Property of Sekhmet

Many interesting abstracts for the CRE 2023 conference in Basel, including one entitled Death is Only the Beginning: Non-Existence – A State of Existence or Total Annihilation? (p 83) by Kristine Reinhold, which asks how we should understand what happens to the damned. "The attestations will be presented in thematic groups, including: existence in a state of anti-life, where one is deprived of the features of life, non- existence as total annihilation, and a state of non-existence characterized by existing in the darkness, without the potential to come forth." I hope this is eventually published and I can get my hands on it.

More from CRE 2003:

And from CRE 2022, Conception of the Doors of Heaven in Ancient Egyptian Religion (p 24) by Mennah Aly; The study of ex-votos: new perspectives on the cult of Bastet/Boubastis and its diffusion in the Mediterranean (p 36) by Emanuele Casella; The One She-Cat of Pakhet: Towards a New Type of Animal Cult? (p 48) by Romain Ferreres; The Libyan Political and Social Impacts on Ancient Egypt within The Third Intermediate Period (p 107) by  Marwa Soliman; and Late Twentieth Dynasty Yellow Coffins of Akhmim: Towards the Identification of a Corpus, Workshop, and Individual Artisans by Jaume Vilaro Fabregat.
https://www.archaeopress.com/Archaeopress/download/9781803275833


And CRE 2021: Being annihilated or being satisfied in the Duat. About the dynamic of the sw.wt in the New Kingdom Books of the Underworld (p 17) Mariano Bonanno: "... as one of the elements with greater mobility, the shadow is a first-order component to preserve the integrity of the deceased. That is why a deceased (or a god) with a “powerful shadow” or who can keep it in the Hereafter, guarantees to join the crew of the disk and therefore regenerate. On the contrary, with the annihilation of the shadow, the condemned are executed and included among those that do not exist." And The Beginnings of a Consumer Society: Beer Production in Predynastic Egypt (p 34) by Nisha Kumar; Red images in the Amduat of Thutmose III (p40) by Jordan Miller; Near Eastern deities in Egyptian magical texts of the New kingdom: Some methodological considerations and a case study on Anat and the servant of Hauron (p 78) by Joachim Friedrich Quack.

And CRE 2019: Not to see isefet: Symbolic links between eyesight and bwt in the Coffin Texts (p 5) by Apolinário de Almeida, Ana Catarina: "Bwt is the most regularly used verb to introduce isefet in the Coffin Texts, yet another verbal form can be found closely associated with bwt, often showcasing a parallel or causal relation with it, which is n mAA (not to see)... an akh has no limits to its eyesight and finds no obstacle (IV117): he who sees will never die, while the dead mwt are conceived as blind. Those who exist see and can be seen."; “Father of the Fathers and Mother of the Mothers” in the religious hymns of the New Kingdom (c. 1550-1069 BC): Creator’s non-gender binarism or expression of an all-encompassing deity? by Borges Pires, Guilherme; Spell 125b of the Book of the Dead [the judges] by El-kemaly, Radwa; Anat in LBA Egypt: Some preliminary remarks on the audience, agents, and importance of a foreign deity in a new land by Huwyler, Jacqueline M.; The Book of the Twelve Caverns in the tomb of Petosiris (Tuna el-Gebel) by Méndez-Rodríguez, Daniel Miguel; It has not been seen until today: Some myths from the texts of the outer sarcophagus of Iufaa by Míčková, Diana: "... and text about Tutu and his group of protective demons connected with the new year, mentioning also their connection to the fight of Ra and Apophis, as well as the personified eye of Ra."; Where do you come from, Bastet? by Pubblico, Maria Diletta / Vittori, Stefano; The demon-deity Maga: Geographical variations and chronological transformations in ancient Egyptian demonology by Rogers, John; A dangerous seductress? Re-reading the Tale of the Herdsman by Serova, Dina; An unpublished 21st Dynasty coffin set in the Nicholson Museum, Sydney University [!!!] by Smith, Danielle; and Litany of the Underworld. Forms of Osiris represented in the inside of some XXIst Dynasty coffins by Haładaj, Dagmara.

CRE 2018 has papers on Apedemak, "the dreadful aspect of Nu[n]", catfish-headed gods, mummiform demons on Third Intermediate Period coffins, gender differences in the CT, Illustrations of Temple Rank on 21st Dynasty Funerary Papyri, and Being the son of a Goddess: The claim for legitimacy of the bubastite kings.
Partial contents: https://www.archaeopress.com/Archaeopress/Products/9781789692143

ETA: Amunet in Thebes - how Hatshepsut developed the cult of the feminine form of Amun, 17th Current Research in Egyptology, Kraków, 4-7 May 2016

And here's a catch-all for Mafdet. :) To start off with:

• Lichtheim, Miriam. Ancient Egyptian Literature. Berkeley, University of California Press, 1973-80.

  Pyramid Texts, Utterance 295: "Mafdet leaps at the neck of the in-di.f-snake, she does it again at the neck of the serpent with raised head. Who is he who will survive? It is I who will survive." (Footnote: "Mafdet here appears in the role of a mongoose.")
  
  Pyramid Texts, Utterance 297: "My hand has come upon you, the avenger (?) is this which has come upon you, (even) Mafdet, pre-eminent in the Mansion of Life; she strikes you on your face, she scratches you on your eyes, so that you fall into your faeces and crawl into your urine. Fall! Lie down! Crawl away, for your mother Nut sees you!"
  
  Pyramid Texts, Utterance 298: "Re arises, his uraeus is upon him, against this snake which came forth from the earth and which is under my fingers. He will cut off your (sic) head with this knife which is in the hand of Mafdet who dwells in the Mansion of Life. He will draw out those things which are in your mouth [the snake's poison fangs], he will draw off your poison with these four cords which belong to the sandals of Osiris. O monster, lie down! O bull, crawl away!"

• Willems, Harco. The coffin of Heqata. Leuven, Uitgeverij Peeters en Departement Oriëntalistiek, 1996.

  Mafdet was "closely associated with the scorpion goddess Hededet", who replaces Mafdet in variant Coffin Texts from Meir. (p 440, n. bq)

• Sederholm, Val Hinckley. Papyrus British Museum 10808 and its Cultural and Religious Setting. Leiden; Boston: Brill, 2006.

  Mafdet appears in Spell Ten of the Ritual of Repelling Evil (which IIUC is found on two papyri from the NK), where she is called "Flaming-faced entity before the horizon, Mafdet, Piercer of Darkness". (In later copies of the spell she has become a "he-cat" who merely "gazes into darkness" - similarly, in the Coffin Texts, Pakhet is "the lioness who sees by night".) Sederholm writes, "we glimpse one Mafdet in shadow, another in streaming light. Without visible form she ranges her pre-dawn haunt. When she turns to face the horizon there gleam out two enkindling eyes... then comes the piercing attack of blazing eyes and claws as the panther leaps upward to grasp her celestial and transcendent form - rushing before the sun." Wow!
  
  In Papyrus 10808, Horus the Behedite and his speckled plumage is mentioned straight after Mafdet; Sederholm speculates that Mafdet may be a similarly spotted cheetah or even a cheetah-hawk griffin. Similarly, in the Ramesseum Dramatic Papyrus, Horus offers a blessing to Osiris: "May Mafdet unite your limbs with their body"; and Horus is compared to Mafdet at Edfu.
  

Some links, parked here for later reference:

Mafdet at Henadology

Etymological dictionary of Egyptian

"All the great gods and goddesses, as well as some of their less well-known divine colleagues, appear as amulets. Thus among lion-headed figures are found not only Sekhmet, Bastet and Wadjyt but Pakhet and Mehyt and the fierce god Mahes." (p 12)

"The problem is that the Egyptians believed most of their gods were able to manifest themselves in animal form, but there were not enough types of animal to suffice. Thus any one species might represent a number of different gods... Sekhmet, Tefnut, Mehyt, Pakhet and Bastet, even Wadjyt, might all appear as an amulet of a lion-headed woman." (p 14)

Cat-shaped amulets, representing Bastet, were most popular in the Third Intermediate Period. (p 12)

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Andrews, Carol. Amulets of Ancient Egypt. British Museum Press, London, 1994.

Just a few snippets.

Quirke says that Bastet "originally took leonine form, until the first millennium BC when she was shown instead as a cat".

"Tefnut... took the leonine form, and appeared in a late version of the story as the goddess-eye who had to be coaxed back to Ra from Nubia... The goddess Mut, consort of Amun in the New Kingdom and later, drew on the imagery of both vulture and lioness, but stood more often as a woman, as did Hathor when representing human sexual love." Quirke notes it was Thoth who brought Tefnut home. Wadjyt, more familiar as a cobra, could also be represented as a lioness.

Later in the book he mentions "Pakhet, 'the scratcher', who took the role of raging leonine goddess at the limestone quarries in the desert valley south-east of Bani Hasan in Middle Egypt, and Maihesa, 'the wild lion', worshipped as son of the lenoine goddesses Bast and Sekhmet in the Delta cities Bubastis and Taremu (rendered Leontopolis, 'city of the lion', by the Greeks."
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Quirke, Stephen. Ancient Egyptian Religion. New York : Dover, 1997.

For your interest: I came across a Web page on an Egyptian temple of the lion-headed goddess Pakhet, with info and pictures.