Solar deity


A solar deity or sun deity is a deity who represents the Sun or an aspect thereof. Such deities are usually associated with power and strength. Solar deities and Sun worship can be found throughout most of recorded history in various forms. The English word sun derives from Proto-Germanic *sunnǭ. The Sun is sometimes referred to by its Latin name Sol or by its Greek name Helios.

Overview

beliefs attribute Atum as the Sun god and Horus as a god of the sky and Sun. As the Old Kingdom theocracy gained influence, early beliefs were incorporated into the expanding popularity of Ra and the Osiris-Horus mythology. Atum became Ra-Atum, the rays of the setting Sun. Osiris became the divine heir to Atum's power on Earth and passed his divine authority to his son, Horus. Other early Egyptian myths imply that the Sun is incorporated with the lioness Sekhmet at night and is reflected in her eyes; or that the Sun is found within the cow Hathor during the night and reborn each morning as her son.
Mesopotamian Shamash played an important role during the Bronze Age, and "my Sun" was eventually used to address royalty. Similarly, South American cultures have a tradition of Sun worship as with the Incan Inti.
In Germanic mythology, the solar deity is Sol; in Vedic, Surya; and in Greek, Helios and as Apollo. In Proto-Indo-European mythology the sun appears to be a multilayered figure manifested as a deity but also perceived as the eye of the sky father Dyeus.

Solar myth

Three theories exercised great influence on nineteenth and early twentieth century mythography. The theories were the "solar mythology" of Alvin Boyd Kuhn and Max Müller, the tree worship of Mannhardt, and the totemism of J. F. McLennan.
Müller's "solar mythology" was born from the study of Indo-European languages. Of them, Müller believed Archaic Sanskrit was the closest to the language spoken by the Aryans. Using the Sanskrit names for deities as a base, he applied Grimm's law to names for similar deities from different Indo-European groups to compare their etymological relationships to one another. In the comparison, Müller saw the similarities between the names and used these etymological similarities to explain the similarities between their roles as deities. Through the study, Müller concluded that the Sun having many different names led to the creation of multiple solar deities and their mythologies that were passed down from one group to another.
R. F. Littledale criticized the Sun myth theory, pointing out that by his own principles, Max Müller was himself only a solar myth. Alfred Lyall delivered another attack on the same theory's assumption that tribal gods and heroes, such as those of Homer, were only reflections of the Sun myth by proving that the gods of certain Rajput clans were actual warriors who founded the clans a few centuries ago, and were the ancestors of the present chieftains.

Solar vessels and chariots

Solar boats

The Sun was sometimes envisioned as traveling through the sky in a boat. A prominent example is the solar barque used by Ra in ancient Egyptian mythology. The Neolithic concept of a "solar barge" is found in the later myths of ancient Egypt, with Ra and Horus. Several Egyptian kings were buried with ships that may have been intended to symbolize the solar barque, including the Khufu ship that was buried at the foot of the Great Pyramid of Giza.
Solar boats and similar vessels also appear in Indo-European mythologies, such as a 'hundred-oared ship' of Surya in the Rig Veda, the golden boat of Saulė in Baltic mythology, and the golden bowl of Helios in Greek mythology. Numerous depictions of solar boats are known from the Bronze Age in Europe. Possible solar boat depictions have also been identified in Neolithic petroglyphs from the Megalithic culture in western Europe, and in Mesolithic petroglyphs from northern Europe.
Examples of solar vessels include:
  • Neolithic petroglyphs which are interpreted as depicting solar barges.
  • The many early Egyptian goddesses that were seen as sun deities, and the later gods Ra and Horus were depicted as riding in a solar barge. In Egyptian myths of the afterlife, Ra rides in an underground channel from west to east every night so that he can rise in the east the next morning.
  • The Nebra sky disk, –1600 BC, associated with the Unetice culture, which is thought to show a depiction of a gold solar boat.
  • Gold lunulae associated with the Bell Beaker culture, –2000 BC, thought to represent solar boats.
  • Nordic Bronze Age petroglyphs, including those found in Tanumshede, often contain barges and sun crosses in different constellations. Solar boat imagery also appears on bronze razors from the period.
  • Miniature gold boats from Nors in Denmark, dating from the Nordic Bronze Age.
  • The Caergwrle Bowl from Wales, dating from the British Bronze Age,.
  • Solar boat motifs depicted on bronze artefacts from the Urnfield culture and Lusatian culture, –500 BC.
  • Depictions of solar boats on Iron Age Celtic artefacts, such as the Petrie Crown from Ireland, and ornaments on the Vix grave wagon from France.

    Solar chariots

The concept of the "solar chariot" is younger than that of the solar barge and is typically Indo-European, corresponding with the Indo-European expansion after the invention of the chariot in the 2nd millennium BC. The reconstruction of the Proto-Indo-European religion features a "solar chariot" or "sun chariot" with which the Sun traverses the sky.
Chariots were introduced to Egypt in the Hyksos period, and were seen as solar vehicles associated with the sun god in the subsequent New Kingdom period. A gold solar boat model from the tomb of Queen Ahhotep, dating from the beginning of the New Kingdom, was mounted on four-spoked chariot wheels. Similarities have been noted with the Trundholm Sun Chariot from Denmark, dating from –1400 BC, which was also mounted on four-spoked wheels.
Examples of solar chariots include:
  • In Norse mythology, the chariot of the goddess Sól, drawn by Árvakr and Alsviðr. The Trundholm sun chariot dates to the Nordic Bronze Age, about 2,500 years earlier than written attestations of the Norse myth, but is often associated with it.
  • Greek Helios riding in a chariot.
  • Sol Invictus depicted riding a quadriga on the reverse of a Roman coin.
  • Hindu Surya riding in a chariot drawn by seven horses.
In Chinese culture, the sun chariot is associated with the passage of time. For instance, in the poem Suffering from the Shortness of Days, Li He of the Tang dynasty is hostile towards the legendary dragons that drew the sun chariot as a vehicle for the continuous progress of time. The following is an excerpt from the poem:

Gender

Solar deities are often thought of as male but the opposite has also been the case. In Germanic mythology, the Sun is female, and the Moon is male. Other European cultures that have sun goddesses include the Lithuanians and Latvians, the Finns and the related Hungarians. Sun goddesses are found around the world in Australia ; in Indian tribal religions and Sri Lanka ; among the Hittites, Berbers, Egyptians, and Canaanites ; in the Canary Islands ; in Native America, among the Cherokee, Natchez, Inuit, and Miwok ; and in Asia among the Japanese.
The cobra, the lioness, and the cow, are the dominant symbols of the most ancient Egyptian deities. They were female and carried their relationship to the sun atop their heads, and their cults remained active throughout the history of the culture. Later another 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. When male deities became associated with the sun in that culture, they began as the offspring of a mother.

Africa

Ancient Egypt

Sun worship was prevalent in ancient Egyptian religion. From at least the 4th Dynasty of ancient Egypt, the Sun was worshiped as the deity Ra, and portrayed as a falcon-headed god surmounted by the solar disk, and surrounded by a serpent. Ra supposedly gave warmth to the living body, symbolized as an ankh: a "☥" shaped amulet with a looped upper half. The ankh, it was believed, was surrendered with death, but could be preserved in the corpse with appropriate mummification and funerary rites. The supremacy of Ra in the Egyptian pantheon was at its highest with the Fifth Dynasty, when open-air solar temples became common.
In the Middle Kingdom of Egypt, Ra lost some of his preeminence to Osiris, lord of the west, and judge of the dead. In the New Empire period, the Sun became identified with the dung beetle, whose spherical ball of dung was identified with the Sun. In the form of the sun disc Aten, the Sun had a brief resurgence during the Amarna Period when it again became the preeminent, if not only, divinity for the pharaoh, Akhenaten.
The Sun's movement across the sky represents a struggle between the pharaoh's soul and an avatar of Osiris. Ra travels across the sky in his solar-boat; at dawn he drives away the god of chaos, Apep. The "solarisation" of several local gods reached its peak in the period of the Fifth Dynasty.
Rituals to the god Amun, who became identified with the sun god Ra, were often carried out on the top of temple pylons. A pylon mirrored the hieroglyph for 'horizon' or akhet, which was a depiction of two hills "between which the sun rose and set", associated with recreation and rebirth. On the first pylon of the temple of Isis at Philae, the pharaoh is shown slaying his enemies in the presence of Isis, Horus, and Hathor.
In the Eighteenth Dynasty, the earliest-known monotheistic head of state, Akhenaten, changed the polytheistic religion of Egypt to a monotheistic one, Atenism. All other deities were replaced by the Aten, including Amun-Ra, the reigning sun god of Akhenaten's own region. Unlike other deities, Aten did not have multiple forms. His only image was a disk—a symbol of the Sun.
Soon after Akhenaten's death, worship of the traditional deities was reestablished by the religious leaders who had adopted the Aten during the reign of Akhenaten.