gelætum him lac offrodon oft and gelome þurh deofles lare and to heagum 57. macedon þa hæðenan be heora getæle eac heom to mæran gode and æt wega 56. And, ðeah full snotorwyrde, swicol on dædum and on leasbregdum. Sum man eac wæs gehaten Mercurius on life, se wæs swyðe facenfull 54. Īn 11th-century homily called De Falsis Deis tells us that Mercury or Odin were honored on crossroads.ĥ3. 'Suppers of Hecate' were left for her at crossroads at each new moon, and one of her most common titles was 'goddess of the crossroads.' In her later three-fold depictions, each of the three heads or bodies is often associated with one of three crossing roads. Though less central to Greek mythology than Hermes, Hecate's connection to crossroads was more cemented in ritual.
The herm pillar associated with Hermes frequently marked these places due to the god's association with travelers and role as a guide. In Greek mythology, crossroads were associated with both Hermes and Hecate, with shrines and ceremonies for both taking place there. It was used to mark boundaries and crossroads in ancient Greece, and thought to ward off evil.
A herma was a statue associated with Hermes.
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