The Ooser was written about in Doreen Valiente’s ABC’s of Witchcraft aThe Dorset Ooser is a mysterious figure rooted in English folklore and witchcraft. Its story is detailed in Doreen Valiente’s “ABC’s of Witchcraft” and Margaret Murray’s “The God of the Witches.” Over the years, the Ooser has intrigued historians, folklorists, and practitioners.
The Ooser was originally a hollow mask, carefully made from painted wood, decorated with animal fur, and topped with large bull’s horns. Its most notable features were a movable lower jaw and a rounded, raised area—called a boss—on its forehead.
According to Valiente, this boss represented the third eye, a symbol of psychic power and spiritual insight. In many esoteric traditions, the third eye is linked to intuition and mystical awareness.
The original Dorset Ooser mask disappeared in 1897. However, its legacy continues. In 1975, John Byfleet created a replica, which is now kept at the Dorset County Museum. This replica is not just a display piece; it is used in public processions, especially during Morris dancers’ celebrations at the Cerne Abbas giant on May Day and St George’s Day. Historical records also show that, in the 19th century, the Ooser was paraded at Christmas, showing its role in seasonal festivities.
The exact origins of the Ooser are unknown, but it is thought to be part of a wider tradition of animal and grotesque masks used in processions and folk rituals. These masks often symbolized fertility, protection from evil, or the spirit of the land. The use of animal imagery and transformation is common in European folk customs, reflecting ancient beliefs in shape-shifting and the sacredness of nature.
Early church writings provide evidence of these practices. In the 7th-century “Liber Poenitentialis,” Archbishop Theodore of Canterbury criticized those who, at the start of January, disguised themselves as stags or bulls by wearing animal skins and heads. He wrote: “whoever at the kalends of January goes about as a stag or bull; that is, making himself into a wild animal and dressing in the skin of a herd animal, and putting on the heads of beast, those who in such wise transform themselves into the appearance of a wild animal, penance for three years because this is devilish.”
The Ooser’s place in these traditions suggests a connection to pre-Christian rituals and the lasting power of masquerade in rural communities. Masks like the Ooser may have acted as bridges between the human and supernatural worlds, blending the ordinary with the magical.
The word “ooser” is especially interesting to Indiana witches, since people from Indiana are often called “hoosiers”—a term believed to be related to “ooser.” Indiana historian Jacob Piatt Dunn, Jr. found that “hoosier” was used in the American South to describe woodsmen and people from hilly areas.
Dunn traced the word back to England, where “hoozer” in the Cumberland dialect meant something large, coming from the Anglo-Saxon “hoo,” meaning high or hill. This shows how people and traditions moved from England to the American Midwest, where the term was used for those living in Indiana’s southern hills.
Over time, “hoosier” spread north and became linked to Indiana’s rural population. In some parts of the southern United States, it still means someone rustic or unsophisticated—sometimes even “ignorant rustic.”
In this way, the word “hoosier” carries echoes of old folk traditions, animal masquerade, and a deep connection to the land. In a sense, a hoosier can be seen as a Pagan—connected to the earth, ancient customs, and the mysteries represented by figures like the Dorset Ooser.
The Dorset Ooser remains a powerful symbol at the crossroads of folklore, witchcraft, and cultural identity. It reminds us of the deep roots and rich traditions that continue to influence modern spiritual practices.
