Here you go... I will start trying to get the pics uploaded now
Wepwawet was possibly the oldest of Egypt’s jackal gods, being already represented on one of the standards preceding the king on the Narmer’s Palette at the dawn of Egypt’s historical period and attested by name from the 3rd dynasty. The archaeological evidence indicates that the god’s origins were probably in the region of Upper Egypt, but his worship soon spread; and in the Pyramid Texts he is even said to have been born in the Lower Egyptian shrine of Wadjet (PT 1438). Wepwawet translates as ‘opener of the ways’, but the meaning of the god’s name is susceptible to a number of interpretations. Based on the god’s frequently attested warlike character, it could refer to the opening of the ways before the king in terms of military conquest. In the context of ‘adze of Wepwawet’ which was used in the ‘opening of the mouth’ ritual, it could also refer to the magical opening of the deceased king’s eyes and mouth, and in funerary texts Wepwawet also ‘opened the ways’ in leading the deceased through the netherworld and the king to ascension (PT 1009). The title could be even understood in a cosmic sense as he is said to open the way for the sun to rise in the sky (PT 455). As ‘leader of the gods’, the image of Wepwawet went before the king and before other gods in many events and the name could possibly relate to his leading of these ritual processions. Finally, in the Memphite Theology we find the expression ‘the opener of the body. Wepwawet’, so that as the firstborn the god could be seen as the opener of the way of the womb. Wepwawet and Anubis are sometimes confused – even in ancient texts – but it is clear that they were independent deities. On the other hand, Wepwawet may have been synonymous with the god Sed who was depicted as a canid atop an identical standard in early times. In a less direct manner, Wepwawet was identified with the god Horus and could also be associated with the sun god in the form of Wepwawet-Re.
Wepwawet was usually depicted in the form of a jackal or other wild canid and occasionally as a jackal-headed man. In zoomorphic form the god may be differentiated from Anubis when colour is present, as Anubis was usually depicted as black and Wepwawet, grey. When standing, the latter animal was also characteristically depicted with its sloping back legs together rather than apart. But as a jackal-headed man the god often appears indistinguishable from Anubis and can then only be differentiated by a naming text, if not by attributes of mace and bow. In vignettes of the 138th chapter of the Book of the Dead Anubis and Wepwawet are depicted on either side of a representation of Osiris. As symbols of north and south or east and west are also usually depicted on each side, it seems clear that the two gods could have symbolic orientational significance – with Anubis often being linked to the north and Wepwawet the south. When depicted on his standard, Wepwawet usually has before him a peculiar bolster-like emblem called the shedshed which may have represented the royal placenta which was regarded as the kings ‘double’.
In later historical times the major cult centre of Wepwawet was at Asyut in Middle Egypt which was called by Egyptians Zauty and by Greeks called Lykopolis or ‘wolf city’. The god was also venerated at Abydos in connection with Osiris. There Wepwawet went before the ritual funerary procession of the netherworld god. And on a funerary stelae from this site it is common for the deceased to wish to ‘behold the beauty of Wepwawet during the procession’. The god was also depicted on standards placed before the tombs in some depictions of funerary ceremonies. While infrequently found in expressions of popular veneration, Wepwawet appears in some theophoric names – as in the name of King Wepwawetemsaf of the 13th dynasty.