- A troupe of musicians (singers and dancers) for/of Wepwawet was attributed in a tomb inscription at Asyut [Duquesne, Jackal Divinities]
- In Khufu’s pyramid (better known as the Great Pyramid), an exploratory expedition into the air shafts of the Queen’s Chamber was conducted by a German engineer by the name of Rudolf Gantenbrink. He used a robotic explorer or rover named Upuaut / Wepwawet, with a tiny on-board camera to do the job. The Upuaut rover was the predecessor to the Pyramid Rover and the Djedi Rover at later dates, nearly a decade apart each from their previous incarnations, though the mystery of the shafts and their ending in a solid limestone plate nicknamed “Gantenbrink’s Door” hasn’t been entirely solved, but you can read more about it here.
- In Greek mythology, a link between Makedon and Wepwawet is sometimes found, namely where Greek and Egyptian mythology heavily overlap and overwrite each other. Per Diodorus Siculus: A Commentary (where it is important to note the technical error in referring to Wepwawet as a ‘wolf-god’) we see Wepwawet oscillates between the protector of Wesir (Osiris) and also his son, stated: “I am Wepwawet, the heir of Senwy, the son of Osiris“, however this association as ‘son of Osiris’ is more likely to be Wepwawet subbing in for Heru (Horus) and his duties. In this syncretism of Greek and Egyptian literature, Anubis appears with Makedon (Anubis wearing the attire of the dog, and Makedon that of the wolf) reflecting a somewhat-implied relationship between Anubis and Wepwawet, and in some stories Makedon overtakes Wepwawet as the Patron of Asyut (Lycopolis).
- There is some evidence (minor, and the passages appear in immensely-differing translations ranging in reliability) of Wepwawet’s cult being taken forward past Egyptian times into the Roman periods, as late as the second century. In Book 11 of “The Golden Ass” by Apuleius (as published in the Penguin Group reprint, revision 2004):
Next appeared the gods who deigned to proceed on human feet. First was the dread messenger between the gods above and the Underworld, his dog’s head held high aloft, his face now black, now gold: Anubis, holding a caduceus in his right hand and brandishing a green palm-leaf in his left.
This has been sometimes taken to be the “two sides” of Anubis, with one of those sides being Wepwawet. In other translations, this is written as Anubis holding his head high (“high he held his dog-like neck” [The Mertowney Mountain Interviews | Richard Leviton]) leading the procession between Heaven and Hell, and that the face was black like night on one side, and golden as the sun on the other. Also in this case, the reference to “dog” is sometimes interpreted to be that of Wepwawet rather than Anubis.
In yet another translation (I believe I’ve read no fewer than four or five at this point), a reference is made not directly to Anubis Himself but rather to the Messenger-deity Mercurie (Mercury) with a face sometimes blacke, sometimes faire holding the head of An(n)ubis (Translator: William Adlington). To be fair, the role of Messenger could easily be applied to Wepwawet, so there may still be something here to this reference, albeit open to much interpretation. - Related to the above: in The Mertowney Mountain Interviews, it talks about Plutarch’s observation of the word kuon (κῠ́ων): “…the Greek term Kuon, for dog, surely does not allude to any physical likeness Anubis has to the dog, but to a metaphorical point, that the word also connotes ‘breeding’, by which he meant womblike Time produces or breeds all things out of itself.” While it may not mean anything definitive, I still find this fascinating considering Wepwawet’s šdšd (shedshed) and its studied relationship to childbirth. However, this word “kuon” can also be derogatory (the same way we use the English equivalent today, as literal and derogatory), so the connection is a stretch based only on the inflection of a female dog in specific. Still interesting to ponder, though.
- Wepwawet’s name comes up in an interesting way during the Book of Coming Forth by Day (more commonly known as the Book of the Dead) in Chapter 42: iw msdr n N m wp-wAwt (the ears [of N=person are the ears] of Wepwawet) and iw spty n N m inp (the lips [of person are] of Anubis) which may be open to broaderer interpretation considering how similar Wepwawet and Anubis can appear in terms of iconography.