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 of the father, who is no longer the only beloved one of his wife. He must share the love with the new comer, to whom an even greater tenderness is shown. Regarded from the standpoint of the growing son, the intrusion represents the Œdipus motive (with the incest wish). The most outspoken and also a commonly occurring form of the mythological separation of the primal pair is the castration of the father by the son. The motive is, according to all accounts, psychologically quite as comprehensible as the frequently substituted castration of the son by the father. The latter is psychologically the necessary correlate of the first form. The rivals, father and son, menace each other’s sexual life. That the castration motive works out that way with father and son (son-in-law if the daughter takes the place of the mother) is expressed either in so many words in the myth or through corresponding displacement types.