causes an improved creation. (According to Stucken,
incidentally, all myths are creation myths.) This improvement is now
identical, psychologically, with the above mentioned superior knowledge of
the son (expressed in general terms, the present new generation as opposed
to the ancestors). The son does away with the father (the children
overpower the ancestors), and creates, as it were out of the wreckage, an
improved world. So, beside the superior knowledge, a superior efficiency.
The primordial beings are destroyed but not so the creative power
(phallus, tree, the red and the white). It passes on to posterity (son)
which uses it in turn.

Dismemberments in creation myths are not always multiple but sometimes
dichotomous. Thus in the Babylonian cosmogony Marduk splits the monster
Tiamat into two pieces, which henceforth become the upper and lower half
of heaven. Winckler concludes that Tiamat is man-woman (primal pair). This
brings us to the type of creation saga where the producer of the
(improved) world separates the primal pair, his parents. The Chinese
creation myth speaks of the archaic Chaos as an effervescing water, in
which the two powers, Yang (heaven) and Yin (earth), the two primal
ancestors, are mingled and united. Pwanku, an offshoot of these primal
powers (son of the parents), separates them and thus they become manifest.
In the Egyptian myth we read (in Maspero, Histoire des Peuples de
l'Orient, Stucken, Astral Myth, p. 203): "The earth and the heaven were in
the beginning a pair of lovers lost in the Now who held each other in
close embrace, the god below the goddess. Now on the day of creation a new
god [son type], Shou, came out of the eternal waters, glided between them
and seizing Nouit [the goddess] with his hands, lifted her at arms' length
above his head. While the starry bust of the goddess was lengthened out in
space, the head to the west, the loins to the east, and became the sky,
her feet and her hands [as the four pillars of heaven] fell here and there
on our earth." The young god or the son pushes his way between the
parents, sunders their union, just as the dreamer Omicron would have liked
to sunder the chain of the bear (the marriage bond of the parents). This
case is quite as frequent a type in analytic psychology as in mythical
cosmology. The child is actually an intruder, even if it does indirectly
draw the bonds of marriage tighter. Fundamentally regarded, the child
appears as the rival