The concordance 13 witnesses

Coyote

Orientation

A coyote skins a buffalo with its right arm while its left arm, unbidden, seizes the carcass for itself: Joseph Campbell reads this Winnebago image as the trickster’s body at war with itself, a picture of consciousness before it has gathered into a single will. Paul Radin, whose 1956 study anchors the figure in the corpus, refuses to flatten Coyote into a demoted creator-god or a devil, insisting the animal earns its role on its own terms, much as the fox does in European folklore; Karl Kerényi, writing in the same volume, places him instead among a cross-cultural family of cunning-animal primordials, coordinate with gods and heroes rather than beneath them. Jung’s own contribution to that book calls the trickster a being “both subhuman and superhuman,” whose defining trait is not malice but unconsciousness itself. Campbell pushes back on Jung’s narrower claim that the trickster is merely a “collective shadow figure,” arguing this judgment belongs to a later, more bounded consciousness than the paleolithic one that first produced Coyote as culture hero. Marie-Louise von Franz completes the picture psychologically: Coyote functions as the necessary irritant that keeps consolidated consciousness from sealing itself shut, which is why she describes certain restless, creative people as still living in “the world of Coyote.”

A forest of patterned trunks, flowering forms, and small human figures — woodcut by Abraham McCowan.
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In the library 13 receipted passages

in a life which depended mainly on hunting, this animal, as the ‘Ruler’ or ‘King of Beasts’, might easily have been taken for a ‘rudimentary Supreme Being’, who was then ousted by another Supreme Being, the creator-god, and became his antagonist

Radin critiques the theory that Coyote represents a demoted creator-god, arguing such over-simple theological constructions fail to account for the animal’s native fitness to embody trickster traits distinct from both deity and devil.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956thesis

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he interprets Coyote as a shadow figure whose function it is to undo the consolidation of consciousness… it needs a counterfunction in the unconscious, something which constantly breaks the consolidation of collective consciousness and thus keeps the door open for the influx of new creative contents

Von Franz, relaying Jung’s interpretation, defines Coyote’s psychological function as the archetypal disruptor of over-consolidated consciousness, enabling creative renewal through what she calls living ‘in the world of Coyote.’

von Franz, Marie-Louise, Creation Myths, 1995thesis

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Coyote in the mythology of many tribes is the trickster god par excellence. Whole cycles are told of his deeds.

Von Franz establishes Coyote as the exemplary trickster deity across many Indigenous traditions, anchoring her psychological analysis in the cross-tribal mythological record documented by Radin, Kerényi, and Jung.

von Franz, Marie-Louise, Creation Myths, 1995thesis

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One day the trickster, in the form of a coyote, killed a buffalo and while his right arm was skinning it with a knife his left suddenly grabbed the animal.

Campbell presents Coyote as the embodied trickster in a mythic episode dramatizing the figure’s radical internal disunity — the body warring against itself as an image of pre-ego consciousness.

Campbell, Joseph, Primitive Mythology (The Masks of God, Volume I), 1959thesis

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he appeared in human form, or as a cunning animal, the prototype of Reynard the Fox, whose equivalent for some tribes was the coyote, for others the raven, but who in all his manifestations was a primordial being of the same order as the gods and heroes of mythology

Kerényi (in Radin’s volume) situates Coyote within a cross-cultural typology of the cunning animal trickster, classifying him as a primordial being coordinate with divine and heroic mythological figures rather than subordinate to them.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956supporting

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Dr. Jung’s view is that ‘the trickster is a collective shadow figure, an epitome of all the inferior traits of character in individuals.’ Such a view, however, is presented from the ground of our later ‘bounded’ style of thought.

Campbell explicitly contests Jung’s shadow reading of the trickster, arguing it reflects modernity’s bounded consciousness rather than the paleolithic stratum from which the Coyote-type figure originally emerged as culture hero.

Campbell, Joseph, Primitive Mythology (The Masks of God, Volume I), 1959supporting

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He is a forerunner of the saviour, and, like him, God, man, and animal at once. He is both subhuman and superhuman, a bestial and divine being, whose chief and most alarming characteristic is his unconsciousness.

Jung’s essay in Radin’s volume characterizes the trickster figure — of which Coyote is the Native American exemplar — as a paradoxical unity of divine and bestial qualities whose defining mark is primordial unconsciousness.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956supporting

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Then Trickster started wandering around the world again. Soon he came across the coyote. ‘It hardly seems possible for a person to go about but here is my little brother actually walking about.’

In the Winnebago cycle, Coyote appears as a distinct figure encountered by the Trickster, establishing a narrative relationship that illuminates the trickster’s social and competitive dimensions through his attempt to deceive even the coyote.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956supporting

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40. Coyote leads Trickster to village. … 46. Coyote is duped into being tied to horse’s tail.

The structural outline of the Winnebago Trickster cycle assigns Coyote two distinct episodic roles — guide and dupe — revealing the figure’s ambivalent status as both collaborator with and victim of the Trickster’s power.

Radin, Paul, The Trickster: A Study in American Indian Mythology, 1956supporting

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shamans are considered to obtain their power from Mukat, the Creator, but this power is transmitted through guardian spirits (the owl, fox, coyote, bear, etc.), which act as the god’s messengers to shamans

Eliade positions the coyote within the shamanic complex of guardian-spirit animals, documenting its role as divine intermediary transmitting creative power from the Creator to human shamans in California Indigenous traditions.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951supporting

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A ‘coyote’ whose task was to invite trouble came into a roomful of men samba-dancing to different drum rhythms.

Russell documents the live application of the coyote-as-trickster concept in Hillman-associated men’s movement rituals, where a designated ‘coyote’ role functioned to introduce transgressive disorder into ceremonial space.

Russell, Dick, Life and Ideas of James Hillman, 2023supporting

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The sound of all this crying woke Coyote Dick, and when he reached down to start his heart with the accustomed crank, it was gone!

Estés employs the Coyote figure in a ribald folk story context to illustrate trickster-body comedy, connecting genital autonomy and comic consequence to the broader Wild Woman psychology of instinctual nature.

Clarissa Pinkola Estés, Ph D, Women Who Run With the Wolves Myths and Stories of the Wild, 2017aside

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Paul (naked ‘coyote’), 410

A passing index reference in Russell’s Hillman biography uses ‘coyote’ as an informal epithet for a named individual, reflecting the term’s absorption into depth-psychological community vernacular as a descriptor of trickster behavior.

Russell, Dick, Life and Ideas of James Hillman, 2023aside

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