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the dynastic purposes of the Incas, a native myth of the familiar class, in which men come ready made out of holes in the ground. But in Peru we do not find nearly such abundance of other savage origin myths as will be proved to exist in the legends of Greeks and Indo-Aryans. The reason probably is that Peru left no native literature; the missionaries disdained stories of "devils," and Garcilasso's common sense and patriotism were alike revolted by the incidents of stories "more like dreams" than truthful records. He therefore was silent about them. In Greece and India, on the other hand, the native religious literature preserved myths of the making of man out of clay, of his birth from trees and stones, of the fashioning of things out of the fragments of mutilated gods and Titans, of the cosmic egg, of the rending and wounding of a personal heaven and a personal earth, of the fishing up from the waters of a tiny earth which grew greater, of the development of men out of beasts, with a dozen other such notions as are familiar to contemporary Bushmen, Australians, Digger Indians, and Cahrocs. But in Greece and India these ideas coexist with myths as purely spiritual and metaphysical as the belief in the Pachacamac of Garcilasso and the Amautas of Peru. We can expect no less from races with professional Rishis and philosophic poets.