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Solar Deity: Sun
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[T]he answer is given by Egypt in the person of the solar deity who was at last made the base and support of the six spheres. When the fire that enlightens supplanted the powers of Seb and Sut, there was present a new type of power as soul or Sol. This unborn power was personalized as Ptah, in the form of an embryo that transformed like the beetle to reproduce itself. It is the sun-god performing his couvade to raise up both the six spheres and himself. He is the hidden light, Amen-Ra, the unborn god, the support and rock of the whole creation. He is the unsubstantial, that ... sustains substance.
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The Egyptian god Atum was visualised as a solar deity and was commonly depicted as the setting sun (61). He is referred to in "a litany in which the priests address the Sun as a manifestation of Atum . . ." (62) and this ... serves to show the relative importance of the Sun to Saturn. Again, he is attributed with the words:- "I am Atum when I was alone in Nun; I am Re in his (first) appearances, when he began to rule that which he had made." (63) The Phoenician god El (=Kronos (64)) was also referred to as a solar deity (65).
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One is usually told that Amon was a solar deity and that Aten was ... a solar deity. thus it comes to a rather unclear reform: one deity that symbolized the sun was rjeected and another deity that suymbolized also the sun was elected. In this presentation the revolutionary character of the reform is hardly obvious: it amounts, actually to only littlem more than to a change of names. It would be, actually not a greater reform that substitution in a modern Christian creed of a Madonna of Lourdes by a Madonna of Guadaloupe. In this example, the chapel at a place where an apparition of the deity took place and the cult connected with it, are in competition with the cult and a chapel at another location, with similar claims. But hardly would the name of a deity of one place be erased and its cult debased in the second place.
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The scarab held special significance for the Egyptians as a representation of the the creator and solar deity, Khepri. The scarab beetle rolls its eggs in a ball of dung along the ground, which the Egyptians held as symbolic of Khepri pushing the sun across the sky. As baby beetles were seen to emerge from the dung, scarabs were thought capable of spontaneous creation, further linking them to Khepri through his function as a creator god. From the Middle Kingdom (c. 2055-1650 BC) onward, the scar ...click for details
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Solar deities are popularly thought of as male counterparts of the lunar deity (usually female); ... sun goddesses are found on every continent (e.g. Amaterasu in Japanese belief), then paired with male lunar deities. Among the earliest records of human beliefs, the early goddesses of the Egyptian pantheon carried a sun above their head as a symbol of dignity. The sun was a major aspect of egyptian symbols and hieroglyphs, all the lunar deities of that pantheon were male deities. The cobra, the lioness, the cow-the dominant symbols of the most ancient Egyptian deities-carried their relationship to the sun atop their heads; they were female and their cults remained active throughout the history of the culture. Later a sun god was established in the eighteenth dynasty on top of the other solar deities, before the "aberration" was stamped out and the old pantheon re-established.
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[R]iding on frontal chariot is one of the typical attributes associated with the solar deity. The chariot of the sun god at Kizil belongs within the whole picture of the long and complex tradition for the depiction of the frontal chariot that came from Hellenistic-Iranian influence. The chariot in the Kizil images with only the fore body of the horse shown may have its root in Central Asia as a regional variation.
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