In The God of the Witches (1931), Dr Margaret Murray proposed a remarkable theory: Robin Hood was not simply a legendary outlaw, but the leader of an ancient pagan witch-cult surviving beneath Christian society. Reinterpreting the horned or hooded “Devil” of witch-trial testimony as a human cult leader, she viewed Robin Hood as a remnant of a pre-Christian fertility religion.
Decades later, this potent blend of folklore and esoteric paganism found its ultimate creative expression when Richard 'Kip' Carpenter introduced echoes of paganism and mysticism into his hugely popular 1980s TV series Robin of Sherwood, transforming the outlaw into a chosen warrior of a nature deity.
Murray connected Robin Hood with supernatural figures like Robin Goodfellow and Robin Artisson, suggesting the name “Robin” linked them to a wider cult. She also interpreted his band of twelve men, green clothing, and association with May Day festivities as evidence of a witches’ coven and nature worship. Even Robin’s traditional death by bleeding was viewed as an echo of ritual sacrifice.
While medieval seasonal celebrations often incorporated elements of older traditions, the appearance of Robin Hood within these festivities does not establish that he originated as a pagan deity. A popular folk hero could easily have been absorbed into existing customs. Furthermore, historical chronology makes Murray’s case difficult to sustain. The earliest literary reference to Robin Hood appears around 1377 in William Langland’s Piers Plowman, and the main surviving ballads date from the fifteenth century onward. This late, literary evidence points to an evolving folklore tradition rather than a stable record of an ancient cult.
Murray's theory also relies on fragile parallels. The name Robin was common, the size of the outlaw band varied across sources, and witch-trial testimony is notoriously unreliable, having been shaped by coercion and theological interrogation. A critical distinction separates the survival of individual folk customs from the survival of an organised, underground religion: the former is entirely plausible, while the latter lacks evidence.
Nevertheless, Murray’s theory remains an intriguing example of how folklore can inspire sweeping interpretations of the past. Kip Carpenter tapped into this imaginative power for Robin of Sherwood. By introducing Herne the Hunter—the horned spirit of the forest—as Robin’s spiritual mentor, Carpenter directly dramatised Murray's conceptual link between the outlaw and pre-Christian beliefs.
Ultimately, Robin Hood as the head of an ancient witch-cult remains an extraordinary theory rather than an established historical fact. However, while Murray's thesis failed as history, it succeeded as a creative catalyst, providing the foundational mystique that allowed 20th-century storytellers like Carpenter to brilliantly reinvent the legend for a modern audience.
















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