Funerary texts or funerary literature feature in many belief systems. Its purpose is usually to provide guidance to the newly deceased or the soon-to-be-deceased about how to survive and prosper in the afterlife.
The most famous example of funerary literature is that of the ancient Egyptians, whose Book of the Dead was buried with the deceased to guide him or her through the various trials that would be encountered before being allowed into the underworld. The Book of the Dead followed a tradition of Egyptian funerary literature that dated back as far as the 26th century BC.
Similar practices were followed by followers of the cult of Orpheus, who lived in southern Italy and Crete in the 6th–1st century BC. Their dead were buried with gold plates or laminae on which were inscribed directions about the afterlife.
In late 15th centuryEurope, the Ars Moriendi ("The Art of Dying Well") became one of the most popular and widely circulated early printed books. It was published in Germany around 1470 as a guide to how to meet Death and avoid the temptations (Impatience, Pride, Avarice, etc) that would consign a soul to purgatory or, worse, to hell.
TibetanBuddhists still make use of the Bardo Thodol, which describes the experiences of the soul after death. It is recited by lamas over a dying or recently deceased person, or sometimes over an effigy of the deceased.
The main part of this enormous collection of texts is inscribed in the pyramids of the kings of the Fifth and Sixth Dynasties: Unas, the last King of the Fifth Dynasty, his successor Teti, who was the first king of the Sixth Dynasty and his successors Pepi I, Merenre and Pepi II.
The entrance is on the pavement, at the foot of the Northern facade of the pyramids.
What all these texts have in common is an emphasis on the eternal existence of the king and the location of the sky as the realm of the Afterlife, which is dominated by the sun-god Re.