Why I Am A Pagan

There seems to be a debate going on in the Pagan community regarding its very name: should we call ourselves Pagan or not? Many have voiced their views, so here's mine.

Before I express my view on why I prefer the term Pagan for myself, I want to present some background as well as the definitions I use and have designed as a student of Theology.

Definitions of Paganism:

What is Paganism?

Paganism is the whole of those religions, spiritual paths and faiths that are a) inspired, b) influenced, c) based on, d) revivals/reconstructions and/or continuations of old and ancient religions and systems of belief and worship of the Old World (Europe, Mediterranean lands and Mesopotamia), which are simultaneously NOT parts of the Abrahamic religions (Judaism, Christianity, Islam and all their "heresies" and related faiths).

Paganism is divided into: a) Paleo-Paganism, b) Meso-Paganism and c) Neo-Paganism.

Paleo-Paganism includes the ancient religions and systems that resided within the borders of the Old World (e.g. ancient greek religion, anglo-saxon/norse faiths, sumerian religion etc).
Meso-Paganism refers to the various revivals (mostly short-termed and with little numbers in followers) of the ancient religions and faiths during the Middle-Ages, hence the "meso" prefic, meaning "middle". An example of this is Georgius Gemistus Plethon, who lived during the later Byzantine times and advocated a return to the Olympian Gods. He followed a neoplatonic, archaic-esque, eclectic one could say, form of the Hellenic religion.
Neo-Paganism is the term referring to the whole of those religions and belief systems bearing the characteristics mentioned in the above, first definition of Paganism and which are followed AFTER the 18th century (aka in the modern times).

Now, some background. I realize that in countries such as the USA and the UK, with the decades-old presence of Wicca and with the growth and publicity Wicca has acquired, "Pagan" sounds to lots of people as "Wiccan-ish". Let me inform you that in Greece, it's nothing like that. Wicca is surely known here, but it has almost no actual presence and influence. We have Masonic Lodges as well as A.:.A.:. initiates and an OTO branch but we have zero Wiccan Traditions and covens, save for some obscure Eclectic gatherings.

Our major Pagan population are the Hellenic Recons. Unfortunately, there are lots of problems with that group. First, they are (and in many cases, rightfully) associated with ethnicist and extremist political parties and ideologies. Some of the most vocal organizations (YSEE, Church of Hellenes etc) often engage in bickering and fights over who hosts what event, attacks on Christianity using the most degrading of expressions, dogmatic and ethnicist behaviour etc. All that overwhelms and overshadows any productive work they might yield.

In addition, the no. 1 word used, by media and (academic) texts on Pagan religions is "idolatry". Some theology books (such as the ones I have for my university) use the term "polytheism" to denote all non-Abrahamic religions when comparing them with Christianity as a religious subcategory. Pagan religions are also treated (in university nonetheless!) as dead religions and any modern systems, be them reconstructions/revivals or not, are considered fruitless and unrelated cults or "phases".

Paganism, from my experience with other Greeks, is associated with nature and polytheism. It is not dominated by Wicca, it is not tainted linguistically (since few Greeks are aware of the Latin meaning).

My personal reasons for using Pagan as a self-identifying super-label (the specific name of my path is NeoHellenic Witchcraft) are as following:

1. It is an evolved word no longer being used with the exact meaning of its Latin origin (like "gay" is no longer used with its older meaning of "happy").

2. According to the definitions I provided, it is a term applicable on exactly those religions that often choose to call themselves Pagan (as opposed to, let's say, Hindus or First Nations who abhor the term); the religions being those within the Old World, which is exactly where the Latin term would have been used in any meaningful context.

3. Within Greece, it is a relatively "clean" term, without the burden/taints it has in the USA, the UK etc.

4. It has been, so far, the only term to fully encompass and thoroughly fit my path when I need to present it to non-Pagans (polytheist, Ethnic Hellene, Witch etc apply only on PARTS of my path and leave out other core elements).

In conclusion, I am and will identify myself as PAGAN. I must also note that as a theologian, in any and all possible projects of mine where Pagan religions are mentioned, I will use it as a valid categorizing label. Of course, I will indicate that some/all members of this or that system self-identify differently.

My Religious Calendar

As an active follower of Hellenic Polytheism (as opposed to purely academic or arm-chair follower) I have various sacred days I observe and note. I am still in the process of creating a full calendar of sacred days. Specifically, I have solidified the sacred month model (a Gregorian-based version of the Attic lunar month) and certain annual sacred days. Still, I have to expand the annual observances to include other important deities (and festivals!) in my practice.

Here's the calendar's form so far:

1st of each month: Noumenia (Household deities and Selene)
2nd of each month: Agathos Daemon
3rd of each month: Athena
4th of each month: Aphrodite, Eros, Herakles, Hermes
5th of each month: (originally an "empty" day as there are no or few known festivals on this date) Hekate and the local Nymphs
6th of each month: Artemis
7th of each month: Apollon
8th of each month: Poseidon, Theseus

New Moon: Hekate, Selene
Full Moon: Selene

Final day of each month: Hekate (Hekate's Deipnon)

Annual Festivals:

Spring Equinox
April 1st, 2nd, 3rd (Artemis' Days)
May Day
Summer Solstice
August 13th (Hekate's Fires)
Autumn Equinox
October 31st/November 1st (Samhain) - Hekate's Night/Blades
November 16th (Hekate's Keys)
November 30th (Great Hekate's Deipnon - Hekate's Ropes)
Winter Solstice
New Year's Eve/Day

I want to incorporate more traditional Hellenic festivals such as Anthesteria. This however requires research and careful, thoughtful modification.

Dedication to Hekate

Let me begin this post by saying that I am typing while visibly trembling.. I am shaken, physically, mentally, spiritually... I am Hers. I am Hers now... I feel my mind filled with Her names.. My soul is crying for Her... Even my very body is shaking with Her memory...

Dedication is POWERFUL.

The rite itself was fairly simple.. On the floor, a napkin, a lit white candle, an old key, a small piece of cake, blessed salt water, athame and myself.. Myself? Hardly. I called all familiar beings in attendance and for witnessing this dedication. Gods, daemons, ancestors... All here to observe, confirm and witness... And in the very centre of the focus lay She, the Queen of the Night, the Mighty Initiatrix, the Cosmic Soul, my Goddess, HEKATE.

I did not plan the ritual ahead of time.. I decided it would be best if it came out of my inspiration and the influence of the Gods right there and then. I only had one thing decided, that the primary offering would be a drop of my blood, to seal and symbolize the offering of my whole self, the dedication.

It worked... not as I expected. As I sat there, calling Her in Her many names... Crying out for Her, presenting myself before Her, pledging myself to Her service.. for life. I swore no oaths, I took no vows... Yet this simple statement: "I am yours now.. I give you myself, my life, my service.. May be worthy of you..." holds for me greater weight than any elabourate oath, any detailed promise.. I feared making promises that I might not fully uphold... and She asked for none.. She simply asked for ME... and I gave Her myself... It was and is unbelievable.. the presences.. like many eyes watching me.. yet as a powerful flame, there was She, my Goddess, my Queen, my Mother... Her presence gentle yet firm, fleeting for the senses yet powerfully there... She saw. She heard. She accepted. I am Hers.

I tried offering a drop of my blood. I used a sharp, sterilized needle to pierce my fingertip... I couldn't. It's not that I cowered... I couldn't prick my finger! Not the tip, not the soft skin on the back of the palm, not the thin part between the fingers. I pressed, hard indeed, and I could not pierce my skin. I started trembling... A thought stroke me like lightining.. "This is not what I want"... Hekate did not want that offering. She did not want my blood. I stood there, needle in hand, trembling as if I were naked and out in the freezing cold... She wanted ME. My life, my words, my actions, my everything. She cares not for blood or offerings or rituals although She finds them appropriate and good. I left the needle aside.. and gave myself to Her. I am Hers.

I feel... I can't describe it. This is the Mystery. I cannot find words for it.. nor should I.. All I can say is this... I'll treasure it.. Hekate asks not for promises kept.. She asks for truthful devotion.. She asks for love and trust and wisdom and friendship and working.. I realized that even if at times I fail to keep my promises.. what matters to Her is that I am honest and true.. She wants me to know that I cannot keep all promises.. She showed me this during the preparatory month.. I only realized it now..

I have nothing else to say.. I can't even guarrantee the cohesion of all this.. It feels as if I am in a half-dream state.. I am unsure if I am really typing and describing anything.. I don't know if you'll read anything of meaning or mere ramblings... However, I promised this blog.. Earlier than expected.. She is here, She has always been here.. It's just that my eyes opened only now.. I feel Her.. Not overly so.. yet distinctly.. She is here. I am Hers.

Hail Hekate.. I love you.

The Hellenic Priesthood

NOTE: These are completely my own observations and conclusions. In no way do they represent a universal point of view or a concrete belief in Hellenism.

Before I discuss the Hellenic Priesthood I believe first I have to define what a priest is.

priest
n.
1. In many Christian churches, a member of the second grade of clergy ranking below a bishop but above a deacon and having authority to administer the sacraments.
2. A person having the authority to perform and administer religious rites.
tr.v. priest·ed, priest·ing, priests
To ordain or admit to the priesthood.

Obviously, I'm keeping the second definition. A priest is a person having the authority to perform and administer religious rites. How does that work in Hellenism though?

The Hellenic Priesthood is a bit different than other priesthoods such as the Priesthood of the Wica. First of all, it is divided into two different forms. I will call those "Liturgical Clergy" and "Devotee Clergy".

"Liturgical Clergy" is the term I use to refer to the part of the Hellenic Priesthood that holds the duties of performing and administering religious rites (as per the dictionary definition). However, the difference from other clergies is that the Liturgical Clergy is, more often than not, elected by the community or the organization they may be members of, they rarely undergo formal training and usually are simply chosen ritual leaders (as in people chosen to lead a ritual or ceremony without being ordained).

"Devotee Clergy" is a peculiar and less public part of the Hellenic Priesthood. On par with our ancestors' ways, the Devotee Clergy is a category composed by those people who may or may not be formally ordained and who may or may not have received training but are wholeheartedly devoted to specific deities and serve under them.

Before I further explain those two branches, I ought to present my sorting of the Hellenic religious scene. Note that this is not a hierarchy, merely a presentation of the religious scene. Everyone in this is equal to each other even though their duties might differ.

First Stage: Average religious follower: Any Hellenic Pagan may fall under this category. It's about your basic follower, that observes holidays and worships the Gods as well as delve into whatever practices they deem fit. Their relationship with the Gods and the community might be sincere and true but does not extend to service of either. Most do have patrons but not necessarily all of them do.

Second Stage: Liturgical Clergy: Any Hellenic Pagan may be elected to act as a priest/ess for a set time. Certain groups exist solely for this purpose and their members are permanent priests. The latter tend to also seek out formal training and possibly, ordination. Their relationship with the Gods and the community is again sincere and true, but in this case it extends to service towards both. Generally, a Liturgical Priest/ess may have patron deities but they usually perform rites regardless of the deity involved. They offer their services to the community by taking the role of leading rituals and ceremonies and occasionally offering counselling and other clerical services, albeit in a limited manner.

Third Stage: Devotee Clergy: Any Hellenic Pagan may reach this stage. A Devotee Priest/ess always has patron deities, usually seeks some sort of training and is considered a "specialty priest/ess". The reason is because their duties are specified to the specific Gods they serve (although of course they are able to perform other rites as well). They offer their service to the community in relation to their specified duties. This is similar to the ancient Greek priests/esses of the various deities. Those were responsible and in charge of a specific shrine/altar/temple and served a specific deity alone.

Most known priests/esses in the Hellenic scene today are Liturgical. The Devotee ones are less public and less encountered, usually because the Pagan community of today does not always have need of "specialty priests/esses". In addition, most people do not necessarily wish to take on such a duty (another reason why most Liturgical Priests are also temporary). A Devotee Priest is often called by his/her Gods to their explicit service and that is also a variation of a patron relationship. Not all patron relationships form priests.

Hekate - A Devotee's View

Hekate (Hecate is the Latin spelling and being Greek I prefer the Greek one hehehe) is perhaps one of the most misinterpretated and misrepresented deities in modern Paganism. From being given the Crone aspect when no historical or mythological source supports it verifiably (and because Neo-Paganism tends to cater to stereotypes heavily) to the misinterpretation of Her triplicity to unfounded overemphasizing of Her darker traits to virtually anything you can imagine.

Hekate has been misconstrued by many Neo-Pagans, mainly due to the lack of research and study of reputed sources (Hesiod's Theogony comes to mind as a very basic and vital work on the mythology of the Gods) but also, due to the overwhelming sense of "being special" that many Neo-Pagans seem to have. Note that this isn't a blog on poking the - admittedly big - portion of the "bad apples" in our big community tree. This is a post attempting to educate somewhat regarding a well-known but also exploited deity. However, in order to do so, one needs to shed light upon the shadows of ignorance and misinformation that cloud Hekate's image.

Before I delve deeper into Hekate's case, let me share some information on Her.

Hekate is the daughter and only child of the Titans Perses and Asteria. She inherited power over the earth, sea and sky from Her parents. Hekate is one of the very few Titans to have survived the Titanomachy and the Olympian reign "unscathed" (which is an allegoric/mythological way to portray the survival of Her cults and worship as opposed to that of most other Titans) as well as the only Titan to be praised equally to the Olympians. In the Theogony, Hesiod notes how Zeus praised Her above all others, did not take anything from Her power and even gave Her a share in the dominion of most other Gods. She is the one He often went to for advice.

Hekate is a Goddess of liminal places and times, key and torch bearing maiden, guide, psychopompe and "opener of ways". She is a counsellor and companion of those in need and protectress from and against witchcraft. At the same time She is the governor of all magical acts and believed to have invented theurgy. That is also why Hekate, alongside Hermes and/or Iris, was to be appeased and petitioned before any ritual act for the Gods, as She was the one (or rather one of those) responsible for and permitting the mortals to reach out for the Gods. Should Hekate refuse to aid you, your calls will remain unanswered and fall to deaf ears.

Hekate is also a Goddess related to the Moon (especially with the Dark/New Moon), childbirth (or more apporpriately, child-nurturing) and crossroads. She is one of the minor household deities, a protectress of the home and household from outside perils, alongside Hermes.

She presides over the darker side of the self as well as the inner one. She governs intuition, divination and insight. Hekate is the Goddess-In-The-Shadows but also the one who can pierce the shadows. She is a "dark Goddess" in the sense that She is Queen of the Unseen but not in the sense of negativity or "evil". Gods are beyond such human concepts.

She is a maiden Goddess and NOT a crone contrary to popular (mis)belief. Most mythological-related texts consider Her a virgin as well although some have her double as the mother of Skylla (by Phorkys - in the works of Apollonius Rhodius) or as the mother of Circe, Medea and Aigialeus (by Aeetes - in the works of Diodorus Siculus). Personally, I prefer the virgin Goddess theory since the rest conflict with the other mythological family trees.

Hekate is often portrayed as a crone due to Her association with Magic. In medieval times, the image of Hekate merged with the stereotypical image of an elderly, scary-looking woman over a cauldron. From that, as well as Her, somewhat "grim" duties, spawned the image of a physically old Hekate, which is, of course, mistaken.

Another "faulty" interpretation of Hekate's is Her triplicity. Due to the popularity of the Wiccan/Neo-Wiccan tenet of a Triple Goddess, other "Triple" Goddesses were mass-appointed and understood as being "triple" in the same manner. That is also incorrect. Hekate is triple in a literal sense. Being associated with crossroads and liminal places, Hekate is literally a "three-headed/formed figure", seeing in all directions. The Triple Goddess tenet of modern Paganism (specifically Wicca) is allegoric in the sense that it's related to aspects and periods as opposed to a literal, physical figure. In addition, Hekate was also portrayed often as a single person or as having three distinct bodies.

Finally, Hekate is a strict and stern Goddess. She can be very loving, warm and intimate with Her followers, especially those that praise and satisfy Her but She is also not as forgiving as other deities as well as intolerant of many vices, in a greater degree than most deities. A bright example is how She can be quick to remove (at least temporarily or until reformation occurs) Her favour and aid from even a devoted follower of Hers, should he/she stray from the path and fail to meet the requirements and standards set, not so much by the Goddess Herself, as much as by the person. Unlike other deities, Hekate is less direct and more influencial, meaning She works in more subtle and indirect ways as well as more affecting ones, since She approaches you in a gentle fashion as opposed to a strong, straightforward manner.

If Hekate calls to you, don't freak out. She can be strict but also very rewarding. As Hesiod says: "He who has her favour will be showered with riches, for it is within her power." (paraphrased). However, be wary. She won't tolerate the unworthy.

Constructing/Erecting An Altar

First, I should define what I mean by "altar": an altar for me is roughly a "place" (or better some sort of furniture like a small table or a natural construct like a flat rock) where active religious and other spiritual practices take place (or if you wish, the centre of the place those practices take part in). An altar is a construct that holds symbols appropriate to the practice and its theme at hand and/or where offerings and sacrifices are placed. An altar is traditionally dedicated to a deity or a group of closely associated deities and is used for specific purposes. Some altars are "catch-alls" in the sense that they are used for a multitude of purposes, although even then there's a common, underlying theme (such as various practices that all fall under "Witchcraft" or "worship").

Now, I'll get into constructing (or erecting if you wish) an altar. Before one does so, they should consider a few things: What is the purpose of the altar? What will it mostly be used for? Which deity or deities will it be dedicated to? How do that deity or deities tie in with the aforementioned?

After those are answered adequately, one should begin the actual construction. This has two parts: 1. physical construction (finding an appropriate piece of furniture or natural construct to use as an altar, accumulation of the necessary objects etc) and 2. spiritual construction (cleansing, consecration, dedication etc).

Part 1 - Physical Construction

First, one needs to find an appropriate object to act as an altar. A small table, a cupboard, a large, solid box, a flat rock, any of these will do. Then, one needs to gather the appropriate material. I will use "making an altar to Artemis" as an example throughout this blog.

Let's say, you picked a cupboard to use as an altar. Then you will gather the material you need to make it appropriate for Artemis. Things sacred to her will be necessary. For instance, oak leaves and acorns, (wild)flowers, fruits or animal figures/statuettes, a small statue of Artemis, a cloth to cover the cupboard (altar cloth) in green, orange or light blue (colours associated with Artemis), (gem)stones etc. The ritual tools can also be placed on the altar (e.g. athame, chalice, bell, wand, pentacle etc)

Before you place all those things on the altar, you need to place it in the room. Traditionally, North or East are the preferred locations, although if the alignment and organization of the room (especially if it's a room already used for something such as living room or bedroom) do not allow the altar to be positioned in either places or if perhaps the space is limited, one can place it elsewhere. What matters is that you should be able to access the altar freely and with ease and should have adequate space to either move it for rituals (such as in the centre of the room) or be able to encompass it in the ritual/circle by default.

The altar should be kept clean and organized and any offerings/placements renewed/replaced regularly. Especially if you have things that can rot or attract insects (fruits, flowers or food and drink offerings), keeping it clean and tidy is a must if you don't wish to honour your Gods with your altar crawling with ants, flies and bees.

If the altar is outdoors (such as a flat rock), the ornaments and objects can be removed when the work is done (you may even have to do so if it's in public place like a park) and insects etc are a necessary downside.

Now that all physical requirements are met, I'll proceed to spiritual construction.

Part 2 - Spiritual Construction

First, you need to arrange the altar and its items in a manner that is helpful (meaning you won't have trouble reaching for the necessary items nor will they hide or obstruct each other) and if possible, symbolic. Do so in a sketch or plan first and not literally (meaning don't place them yet, just plan how you'll do so). Before you place any items on it you need to cleanse and consecrate them. I'll provide a simple consecration (which can be found anywhere on the Net or in books in a multitude of versions and variations) with salt water.

Note that some items can be destroyed or damaged by salt water. If there's such a possibility or you're unsure whether something can be damaged, use a different method for that item (e.g. something made of paper won't tolerate water, some gemstones can be corroded by salt etc).

The cleansing should take place before the consecration (even if it is in a single ritual, it should preceed it). I cleanse items by sprinkling salt water and saying a small prayer to the appropriate deity (Artemis in this example).

Consecration

Take each of the items (things such as leaves, flowers, fruits etc don't really need consecration, unless they are offerings - of course, if you wish, you can consecrate them), place them in a small plate (or other container they'll fit in), sprinkle with salt water you have previously blessed and say while visualizing light (of your colour of choice, though appropriate to Artemis) descending from the sky and bathing the item:

"I now consecrate you, oh _____ (name of item), in the name of Artemis (as per the example), Goddess of the wilderness and of nature and protectress of the females of all species. May She, the Wild Maiden of the Crescent Moon, the Radiant Flame of the Olympian Gods, pour Her energy and blessings and power over you, oh ______ (name of item), and may you be dedicated to Her honour and service. May you be a fitting symbol of Artemis. So mote it be!"

Repeat until all items are properly consecrated.

After the cleansing and consecration of all items have been completed, you need to do so for the altar. Ideally, the cleansing should take place alongside the physical cleaning of the altar (perhaps as a small prayer accompanying the cleaning). If not, you can sprinkle salt water or smudge with a sage-stick, the altar and say a small prayer.

The consecration and dedication of the altar ought to be a bit more elabourate, since the altar is the centre of the sacred space and of the dedicated area. I will provide a full such ritual. Note, though, that this is made up right now, and has neither been tried nor used. Therefore, I'd advice against using it as it is and instead change at least a portion.

Altar Consecration and Dedication

Ingredients/Tools:
Three candles (white, orange, light blue or green)
A small branch with green leaves, a single large leaf or a flower
A bowl with twice blessed salt water

Place the three candles on the altar (which must be completely empty, without even the altar cloth) in a way so that they form an inverted triangle (the point should be towards you - make sure it is large enough and has adequate space between the candles)). Light the candles slowly, while visualizing light of the appropriate colour (same as the candles) appear and emit from them as you light them. Visualize that light "filling up" the whole altar, enshrouding it. Hold on to that for as long as you can. Then take the bowl of salt water and sprinkle some in the centre of the triangle and all around it, as if forming a circle. Say:

"Hail Artemis Goddess! To this altar may you descend, the circle of divinity that holds Earth. May you step unto this and make it part of your sacred domain. Hail Artemis Goddess, you I call upon, glorious Goddess, Wild Maiden of the Crescent Moon, Daughter of Leto and Zeus, Apollo's twin sister, midwife and child-nurturing Goddess."

Proceed to gently touch the centre of the triangle with the tree branch or the large leaf, continuing to do so in a sweeping motion, so as the branch/leaf will start at the centre, "exit" from the upper opening (the one on the base of the triangle), turn clockwise, continue and "enter" from the right opening, continue in a straight line and "exit" from the opposing, left opening and go anti-clockwise, ending the sweeping at the left opening again, tracing a full circle. The say:

"Your pace and dance makes sacred the land you touch upon Artemis, Great Goddess. May this altar be dedicated to you and your honour and your service from now and until you choose to undo it, gracious Goddess, Gaea's companion. So mote it be!"

Slowly extinguish the candles in what way you see fit, starting from the lower one (the one closer to you) and moving counter-clockwise (meaning the second candle you extinguish is the right one and then the left one).

Remove the candles, clean the waters and any other remains on the altar, place the altar cloth and the consecrated items, in the way you chose to arrange them beforehand.

The tree branch/leaf should either remain on the altar for a chosen amount of time (I'd say a week or six days since six is a sacred to Artemis number), placed in front of the statuette or main symbol representing Artemis or it should be respectfully disposed of (don't throw it away - it would be better to leave it at a garden or park or other place in the countryside). The salt water can be kept for future rituals and other methods that require it or you may pour it at your sink (not in a plant pot or other such place, salt is hazardous for most plants).

Hopefully, this completes the construction of an effective, dedicated altar. From this point on this altar oughts to be used in any working related to Artemis or her spheres of effect (it won't be appropriate to use it in irrelevant things, unless Artemis is your patron deity or you feel comfortable doing so or if the purpose of the altar is more broad and not "deity-specific" even if it is dedicated to a specific deity).

Altars and Shrines

Due to realizing that I need to study ancient Greek Magic further as well as having a writer's block on that particular subject, I chose to put it on hold for now and make some posts on other topics instead of leaving this blog go inactive for too long.

In this post, I'll try and explain the meaning and use of altars and shrines in regards to one's path and workings as well as how dedicating either to a deity works.

Some things need to be cleared first. There are two types of votive/working places: altars and shrines. Altars are mostly for active workings (such as offerings, rituals etc or for religious Witches we may include spells and other magical methods) while shrines are mostly for passive workings (such as prayers, devotionals, honouring etc).

An altar dedicated to a deity means that said deity will preside over and influence the work done with the altar. If for example, I were to dedicate an altar to Artemis, that altar would have to be used in workings with a theme relating to one or more of Artemis' spheres of influence. It wouldn't be appropriate (and possibly less successful) to use it for something irrelevant to Artemis. Altars in antiquity were dedicated to a deity or deities with the intent of providing sacrifices and offerings and conducting rituals for those specific deities alone. A case that may differ somewhat for a solitary practitioner (though not only for solitaries) is that of a patron deity. If the one you dedicate the altar to, is your patron, then the "range" of the activities that altar is appropriate for, can expand (because a patron deity affects a far greater portion of your path, or even all of it, therefore all workings are, at least partially, to his/her honour).

A shrine dedicated to a deity means that said "place" is sacred to said deity and effectively a temple of his/hers. Offerings can take part there but usually what a shrine aims for is to create a more permanent sacred space, a small corner for your deity, where their presence and power is felt constantly (as opposed to the altar or circle, that goes "inactive" after the work is done).

Altars and shrines can combine, although, in my opinion, you're then overcharging it and possibly creating a "crowded" space. Too many intents and energies in one place and that can prove counter-productive.

Before you dedicate anything to anyone, you need to consider and decide what the purpose of the item/place is, what it is used for mostly, how will that change or be strengthened after the dedication, and how the deity chosen will tie with the aforementioned. If, for instance, you wish to only worship that deity there and not perform other workings (such as magical ones), then a shrine might be the way to go. On the other hand, if you wish to include your deity in your active workings, an altar is appropriate.

If you wish to simply have something representing your deity on your already existing and working altar, in order to effectively honour her during ritual or other workings and/or to have a visual of sorts or symbol of hers to remind of her presence, a statuette or picture or something sacred to her, is appropriate. In that case, you need to research (or reference to your notes/books/journal) what the associations and sacred symbols of that deity are. For instance, if I intended honouring Hekate on my altar, I would either acquire a statuette of hers or a picture or something sacred to her such as a cypress branch or a dark coloured (gem)stone such as onyx or black tourmaline. The same sort of research and accumulation of sacred symbols is part of erecting a shrine as well (albeit you will need more than one or two such symbols).

In any case, one can erect both an altar and a shrine separately. Some workings can be performed in either place (such as offerings and rituals) while others are specific to one of the two only (such as spells for the altar and prayers for the shrine). In the end, what matters is that what you do works and feels right for you and that the Gods accept it. It would be meaningless to erect a shrine you like only for it to end up useless because the deity/deities do not accept it (usually that happens due to conflict between the purpose/aspects/symbols/use of the shrine or altar and the deity/deities involved).