During the Eighteenth Dynasty, the south corridor of Sahure's mortuary temple became home to a cult of Sekhmet.
Its early history is unknown, and though Borchardt suggested that the cult had its origins in the Middle Kingdom, there is no evidence to support this conjecture.
The earliest attested royal connection to cult is Thutmose IV, of the Eighteenth Dynasty, followed later by Ay and Horemheb.
Amenhotep III, of the Eighteenth Dynasty, has been connected to the temple through a faience object bearing his name, as have Seti I and Ramesses II, of the Nineteenth Dynasty of Egypt, through restoration inscriptions bearing their names.
The renewed attention had a negative consequence as the first wave of dismantlement of the Abusir monuments, particularly for the acquisition of valuable Tura limestone, arrived with it.
Sahure's mortuary temple may have been spared at this time due to the presence of the cult.
The cult's influence likely waned after the end of Ramesses II's reign, becoming a site of local worship only.

The Abusir necropolis and Sahure's cult garnered attention once again in the Twenty-Fifth and/or Twenty–Sixth Dynasties, as evidenced by the copying of relief art from the monuments.
Taharqa, of the Twenty-Fifth Dynasty, had various reliefs replicated – such as images of the king crushing his enemies as a sphinx – from the mortuary temple's of Sahure, Nyuserre, and Pepi II for the restoration of the temple of Kawa in Nubia.
In the late Twenty-Sixth to the early Twenty-Seventh Dynasty, a new period of dismantlement appears to have been visited on the monuments.
Sahure's was once again spared, protected by the cult into the Ptolemaic Kingdom, though it had very reduced influence at this time.
A third wave of dismantlement of the Abusir monuments is clearly attested in the Roman period by the abundant remains of mill-stones, lime production facilities, and worker shelters.
At the beginning of the Christian era, Copts founded a shrine in the temple, as shown by pottery and Coptic graffiti dating to between the fourth and seventh centuries AD.
Periodic farming of the monuments for limestone continued at least until the end of the 19th century AD.
During the Eighteenth Dynasty, the south corridor of Sahure's mortuary temple became home to a cult of Sekhmet. Its early history is unknown, and though Borchardt suggested that the cult had its origins in the Middle Kingdom, there is no evidence to support this conjecture. The earliest attested royal connection to cult is Thutmose IV, of the Eighteenth Dynasty, followed later by Ay and Horemheb. Amenhotep III, of the Eighteenth Dynasty, has been connected to the temple through a faience object bearing his name, as have Seti I and Ramesses II, of the Nineteenth Dynasty of Egypt, through restoration inscriptions bearing their names. The renewed attention had a negative consequence as the first wave of dismantlement of the Abusir monuments, particularly for the acquisition of valuable Tura limestone, arrived with it. Sahure's mortuary temple may have been spared at this time due to the presence of the cult. The cult's influence likely waned after the end of Ramesses II's reign, becoming a site of local worship only.
The Abusir necropolis and Sahure's cult garnered attention once again in the Twenty-Fifth and/or Twenty–Sixth Dynasties, as evidenced by the copying of relief art from the monuments. Taharqa, of the Twenty-Fifth Dynasty, had various reliefs replicated – such as images of the king crushing his enemies as a sphinx – from the mortuary temple's of Sahure, Nyuserre, and Pepi II for the restoration of the temple of Kawa in Nubia. In the late Twenty-Sixth to the early Twenty-Seventh Dynasty, a new period of dismantlement appears to have been visited on the monuments. Sahure's was once again spared, protected by the cult into the Ptolemaic Kingdom, though it had very reduced influence at this time. A third wave of dismantlement of the Abusir monuments is clearly attested in the Roman period by the abundant remains of mill-stones, lime production facilities, and worker shelters. At the beginning of the Christian era, Copts founded a shrine in the temple, as shown by pottery and Coptic graffiti dating to between the fourth and seventh centuries AD. Periodic farming of the monuments for limestone continued at least until the end of the 19th century AD.
Pyramid of Sahure