so-called Ruler of Heaven, but by a Council of the Gods. The celestial constitution, like its earthly counterpart, was far from being an absolute monarchy. The epithet sumera, translated "sovran," and derived from a verb sumeru, which means "to hold general rule," is applied not only to the Sun-Goddess but to many other deities—the Wind-Gods, for example—and also to the Mikados. The same is the case with Mikoto, which corresponds roughly to our "majesty." Of course Japan is not the only country which attributes royalty to the Sun. Milton speaks of the Sun's "sovran vital lamp."
In some parts of the Shinto mythical narrative it is the actual Sun that the author has in view, as when he speaks of her radiance illuminating the universe, or of the world being left to darkness when she entered the Rock-cave. Elsewhere she is an anthropomorphic being, with no specially solar characteristics. She wears armour, celebrates the feast of first-fruits, cultivates rice, &c. Inconsistencies of this kind are inherent in all nature myths, and trouble their authors not a whit. Some of the modern theologians, however, are much perplexed by them. Motoöri concludes that "this great deity actually is the Sun in Heaven, which even now illuminates the world before our eyes, a fact which is extremely clear from the divine writings." His pupil Hirata, on the other hand, holds that the Sun-Goddess is not the Ruler of Heaven but the Ruler of the Sun, a distinction which never occurred to the mythmakers. Another modern writer attempts to smooth over difficulties by the explanation that the Sun-Goddess is actually a female goddess, but, owing to the radiance which flows from her, seen from a distance she appears round.
The transparent character of the names by which the Sun-Goddess is known is a formidable obstacle to the tendency to neglect her solar quality and to give prominence to the anthropomorphic side of her character. Her most usual appellation is Ama terasu no Oho-kami, or the
