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

Discussing the various forms in which the god Tutu is depicted, Olaf Kaper concludes: "Finally, three of the sphinxes (S-1, S-2, S-3) have been depicted with outstretched wings, bringing to mind the verb ḫ3ḫ, to be fast, which could be written with" either of two sphinx hieroglyphs. (p 41)

Pleasingly, thanks to Wikipedia and the Aegyptus font, I can show you both Kaper's stela S-3 and those two written sphinxes:





Isn't the Internet grand! :D

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Kaper, Olaf E. The Egyptian God Tutu: a Study of the Sphinx God and Master of Demons with a Corpus of Monuments (Orientalia Lovaniensia Analecta 119). Dudley, Mass. : Peeters, 2003.

I'm awfully keen on Tutu (here he is in my Tumblr). I shall now bore for the Commonwealth on the subject. Or, to put it another way, here is a catch-all posting for this unusual Egyptian deity. :)

Tutu or Tithoes originated in Sais, came to prominence in the Late and Graceo-Roman periods, and was worshipped throughout the country. He started off as a vanquisher of Apophis, but became popular as the master of demons. He is most often depicted as a sphinx.

Tutu has power over the demons that cause disease and misfortune - a group with various titles: the Seven Demons of Neith, the ḫ3tyw (butcher demons) of Sekhmet, and the šm3yw (wandering demons) of Bastet. The demons, who may also be dispatched by Mut or Nekhbet, are also called šsrw "arrows" (from the bow of Neith), hbyw "messengers", or wpwtyw "messangers". They often appear as armed, animal-headed men. (Khonsu, the son of Mut, Nefertem, the son of Sekhmet, and Mahes, the son of Bast or Sekhmet, could also control their mothers' squads of demons.) Tutu may be depicted with these demons, and given titles such as ḥry šsrw "master of demons".

Tutu is frequently called '3 pḥty "great of strength", which is also the name of the first of Neith's demons. He's also called "who comes to the one calling him", which expresses his availability to the ordinary person who needs help. He's also called "lord of the Book" (of Life and Death), "who saves men from evil", and even "the divine demon".

Tutu is typically portrayed in the form of a sphinx, though he does also pop up in human form, especially in temples; and occasionally as a lion-headed man. As a sphinx, Tutu may be accompanied by a griffin, representing the Roman goddess Nemesis; with the Wheel of Fortune; and/or with a winged sun indicating his divine status - though his demonic nature was expressed by addition of weapons, snakes, or scorpions to his paws. Another goddess, Petbe, was equated with Nemesis and may have contributed Tutu's snaky tail: "In the Demotic 'Tefnut Legend',' writes Kaper, 'Petbe is described as a griffin, 'whose tail is that of a serpent'."

Tutu is often depicted facing out of images, like Bes - as Frankfurter points out, this gives him extra apotropaic power. He typically wears the tni crown (two ostrich feathers, sun disc, twisting rams' horns). His sphinx body may have a crocodile head emerging from the chest, an entire croc body slung under the sphinx, a lion's head joined to the back of the human head (and a crocodile or ibis head joined, in turn, to the lion), He may wear Roman soldiers' dress, including one example of a gorgoneion, and another of a lion's face in its place. A few sphinxes have wings - Kaper is reminded of the verb ḫsḫ, "be fast", which could be determined with a griffin or a sphinx.

Tutu's consort, Tapshay, Tapashay, or Tapsais, was worshipped alongside him and Neith at Ismant el-Kharab (ala Kellis, the only place Tapshay was worshipped, and the only temple dedicated to Tutu). She wears the red crown, Hathor's feathered crown, or both, as in this bronze statuette. Olaf Kaper speculates "she may have been a private person who was divinised after her death". (At Shenhur, Tutu was the consort of Isis of Shenhur.)

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Frankfurter, David. "The local scope of religious belief". in Religion in Roman Egypt: assimilation and resistance. Princeton, N. J. : Princeton University Press, c1998.
Kaper, Olaf E. The Egyptian God Tutu: a Study of the Sphinx God and Master of Demons with a Corpus of Monuments (Orientalia Lovaniensia Analecta 119). Dudley, Mass. : Peeters, 2003.
Kaper, Olaf E. The God Tutu at Kellis: On Two Stelae Found at Ismant el-Kharab in 2000. in Gillian E. Bowen and Colin A. Hope (eds). The Oasis papers 3 : proceedings of the Third International Conference of the Dakhleh Oasis Project. Oxford : Oxbow, c2003.