What is the Book of the Dead in Egyptian mythology?
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Book of the Dead is the common name for ancient Egyptian funerary texts known as The Book of Coming [or Going] Forth By Day. The name "Book of the Dead" was the invention of the German Egyptologist Karl Richard Lepsius, who published a selection of the texts in 1842.
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I just finished a unit about Egypt. So, the book of dead was a bunch of spells, and when a pharaoh died, the book of the dead was placed in his tomb with him. But, did you know that all of the 200 spells are never complete? Anyway, the pharaoh was dead, so he needed to go to the afterlife. Anubis (the jackal headed god), the judge of the dead, would lead him through the journey and weigh his heart on a weighing machine and compare it with a feather. If his heart were as light as a feather, he would go to the Field of Reeds where he could live forever. If his heart were heavy, he would be eaten by the Devourer of the Dead (which is a mean looking dog).
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You can read a book called, The Pharoahs of Ancient Egypt, it is pretty informative and enjoyable to read and gives a good explanation of what we know and how we know it.  It is sort of set in a factual telling of the story of how we found the Rosetta Stone and went on to learn more and understand more about Ancient Egypt.\n\nBottom line is yes, they did worship their kings, or pharoahs.  They went on to worship the sun, sky, and on and on.  We know this because we can read their language.
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Some of the better secondary sources include:\n\nRitner, Robert  "The Mechanics of Egyptian Magical Practice" SAOC No. 54.  Chicago:  Oriental Institute University of Chicago\n\nHornung, Erik (translated by Lorton, D.) "The Ancient Egyptian Books of the Afterlife"\n\nShafer, Byron "Religion in Ancient Egypt:  Gods, Myths, and Personal Practice" with chapters by John Baines, Leonard Lesko, and David Silverman\n\nThese 3 are a good beginning and should provide you with plenty of additional bibliography.
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Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. \nRev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. \nRev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. \nRev 20:14  And death and hell were cast into the lake of fire. This is the second death. \nRev 20:15  And whosoever was not found written in the book of life was cast into the lake of fire.
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YES RIGHT! Quran has several fulfilled prophecies. its one of them. \n\nStory of pharaoh that his body will be made example for everyone. then his body found in 19th century. In the Qur’an we find that God promised to preserve the body of the Pharaoh as a sign for later generations (see Qur’an 10:90-92).True to the Qur’anic promise, the mummified body of the Pharaoh was discovered by Loret in 1898 at Thebes in the Kings’ Valley (see The Bible, the Qur’an and Science by Dr. Maurice Bucaille, p. 238). From there it was transported to Cairo. Elliot Smith removed its wrappings on July 8, 1907 and gave a detailed description in his book entitled the Royal Mummies (1912).\nFrom which source did the author of the Qur’an derive this information? How did the author of the Qur’an know that the Pharaoh’s body was preserved whereas the knowledge that the ancient Egyptians mummified their dead was not discovered until recently? And how could the author of the Quran predict that the body of the Pharaoh will be discovered later, unless the author was God Himself?\n\nAnother comparison will again demonstrate that the Qur’an was not copied from the Bible. In the Bible we are told that God drowned the Pharaoh and his army when they pursued Moses, on whom be peace, and his people (see Exodus 14:28). The clear indication in that description is that the body of the Pharaoh perished in the sea. However, the Qur’an dared to differ and prove true. In the Qur’an we find that God promised to preserve the body of the Pharaoh as a sign for later generations (see Quran 10:90-92).
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1.  Horemakhet ("Horus at the Horizon", meaning the sun) was a symbol of resurrection, linked to the setting sun, which was reborn every morning. He was also a manifestation of the god Re-Horakhte (see this god) and connected to the very old gods Kheper and Atum. He first appeared during the New Kingdom. He was identified with the Great Sphinx at Giza, where he also was venerated in a temple of his own (possibly the only of its kind in Egypt). His very "own" shape was a sphinx (as seen in the picture above). His was very popular during the dynasties 18-19 and called upon as "the good father".\n\n\n2.  Anubis (in Greek) was an old god who took care of the cemeteries and from c. dynasty five considered to be the son of the solar god Re.\nLater he was connected to the vast Osiris cult and became his son with the goddess Nephtys.\n(See the Myth of Osiris). Depicted as a jackal or a man with a jackal's head, he was originally a god from Abydos in Upper Egypt. He guided the deceased to the next life via the court of Osiris in the Underworld. He was the one who took care of embalmings and was the subject of the mortuary prayers in funerals. His fame was constantly on top during all periods of the long Egyptian history. \n\n\n3.  Osiris (in Greek) was king of the Underworld and originally a god of agriculture and nature. His origin is disputed and he first appeared during dynasty five. In Heliopolis he was said to be son of Re and he represented the dead king. Minor gods were taken into his vast cult and many legends were told about him. The common Myth of Osiris is about his death (murdered by his brother Set) and resurrection. He was the chief judge in the court at the threshold to the next life, where all the dead citizens were trying to come through to Paradise. He always wore a mummy-dress and was brother to Isis, Hor (Horus the elder), Set and Nephthys. His parents were Geb and Nut.\n\n\n4.  Aah (like "awe"), was an old moon god in charge of the moon-year (12x30 days). Besides "moon" his name meant "collar", "to embrace" and "defender".\nHis duties were shadowy and he was seen as a moon crescent often with sun disk upon it (two pictures left). He accompanied mainly Thot and Khons, but also others. Rarely he was upon the head of a sitting Osiris with whom he was known in texts as Osiris-Aah. He could be seen as Thoth-Aah with a crescent upon a pedestal standing in a boat (picture above). He took part in "The Book of the Dead" where he was quoted in a prayer presenting himself by saying: "I am the moon-god Aah, the dweller among the gods". His most famous roll in Egyptian mythology was in a tale where he gambled with Thoth and made him help the pair Nut and Geb to raise a family. \n\n\n5.  Nehebkau was a serpent god who participated in the creation of the world when he swam around the solar bark of Re in the watery chaos.\nAll Egyptians (dead and alive) were protected by him, especially from sickness through snake bites. Thus ordinary people used him in magic spells and had his festival in the fifth month, just when the cultivating of the soil had begun. His looks were of a snake with legs (picture right) sometimes with wings and two heads, or a man with a snake's head and Atef-crown (left). His name meant "He Who Unites the Kas" and he put together the double (Ka) from the dead with those of animals, plants and even stones to a multi-natural form. He had no official cult but was mentioned in "The Book of the Dead" and could be seen holding containers, making food offerings to the deceased. From the very start he was connected to Re.
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"The phoenix bird symbolizes immortality, resurrection and life after death. In ancient Greek and Egyptian mythology, it is associated with the sun god."
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E: Egyptologist, Egyptian, Egypt\n\nJ: Jebel Barkal, small mountain that marked the southern limit of the Egyptian empire\n\nL: literature - Egyptian literature included:\n\nc. 1800 BC: Story of Sinuhe and Ipuwer papyrus \nc. 1600 BC: Westcar Papyrus \nc. 1400 BC: Tulli Papyrus \nc. 1300 BC: Ebers papyrus \nc. 1180 BC: Papyrus Harris I \nc. 1000 BC: Story of Wenamun \n\nT: Tut, as in King Tutankhamun of the 18th dynasty, only of minor hystorical significance but the very celebrated "Boy King"\n\nU: Unsolved mysteries of Egypt: the pyramids perfection \n\nV: Victorious Egypt, when In the Battle of Megiddo of 609 BC, the forces of Egypt fought those of the Kingdom of Judah.\n\nX: The letter X, one of the many letters believed to have evolved from Egyptian Hyroglificis.  The original form of samekh may have been an Egyptian hieroglyph for the Djed column,
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The Book of the Dead was by Muriel Rukeyser (if thats the version you are looking for)
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http://en.wikipedia.org/wiki/Ancient_egypt
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I wish I knew where they were buried as well.  Also, the original bible, I would love to know where it is...I hope someone gives you a good answer for this question.
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in Egypt the most ghost words is ( shobek-lobek ) and it means ask any thing and i will make it true at once also we name ghosts as ( shamhorsh ) ( afret ) ( afroto ) ( afrakosh ) ( batrakosh ) (shetan ) and they are all true names of ghosts their origin?? i dont konw
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There were many, many Egyptian gods. Researchers say there were over 2,000 throughout all of Egypt although most of them were lesser gods. The main gods egyptians worshiped were Amun, Anubis, Aten, Atum, Bastet, Bes, Geb, Hapy, Hathor, Horus, Isis, Khepri, Khnum, Ma'at, Nephthys, Nun, Nut, Osiris, Ptah, Ra, Ra-Horakhty, Sekhmet, Seshat, Seth, Shu, Sobek, Tawaret, Tefnut, and Thoth.
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Hell\n\nDefinition: The word “hell” is found in many Bible translations. In the same verses other translations read “the grave,” “the world of the dead,” and so forth. Other Bibles simply transliterate the original-language words that are sometimes rendered “hell”; that is, they express them with the letters of our alphabet but leave the words untranslated. What are those words? The Hebrew she’ohl´ and its Greek equivalent hai´des, which refer, not to an individual burial place, but to the common grave of dead mankind; also the Greek ge´en·na, which is used as a symbol of eternal destruction. However, both in Christendom and in many non-Christian religions it is taught that hell is a place inhabited by demons and where the wicked, after death, are punished (and some believe that this is with torment).\n\nDoes the Bible indicate whether the dead experience pain?\n\nEccl. 9:5, 10: “The living are conscious that they will die; but as for the dead, they are conscious of nothing at all . . . All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheol,* the place to which you are going.” (If they are conscious of nothing, they obviously feel no pain.) (*“Sheol,” AS, RS, NE, JB; “the grave,” KJ, Kx; “hell,” Dy; “the world of the dead,” TEV.)\n\nPs. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts* do perish.” (*“Thoughts,” KJ, 145:4 in Dy; “schemes,” JB; “plans,” RS, TEV.)\n\nDoes the Bible indicate that the soul survives the death of the body?\n\nEzek. 18:4: “The soul* that is sinning—it itself will die.” (*“Soul,” KJ, Dy, RS, NE, Kx; “the man,” JB; “the person,” TEV.)\n\n“The concept of ‘soul,’ meaning a purely spiritual, immaterial reality, separate from the ‘body,’ . . . does not exist in the Bible.”—La Parole de Dieu (Paris, 1960), Georges Auzou, professor of Sacred Scripture, Rouen Seminary, France, p. 128.\n\n“Although the Hebrew word nefesh [in the Hebrew Scriptures] is frequently translated as ‘soul,’ it would be inaccurate to read into it a Greek meaning. Nefesh . . . is never conceived of as operating separately from the body. In the New Testament the Greek word psyche is often translated as ‘soul’ but again should not be readily understood to have the meaning the word had for the Greek philosophers. It usually means ‘life,’ or ‘vitality,’ or, at times, ‘the self.’”—The Encyclopedia Americana (1977), Vol. 25, p. 236.\n\nWhat sort of people go to the Bible hell?\n\nDoes the Bible say that the wicked go to hell?\n\nPs. 9:17, KJ: “The wicked shall be turned into hell,* and all the nations that forget God.” (*“Hell,” 9:18 in Dy; “death,” TEV; “the place of death,” Kx; “Sheol,” AS, RS, NE, JB, NW.)\n\nDoes the Bible also say that upright people go to hell?\n\nJob 14:13, Dy: “[Job prayed:] Who will grant me this, that thou mayst protect me in hell,* and hide me till thy wrath pass, and appoint me a time when thou wilt remember me?” (God himself said that Job was “a man blameless and upright, fearing God and turning aside from bad.”—Job 1:8.) (*“The grave,” KJ; “the world of the dead,” TEV; “Sheol,” AS, RS, NE, JB, NW.)\n\nActs 2:25-27, KJ: “David speaketh concerning him [Jesus Christ], . . . Because thou wilt not leave my soul in hell,* neither wilt thou suffer thine Holy One to see corruption.” (The fact that God did not “leave” Jesus in hell implies that Jesus was in hell, or Hades, at least for a time, does it not?) (*“Hell,” Dy; “death,” NE; “the place of death,” Kx; “the world of the dead,” TEV; “Hades,” AS, RS, JB, NW.)\n\nDoes anyone ever get out of the Bible hell?\n\nRev. 20:13, 14, KJ: “The sea gave up the dead which were in it; and death and hell* delivered up the dead which were in them: and they were judged every man according to their
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The temple of Hatshepsut at Deir el-Bahri on the West Bank of Thebes (modern Luxor area) was a mortuary temple.  From the Old Kingdom onward Egyptian monarchs had temples directly associated with the celebration of their cult after death.  When above-ground easily seen tombs weres still being constructed (ie pyramids) the mortuary temple was placed in the pyramid complex.  When burial shifted to hidden sites like those in the Valley of the Kings, the mortuary temple was instead located somewhere on the west bank of the Nile, across the river from the major cult complexes of Karnak and Luxor Temples.\nHatshepsut may have chosen the location of Deir el-Bahri for her temple because of the presence of an earlier temple belonging to Mentuhotep II, first king of the Middle Kingdom, in an attempt to further legitimize her reign as king.  In any event, the temple (called Djeser-Djeseru "Sublime of Sublime") combined both regional Theban architectural styles as well as themes from the broader Egyptian royal style and was constructed in such a way as to take advantage of the natural setting of the cliffs.
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Revelations 20:11-15\n"Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone's name was not found written in the book of life, he was thrown into the lake of fire."