Britomartis (Greek: Βριτόμαρτις) was a Greek goddess of mountains and hunting, who was primarily worshipped on the island of Crete. She was sometimes believed to be an oread, or a mountain nymph, but she was often conflated or syncretized with Artemis and Aphaea, the "invisible" patroness of Aegina. She is also known as Diktynna (Δίκτυννα; derived by Hellenistic writers as from δίκτυα [diktya], "hunting nets").
In the 16th century, the naming of a character identified with English military prowess as "Britomart" in Edmund Spenser's knightly epic The Faerie Queene (probably just because "Brit" seemed to fit well with "Britain", with "mart" from Mars, the god of war) led to a number of appearances by "Britomart" figures in British art and literature.
According to Solinus, the name 'Britomartis' is from a Cretan dialect; he also says that her name means virgo dulcis, or "sweet virgin". Solinus also identifies her explicitly as the Cretan Artemis. Hesychius of Alexandria also equates the Cretan word βριτύ (britý) with Greek γλυκύ (glyký) 'sweet'. Other scholars have argued that Britomartis ("sweet maid") is an epithet that does not reveal the goddess's name, nor her character, instead arguing that it may be an apotropaic euphemism.
The goddess was frequently portrayed on Cretan coinage, either as herself or as Diktynna, the goddess of Mount Dikte, Zeus' birthplace. As Diktynna, she was depicted as a winged goddess with a human face, standing atop her ancient mountain, grasping an animal in each hand, in the guise of Potnia Theron, the mistress of animals.
By Hellenistic and Roman times, Britomartis was given a genealogical setting that cast her into a Classical context:
Britomartis, who is also called Dictynna, the myths relate, was born at Caeno in Crete of Zeus and Carmê, the daughter of Eubulus who was the son of Demeter; she invented the nets (dictya) which are used in hunting.
The third hymn to Artemis by Callimachus tells how she was pursued by Minos and, as Diktynna, "Lady of the Nets", threw herself into fishermen's nets to escape him; thus rescued, she was taken by the fishermen to mainland Greece. She was also known as Dicte. This myth element "explains" the spread of the Cretan goddess's cult to Greece. Diodorus Siculus found it less than credible:
But those men who tell the tale that she has been named Dictynna because she fled into some fishermen's nets when she was pursued by Minos, who would have ravished her, have missed the truth; for it is not a probable story that the goddess should ever have got into so helpless a state that she would have required the aid that men can give, being as she is the daughter of the greatest one of the gods.
Strabo notes she was venerated as Diktynna only in western Crete, in the region of Cydonia, where there was a Diktynnaion, or temple of Diktynna. "Oupis [Artemis], O queen, fairfaced Bringer of Light, thee too the Kretans name after that Nymph," Callimachus says. "She passed her time in the company of Artemis, this being the reason why some men think Diktynna and Artemis are one and the same goddess," Diodorus Siculus (5.76.3) suggested.
A xoanon, a wooden cult statue, of Britomartis, allegedly carved by Daedalus, sat in the temple of Olous. In Chersonesos and Olous, she was often portrayed on coins, showing that she was worshipped in those cities; the festival Britomarpeia was held in her honor. As Diktynna, her face was pictured on Cretan coins of Kydonia, Polyrrhenia and Phalasarna as the nurse of Zeus. On Crete, she was connected with the mountain where Zeus was said to have been born—Mount Dikte. On some early Britomartis coins of Kydonia, the coin was manufactured as an overstrike of specimens manufactured by Aegina.
Temples dedicated to her existed in Athens, Sparta, Massalia and between Ambrosus and Anticyra in Phocis, where, as Artemis Diktynna, her cult object was a black stone worked by Aeginetans, but she was primarily a goddess of local importance in Western Crete, such as Lysos and West of Kydonia. Her temples were said to be guarded by vicious dogs stronger than bears. A temple dedicated to the goddess was erected in ancient times on Mount Tityros near Cydonia. Another name, Pipituna, found on Linear B may be another form of Diktynna.
Britomartis was worshipped as Aphaea primarily on the island of Aegina, where the temple "Athena Aphaea" stood. A temple dedicated to her also existed at the Aspropyrgos on the outskirts of Athens.
Britomart figures in Edmund Spenser's knightly epic The Faerie Queene, where she is an allegorical figure of the virgin Knight of Chastity, representing English virtue—in particular, English military power—through a folk etymology that associated Brit-, as in Briton, with Martis, here thought of as "of Mars", the Roman war god. In Spenser's allegory, Britomart connotes the Virgin Queen, Elizabeth I of England.
In his retelling of the King Arthur legends, Arthur Rex, author Thomas Berger suggests that Queen Guinevere may have become a powerful female knight known as Britomart after the death of the King.
- K. Pilafidis-Williams, The Sanctuary of Aphaia on Aigina in the Bronze Age (Munich: Hirmer) 1998, describes the distinctive local cult but is cautious in retrojecting the later cult of Aphaia to describe Britomartis at Aigina; the explicit identification of Britomartis and Aphaea is in Pausanias, 2.30.3, and in Diodorus Siculus, v.76.3.
- For example, "... all but caught, she leapt into the sea from the top of a cliff and fell into the nets of fishermen which saved her. Whence in after days the Kydonians call the Nymphe Diktyna (Lady of the Nets) and the hill whence the Nymphe leaped they call the hill of Nets (Diktaion)," Callimachus, Ode 3 to Artemis, 188ff.
- Solinus, ix.8.
- Noted by H. J. Rose, A Handbook of Greek Mythology (New York) 1959:117, citing Theodor Mommsen's edition, 1864.
- "A deeper source of Cretan Britomartis", on paleoglot.blogspot.ca.
- A Christian parallel may render this observation even clearer: Mater dolens, "grieving mother", identifies the Blessed Virgin, but none of the four attributes—"grieving, mother, blessed, virgin"— gives her name, Mary.
- "Her name is supposed to mean the 'Good Maiden' — which like Aristaios and Kalliste, may be a euphemism for its opposite, the Maiden of Death." (Carl A.P. Ruck and Danny Staples, The World of Classical Myth [Carolina Academic Press], 1994:113).
- Diodorus Siculus, 5.76.3.
- Pausanias, 2.30.3.
- C. Michael Hogan, Cydonia, The Modern Antiquarian, Jan. 23, 2008
- RE, s.v. "Diktynna", col. 584-588.
- Pausanias, 10.36.5, saw on the high ground between the two cities "a sanctuary of Artemis surnamed Dictynnaean, a goddess worshipped with great reverence by citizens. The image is of Aeginetan workmanship, and made of a black stone."
- Philostratus, Life of Apollonius of Tyana, 8. 30.
- "The Minoan Deities Named: An Archaeologist Gleans Goddesses and Gods from Linear A". Archived from the original on September 20, 2012. Retrieved January 8, 2012.
- Diodorus Siculus, Library of History, Volume III: Books 4.59-8. Translated by C. H. Oldfather. Loeb Classical Library No. 340. Cambridge, Massachusetts: Harvard University Press, 1939. ISBN 978-0-674-99375-4. Online version by Bill Thayer
- Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library.
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