dying he gave birth to the material universe. His breath was transmuted into the wind and clouds, his voice into thunder, his left eye into the sun, and his right eye into the moon." Hirata endeavours to combat the obvious inference from this comparison by pointing out that the sun is masculine in China and feminine in Japan. How little weight is due to this objection appears from the fact that two so nearly allied nations as the English and the Germans differ in the sex which they attribute to the sun, as do also closely related tribes of Australian aborigines and Ainus of Yezo. And does not Shakespeare make the sun both masculine and feminine in the same sentence, when he says, "The blessed sun himself a fair hot wench in flame-coloured taffeta"? There is, moreover, unsuspected by Hirata and his fellow-theologians, an unmistakeable vestige in the old myths of an obsolete or abortive masculine Sun-deity. We are told that the first child of Izanagi and Izanami was Hiruko. Hiru-ko is written with Chinese characters, which mean "leech-child"; and it is stated that when this God had completed his third year he was still unable to stand upright. He was therefore placed in a reed-boat and sent adrift. But the original author of the Hiru-ko was never guilty of such a palpable absurdity as to make a leech the first-born of creation, preceding even the Sun and the Moon. Hiruko is in reality simply a masculine form of Hirume, the Sun-female, just as hiko, prince, is of hime, princess; musuko, boy, of musume, girl; and otoko, youth, of otome, maiden. Egypt had a Sun-God Ra and a Sun-Goddess Rât.
No doubt with the greater development of the Sun-Goddess myth it was felt that there was no room for a male Sun-God. The tag of story which is appended to the leech derivation is one of those perversions of true myth which arise from an ignorant misunderstanding or a wilful misapplication of language.
The leech-child can hardly be reckoned among the
