Whatever you may think of Claude LBvi-Strauss, it is difficult to deny that his work has completely revitalized the study of myth. We are now at the point where no one who seriously claims to investigate myth can ignore what he has written. Many of those who have read LBvi-Strauss have adopted wholeheartedly the structuralist program, and have subsequently plunged into various myths looking for oppositions, mediators, transformations, and the like. Many others have read LBvi-Strauss and found him to be incomprehensible. Most of these simply let the matter rest, presumably because they feel that, although he may be incomprehensible to them, he must be saying something important. (Why else would everybody be making such a fuss over his work?) A few, however, have not been so shy, as when Andreski (1974:86, 90, 141, 144) excoriates LBvi-Strauss for his "stylistic prototechnics," his "neescholastic mumbejumbo," his "crazy formulae," and generally characterizes LBvi-Strauss's work as "poetry masquerading as science."Finally, there are those who have read LBvi-Strauss and found something to criticize. In fact, criticism of structuralism in general and of LBvi-Strauss in particular has become something of a genre in social science. One source (Lapointe and Lapointe 1977), for instance, which is updated only to June 1975, lists over 1200 critical commentaries on LBviCentral to Levi-Strauss's well-known analysis of the trickster figure in North American mythology is an association between the trickster and the animal category "carrion-eater." A review of the major tricksters in North America indicates that this association is present in one case (Raven), uncertain in the second [Coyote], and demonstrably absent in the case of other major trickster figures [such as the Algonquian Nanabush) who-if anything-are associated with the category "hare." Merging some of the general ideas on myths developed by such structuralists as Levi-Strauss and leach with some of the general ideas on myth developed b y Freud, this article develops a new analysis of the trickster myths. l suggest that the underlying logic of these myths is concerned with resolving a universal dilemma: although both "uncontrolled sexuality" and "culture" are desired qualities, the first would lead to the destruction of the second. This perspective allows us to account for the trickster's two most notable characteristics: he is simultaneously portrayed as a selfish buffoon and as the culture-hero who makes human society possible, and he is usually associated with one of three animal categories [coyote, raven, or hare). [myth, LBvi-Strauss, structuralism, Freud, trickster, theory L6vl-Strau88, Freud, and the trlckster 301 Straws's structuralism, most of which are in English or French and most of which were published since 1965. Nevertheless, the overwhelming majority of such critical commentaries are metatheoretical discussions concerned either with the philosophical underpinnings of structuralism, with the logical rigor and the clarity of Levi-Straws's argument...