the behest ofAgamemnon andNestor.[11] In theOdyssey, Ossia again acted as a messenger; she travelled through the city spreading the news ofOdysseus' massacre ofPenelope's suitors.[12]
InRoman mythology, Fama was the personification of fame and renown, and was often pictured with wings and a trumpet.[13] Like Pheme, she was not the subject of acult, and did not have associated mythology.
In Book 4 of theAeneid,Virgil describes Fama as a monstrous creature and a "great ill" who appears to spread news ofDido andAeneas' relationship. She is aTitan and daughter ofGaia, borne as an act of revenge against theOlympians. She moves across the earth— so tall that her head is hidden by the clouds— with wings and a massive body covered in feathers, eyes, ears, and mouths. She never sleeps, and perpetually spreads news and rumors, with her favorite thing to spread being news of current or future misfortunes.[14]
While Virgil was undoubtedly influenced byHomer andHesiod's depictions of the goddess, this version of Fama was largely his own creation. Interestingly, while his version of Fama is a fairly malicious force, she does not spread lies about Dido and Aeneas' relationship.[15]
InOvid'sMetamorphoses, less attention is given to Fama herself; instead, her home is the focus, and her physical form is not described.[16] She resides where the land, sea, and heavens meet, hearing and seeing all. Her house is made ofbrass, the walls of which capture and echo rumors, both true and false. There are thousands of windows, no gates or doors, and a tower where the goddess can sit and overlook the earth. The building is never silent; it is occupied by roaming crowds of rumors that come and go, warping and spreading what they hear.[17][9]
Fama is referenced multiple times inStatius'epic poemThebaid, which recounts brothersEteocles andPolynices' conflict over the throne ofThebes. In the text, Fama is a messenger, but only appears to spread rumor between cities; she does not involve herself in local or low-stakes rumors and gossip.[18] WhenAdrastus, king ofArgos, pledges to marry off his daughters, Fama is described as a troublesome force, further inflaming relations between Argos and Thebes:
"Rumor [Fama] goes through allied cities, and is busy far in the neighboring countryside... nor less does the same troubler goddess leap upon Ogygian Thebes. With all her wings she overspreads the city and affrights the Labdacian ruler with echoes of the night just passed: she chants of guests and weddings, pacts of royalty and mingling of families, and now (such license has the monster, such her madness!) of war."
— Statius,Thebaid, 2.201–13
Later, Fama andMars work together to inspire the Argives to take up arms, and once they are successful, she appears to spread news of the Argive forces preparing to lay siege to Thebes. In Thebes, she spreads rumors of cavalries on the shores ofAsopus, ofBacchanals in the forests around the city, ofDirce soaked in blood, the return of theSphinx, and other outrageous and terrifying untruths.[19] Statius describes her as moving faster and more nimbly when bringing painful news.[20][18]
InEnglish Renaissance theatre, Rumour was a stock personification, best known fromWilliam Shakespeare'sHenry IV, Part 2 in the quote "Open your ears; for which of you will stop The vent of hearing, when loud Rumour speaks?". James C. Bulman'sArden Shakespeare edition notes numerous lesser known theatrical examples.[21]
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