My story is entitled The Life of the Trickster god or a mischievous Pixie.

My story is entitled The Life of the trickster god or a mischievous Pixie.

 A trickster god is a character in a story, a god, goddess, spirit or human, who exhibits a great degree of intellect or some sort of secret knowledge and then uses it to play tricks or otherwise disobey normal rules and defy conventional behaviour.

The trickster god is a character that seem to appear in myths of different cultures.

Also, the trickster god is often a boundary crosser. The trickster god often breaks both physical and societal rules and takes the form of tricks or thievery. Also, the trickster god can be cunning or foolish or both.

In addition, the trickster god seems to openly question, disrupts or mocks Authority. The trickster god are often male characters found of breaking rules, boasting and playing tricks on both humans and gods.

Also, other cultures have tales of the trickster, a crafty one is noted as the one who uses cunning to get food, steal precious possessions or simply cause mischief. The trickster god is the patron of thieves and the inventor of lying, a gift he passed to Autolycus, who in turn passed it to Odysseus.

The trickster god exhibits gender and forms variability. Apart from the trickster god, the rabbit or hare is also known as the trickster. In Africa the spider Ananse is the trickster.  

Another African American folk trickster is the Brér Rabbit also known as Brother Rabbit. Apart from the trickster god, tricksters are mostly found combating, subjugating from within an oppressive system.

Some tricksters in most Native traditions are essential to creation and to birth.

Coyote often has a role of trickster as well as clown in some traditional stories. Coyote also teaches humans how to catch salmon. Coyote is also a messenger or minor power. Again, Coyote has the magical powers of transformation resurrection and medicine. Coyote is also a trickster well noted.

A Pixie as it is sometimes known as a Cornwall is a mythical creature of British folklore. Pixies are considered to be particularly concentrated in the high moorland areas around Devon and Cornwall suggesting some Celtic origin for the belief and name.

Akin to the Irish and Scottish pixies are believed to inhabit ancient underground ancestor sites such as stone circles, and barrows.

In traditional regional lore, pixies are generally benign, mischievous, short of stature and childlike; they are fond of dancing and gather outdoors in huge numbers to dance or sometimes wrestle through the night, demonstrating parallels with the Cornish and Breton (Cornish:) folk celebrations originating in the medieval period.

In modern era, they are usually depicted with pointed ears and often wearing a green outfit and pointed hat although traditional stories describe them wearing dirty ragged bundles of rags which they happily discard for gifts of new clothes. Sometimes their eyes are described as being pointed upwards at the temple ends. These, however, are Victorian era conventions and not part of the older mythology.

The origin of the word pixie is uncertain. Some have speculated that it comes from the Swedish dialectal pyske meaning small fairy. Others have disputed this, given there is no plausible case for Nordic dialectal survivals in southwest Britain, claiming instead - in view of the Cornish origin of the piskie - that the term is more probably Celtic in origin, though no clear ancestor of the word is known. The term Pobel Vean ('Little People') is often used to refer to them collectively.

Very similar analogues exist in closely related Irish , Manx (Mooinjer veggey) Welsh Tylwyth Teg ('Fair Family'), and Breton (korrigan) culture, although their common names are unrelated, even within areas of language survival there is a very high degree of local variation of names.

In west Penwith, the area of late survival of the Cornish language,spriggans are distinguished from pixies by their malevolent nature. Closely associated with tin mining in Cornwall are the subterranean ancestral knockers.

Pixie mythology is believed to pre-date Christian presence in Britain. In the Christian era, they were sometimes said to be the souls of children who had died un-baptised (akin to the belief in Limbo.

These children would change their appearance to pixies once their clothing was placed in clay funeral pots used in their earthly lives as toys.

By 1869 some were suggesting that the name pixie was a racial remnant of Pictic tribes who used to paint and tattoo their skin blue, an attribute often given to pixies. Indeed, the Picts gave their name to a type of Irish Pixie called a Pecht.

This suggestion is still met in contemporary writing, but there is no proven connection and the etymological connection is doubtful. Some  researchers made more general claims about pixie origins, and connected them with the Puck (Cornish Bucca), a mythological creature sometimes described as a fairy; the name Puck is also of uncertain origin, Irish Púca, Welsh Pwca.

The earliest published version of The Three Little Pigs story is from Dartmoor in 1853 and has three little pixies in place of the pigs. In older Westcountry dialect modern Received Pronunciation letter pairs are sometimes transposed from the older Saxon spelling (waps for wasp, aks for ask and so on) resulting in piskies in place of modern piksies (pixies) as still commonly found in Devon and Cornwall to modern times.

Until the advent of more modern fiction, pixie mythology was localised to Britain. Some have noted similarities to "northern fairies", Germanic and Scandinavian elves, or Tomte but pixies are distinguished from them by the myths and stories of Devon and Cornwall.

Pixies and fairies were taken seriously in much of Cornwall and Devon. Books devoted to the homely beliefs of the peasantry are filled with incidents of pixie manifestations. Some locales are named for the pixies associated with them. In Devon, near Challacombe, a group of rocks are named after the pixies said to dwell there.

At Trevose Head in Cornwall, 600 pixies were said to have gathered dancing and laughing in a circle that had appeared upon the turf until one of their number, named Omfra, lost his laugh.

After searching amongst the barrows of the ancient kings of Cornwall on St Breock Downs, he wades through the bottomless Dozmary Pool on Bodmin Moor until his laugh is restored by King Arthur in the form of a Chough.

In some areas belief in pixies and fairies as real beings persists.

In the legends associated with Dartmoor, pixies (or piskeys) are said to disguise themselves as a bundle of rags to lure children into their play. The pixies of Dartmoor are fond of music and dancing and for riding on Dartmoor colts. These pixies are generally said to be helpful to normal humans, sometimes helping needy widows and others with housework. They are not completely benign however, as they have a reputation for misleading travellers (being "pixy-led", the remedy for which is to turn your coat inside out).

The queen of the Cornish pixies is said to be Joan the Wad (torch), and she is considered to be good luck or to bring good luck. In Devon, pixies are said to be "invisibly small, and harmless or friendly to man."

In some of the legends and historical accounts they are presented as having near-human stature. For instance, a member of the Elford family in Tavistock, Devon, successfully hid from Cromwell's troops in a pixie house. Though the entrance has narrowed with time, the pixie house, a natural cavern on Sheep Tor, is still accessible.

At Buckland St. Mary, Somerset, pixies and fairies are said to have battled each other. Here the pixies were victorious and still visit the area, whilst the fairies are said to have left after their loss.

During the early 19th century their contact with humans had diminished. In Samuel Drew’s 1824 book Cornwall one finds the observation: The age of pixies, like that of chivalry, is gone. There is, perhaps, at present hardly a house they are reputed to visit. Even the fields and lanes which they formerly frequented seem to be nearly forsaken. Their music is rarely heard."

The Pixie Day is an old tradition which takes place annually in the East Devon town of Ottery St. Mary in June. The day commemorates a legend of pixies being banished from the town to local caves known as the "Pixie's Parlour".

The Pixie Day legend originates from the early days of Christianity, when a local bishop decided to build a church in Otteri (Ottery St. Mary), and commissioned a set of bells to come from Wales, and to be escorted by monks on their journey. On hearing of this, the pixies were worried, as they knew that once the bells were installed it would be the death knell of their rule over the land. So they cast a spell over the monks to redirect them from the road to Otteri to the road leading them to the cliff's edge at Sidmouth. Just as the monks were about to fall over the cliff, one of the monks stubbed his toe on a rock and said "God bless my soul" and the spell was broken.

The bells were then brought to Otteri and installed. However, the pixies' spell was not completely broken; each year on a day in June the "pixies" come out and capture the town's bell ringers and imprison them in Pixies' Parlour to be rescued by the Vicar of Ottery St. Mary.

This legend is re-enacted each year by the Cub and Brownie groups of Ottery St. Mary, with a specially constructed Pixies' Parlour in the Town Square (the original Pixie's Parlour can be found along the banks of the River Otter).

Pixies are often described as ill-clothed or naked. In 1890, William Crossing noted a pixie's preference for bits of finery: "Indeed, a sort of weakness for finery exists among them, and a piece of ribbon appears to be highly prized by them. Some pixies are said to steal children or to lead travellers astray. This seem to be a cross-over from fairy mythology and not originally attached to pixies.

In 1850, Thomas Knightley observed that much of Devon pixie mythology may have originated from fairy myth. Pixies are said to reward consideration and punish neglect on the part of larger humans, for which Knightley seeks to give examples. By their presence they bring blessings to those who are fond of them entirely.

Pixies are also drawn to horses, riding them for pleasure and making them  tangled ringlets in the manes of those horses they ride. They are "great explorers familiar with the caves of the ocean, the hidden sources of the streams and the recesses of the land."

Some find pixies to have a human origin or to "partake of human nature", in distinction to fairies whose mythology is traced to immaterial and malignant spirit forces. In some discussion’s pixies are presented as wingless,pygmy-like creatures, however this is probably a later accretion to the mythology.

One British scholar stated his belief that "Pixies were evidently a smaller race, and, from the greater obscurity of the tales about them, I believe them to have been an earlier race."

Also in many Victorian-era poets, Pixies were seen as magical beings. An example is Samuel Minturn Peck; in his poem The Pixies he.

Finally a Pixie is a mythical creature that resembles a mischievous fairy.

Today a Pixie is more or less the same as a fairy or sprite, but older folktales describe conflicts and even wars between these groups of Pixie.

The trickster god in the Greek mythology is called Dolos or Dolus, Greek: Δόλος meaning "Deception" , he is the spirit of trickery and guile. Also the trickster god is the master at cunning deception, craftiness, and treachery.

He is well noted as the son of Gaia (Earth) and Aether (Hyginus, Fabulae )