Britomartis was a Greek goddess of mountains and hunting, worshipped on the island of Crete. She was sometimes believed to be an oread, or a mountain nymph, but she was conflated or syncretized with Artemis and Aphaea, the "invisible" patroness of Aegina, she is known as Diktynna. According to Solinus, the name'Britomartis' is from a Cretan dialect. Solinus identifies her explicitly as the Cretan Artemis. Hesychius of Alexandria equates the Cretan word βριτύ with Greek γλυκύ'sweet'. Other scholars have argued that Britomartis 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 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 fitted her into a Classical context: Britomartis, called Dictynna, the myths relate, was born at Caeno in Crete of Zeus and Carmê, the daughter of Eubulus, the son of Demeter.
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. She was known as Dicte; this myth element "explains" the spread of the Cretan goddess's cult to Greece. Didorus 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. 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, 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 suggested. In the second century CE, the Greek writer Pausanias describes Britomartis saying, "She was made a goddess by Artemis, she is worshipped, not only by the Cretans, but by the Aiginetans."
A xoanon, a wooden cult statue, of Britomartis carved by Daedalus, sat in the temple of Olous. In Chersonesos and Olous, she was portrayed on coins, showing that she was worshipped in those cities; as Diktynna, her face was pictured on Cretan coins of Kydonia and Phalasarna as the nurse of Zeus. On Crete, she was connected with the mountain -- 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 and between Ambrosus and Anticyra in Phocis, where, as Artemis Diktynna, her cult object was a black stone worked by Aeginetans, but she was 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, found on Linear B may be another form of Diktynna. Britomartis was worshipped as Aphaea on the island of Aegina, where the temple "Athena Aphaea" stood.
A temple dedicated to her 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 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. 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, Harvard University Press. Online version at the Perseus Digital Library
Alphonsus "Alfie" Lambe was an Irish-born Roman Catholic lay-missionary and Envoy of the Legion of Mary to South America. Born at Tullamore, County Offaly to a farming family, as a youth he considered a vocation with the Irish Christian Brothers but withdrew due to chronic poor health; as the Legion's Envoy beginning in 1953, he went to serve in Colombia, Uruguay, Brazil, as well as Argentina, where he died in Buenos Aires at age 26 from stomach cancer. He is interred in Buenos Aires's Recoleta Cemetery. A Cause for Canonization for Lambe was introduced by the Archdiocese of Buenos Aires in 1978 and concluded on 26 March 2015. Profile of Alphonsus Lambe @ philadelphiasenatus.com Alphonsus Lambe Spanish web site
The CWS T-1 was the first serially-built car manufactured in Poland. A series of different cars based on the T-1 chassis designed by Tadeusz Tański of the Centralne Warsztaty Samochodowe, it was the only motor car that could be dismantled and put together again with one tool, since all its screws and bolts had the same diameter. Although the car was designed in 1922, it was not until 1925. Between 1925 and 1932 500 CWS T-1 were manufactured in a variety of versions. Among them were. However, in 1932, a license for the Polski Fiat was purchased from Italy and the Italian head of the Fiat holding demanded that the sale of CWS cars be stopped; the Polish authorities obeyed and the CWS-1 was withdrawn from production. Photo of CWS display at Poznan show