---
title: "Trickster Makes This World: Mischief, Myth, and Art"
author: "Lewis Hyde"
year: 1998
shelf: "myth-and-religion"
purchase_url: "https://bookshop.org/search?keywords=Hyde+Trickster+Makes+This+World"
in_stock: false
related: ["radin-trickster-study-american", "kerenyi-dionysos", "kernyi-hermes-guide-souls", "lopez-pedraza-hermes", "eliade-shamanism", "otto-dionysus-myth-cult"]
collections: []
content_type: "book-commentary"
key_takeaways:
  - "Hyde retrieves the trickster from the museum-case in which Paul Radin and Karl Kerényi had partially preserved it and demonstrates that the figure—Hermes, Eshu, Legba, Coyote, the Norse Loki, Krishna as butter-thief—is not a primitive precursor of more refined mythological imagination but the ongoing operative figure of cultural creativity, the *artus-worker* who keeps the joints of the world flexible enough to remain alive."
  - "By treating translation, divination, sacrifice, theft, and boundary-crossing as the same family of arts (the connecting / not-connecting arts that figure as the *artus*, the flexible joint, or the permeable membrane), Hyde supplies a theory of cultural creativity in which artists, hustlers, prophets, and tricksters share an underlying structural function—the renewal of articulation—and the figure’s ambivalence is not a moral problem to be resolved but the structural condition of the work the figure does."
  - "Hyde’s extended readings of Frederick Douglass’s *Narrative*, Allen Ginsberg’s *Howl*, Picasso, Marcel Duchamp, John Cage, and the Yoruba diviner-figure of Eshu install the trickster framework as a serious tool of cultural and aesthetic analysis, with the consequence that the contemporary artist or activist working at the joint between traditions can recognise the figure’s long lineage and the disciplines (lying, theft, sacrifice, gift) the lineage requires."
references:
  - "Hyde, L. (1998). *Trickster Makes This World: Mischief, Myth, and Art*. Farrar, Straus and Giroux."
  - "Hyde, L. (1983). *The Gift: Imagination and the Erotic Life of Property*. Random House."
  - "Radin, P. (1956). *The Trickster: A Study in American Indian Mythology*. Schocken."
  - "Kerényi, K. (1944). *Hermes: Guide of Souls*. Spring Publications."
  - "López-Pedraza, R. (1989). *Hermes and His Children*. Daimon."
glossary_terms:
  - "trickster"
  - "shadow"
  - "myth"
  - "ritual"
  - "psychopomp"
scholar_prompts:
  - "Hyde’s reading of the trickster as *artus-worker*—the worker on flexible joints—reorients the older Radin / Jung / Kerényi treatments toward an account of cultural function rather than archetypal essence; how does this functional reading relate to López-Pedraza’s *Hermes and His Children* and to the Jungian shadow theory more generally—are these complementary registers of a shared figure, or distinct theoretical commitments?"
  - "If translation, divination, sacrifice, and theft are the same family of arts, what does this imply for clinical work in which the analyst operates at the boundary between the patient’s spoken material and what the patient has not yet been able to say—is the analyst, in any technical sense, a trickster, and what does Hyde’s framework supply that depth psychology has not articulated?"
  - "How does Hyde’s reading of Frederick Douglass’s *Narrative* through the Hermes / Eshu / Legba lineage relate to contemporary scholarship on the trickster figures in African and African-American literature, and what does the comparative-religious framing add that the literary-historical framing alone does not deliver?"
seo_title: "Trickster Makes This World by Lewis Hyde — Hermes, Eshu, and the Art of the Joint | Seba.Health"
seo_description: "Hyde retrieves the trickster as artus-worker — keeping the joints of culture flexible. Hermes, Eshu, Legba, and Coyote share a single structural function."
---

**The Trickster Is Not a Primitive Figure but the Operative One**

Hyde opens *Trickster Makes This World* with the polemical move on which the entire book is built. Twentieth-century mythography had largely treated the trickster — Hermes, Eshu, Legba, Coyote, Loki, Krishna in the butter-thief stories — as a primitive figure whose anthropological interest lay in its preservation of an archaic stratum of mythological imagination that more refined religion had outgrown. Paul Radin’s foundational 1956 monograph and Karl Kerényi’s commentary had sustained the figure for serious study but largely within the museum-case the developmental schema had constructed. Hyde refuses the schema. The trickster, he argues, is not a primitive remainder but the ongoing operative figure of cultural creativity — the figure who keeps the joints of the world flexible enough that the world remains alive. The book’s evidentiary base is wide. Hyde reads the Greek Hermes, the West African Eshu and Legba, the Northwest Coast Coyote and Raven, the Norse Loki, the Hindu Krishna, the European Reynard the Fox, and — in the book’s most distinctive extension — the figure of Frederick Douglass as a trickster operating in the cultural field of nineteenth-century American slavery. The argument across these readings is that the trickster is the same figure under different cultural conditions, and that the figure’s structural function — keeping the articulated world flexibly articulated — is the ongoing work of any culture worth living in.

**The Artus-Worker: A Theory of the Joint**

The book’s central theoretical concept is the *artus*, the Latin word for joint, and the trickster as *artus-worker* — the figure who keeps the joints of the world flexible. The concept supplies the unifying frame across Hyde’s many examples. Translation, divination, sacrifice, theft, the boundary-crossing of the gift, the breaking and remaking of taboos — all are described as the same family of arts, the connecting / not-connecting arts that figure as the *artus*. The Hermes of the Homeric Hymn is, in Hyde’s reading, an *artus-worker* in two of three senses: he can unsettle the shape of Apollo’s world with his bag of tricks, and he can rearticulate that shape so that no Olympian boundary calcifies into a barrier. Hyde’s framing of the trickster’s working idiom is exact:

> “An old Italian pun — *traduttore, traditore* / translator, traitor — reminds us that the translator who connects two people always stands between them.” — Hyde, *Trickster Makes This World* The point of the joint-language is structural. A joint is the place where two things meet without losing their distinction; the trickster operates at joints precisely because he is the figure whose work is the maintenance of articulation against either fusion or separation. The clinical and ethical implications carry. The analyst who has read Hyde will recognise in the figure’s structural function the same disciplined boundary-work that distinguishes effective analytic technique from either over-identification with the patient or unfeeling distance from the patient — the analyst, too, is in a quiet sense an *artus-worker*.

**Sacrifice, Theft, and the Long Gift**

The chapters on sacrifice and theft are the book’s most analytically distinctive. Hyde reads the trickster’s thieving — Hermes stealing Apollo’s cattle, Krishna stealing butter, Eshu disrupting offerings — as the operative form of a more general structural fact: that cultural orders sustain themselves by the gifts they exclude, and that the trickster’s theft is the figure by which the excluded gift returns to circulation. The reading draws on Hyde’s earlier *The Gift: Imagination and the Erotic Life of Property* (1983), where he developed the anthropology of gift-economy alongside Lewis Hyde’s broader critique of the commodification of art. The trickster, in the later book, is the figure who operates at the boundary between gift-economy and commodity-economy, who steals from the latter to nourish the former, and who — in the cultural field — accomplishes the redistribution that the formal economy will not perform. Frederick Douglass’s self-emancipation reads, in Hyde’s framing, as the trickster’s theft of the property in his own person from a system that had defined him as property; the reading is unsentimental and supplies the historical-political density that the book’s mythological registers might otherwise lack.

**Lying, Boundary-Crossing, and the Conditions of Cultural Renewal**

The final chapters extend the framework to contemporary art, activism, and the practices Hyde identifies as the conditions of cultural renewal. Picasso, Duchamp, Cage, Ginsberg are read as twentieth-century *artus-workers* whose disruption of received aesthetic categories was the operative form of the trickster’s ongoing work in the modern cultural field. The trickster’s lying — the lying that creates rather than destroys, the lying-and-truth-telling of the Bee Maidens’ oracle in the Homeric Hymn — is treated as a particular discipline rather than as a moral failure, and the discipline’s particular form is what distinguishes the artist from the con-man, the prophet from the demagogue, the sacred clown from the merely cruel mocker. The book is unsentimental about the difficulty of the discipline. Hyde is clear that most attempts at trickster work miss the figure and become merely destructive; the figure’s gift is rare, and the cultural conditions that allow the gift to be received are themselves rare. The closing reading of the Yoruba diviner — whose figure Hyde proposes the analyst might place beside the box of Kleenex on the consulting-room coffee table — supplies a concentrated image of what the book’s framework asks the practitioner of any boundary-art to honour.

For any practitioner whose work crosses cultural traditions — therapist, translator, mediator, activist, artist — *Trickster Makes This World* is the indispensable theoretical text. After Hyde, the trickster is not the primitive remainder Jung and Kerényi had partially preserved; the trickster is the operative figure whose ongoing work is the maintenance of cultural articulation, and the practitioner whose own work is the maintenance of articulation has a long lineage and a working theoretical apparatus available. The book is also the natural pair to Lewis Hyde’s earlier *The Gift* and to the Jungian-archetypal literature on Hermes (Kerényi’s *Hermes: Guide of Souls*, López-Pedraza’s *Hermes and His Children*); reading them together discloses how the trickster figure has been operating across the depth-psychological, anthropological, and aesthetic-critical traditions as the same structural function under different theoretical languages.