Cynocephaly
The characteristic of cynocephaly, or cynocephalus, having the head of a canid, typically that of a dog or jackal, is a widely attested mythical phenomenon existing in many different forms and contexts. The literal meaning of cynocephaly is "dog-headedness"; however, that this refers to a human body with a dog head is implied. Such cynocephalics are known in mythology and legend from many parts of the world, including ancient Egypt, Libya, Greece, India and China. Further mentions come from the medieval East and Europe. In modern popular culture cynocephalics are also encountered as characters in books, comics, and graphic novels. Cynocephaly is generally distinguished from lycanthropy and dogs that can talk.
In addition, the Greeks and Romans called a species of apes cynocephalus.
Etymology
The word cynocephaly is taken from the Greek word κυνοκέφαλοι kynokephaloi, plural of the word κυνοκέφαλος, from kyno– meaning "dog" and κεφαλή kephalē meaning "head".The same "dog" root is found in the name Cynomorpha for a sub-group of the family of Old World monkeys, which contains many species of macaques and baboons.
Ancient Greece and Egypt
Cynocephaly was familiar to the ancient Greeks from representations of the Egyptian gods Duamutef, Wepwawet, and Anubis with the heads of jackals. The Greek word "dog-head" also identified a sacred Egyptian baboon with a dog-like face. Rather than literally depicting a hybrid human-animal state, these cynocephalic portrayals of deities conveyed those deities' therianthropic ability to shift between fully human and fully animal states. In an Ancient Egyptian hybrid image, the head represents the original form of the being depicted, so that, as the Egyptologist Henry Fischer put it, "a lion-headed goddess is a lion-goddess in human form, while a royal sphinx, conversely, is a man who has assumed the form of a lion." This non-literal approach to depicting deities may have confused visitors from Greece, leading them to believe that Egyptians worshipped cynocephalic gods, or even that mortal cynocephalic entities populated Egypt.Reports of dog-headed races can also be traced back to Greek antiquity. In the fifth century BC, the Greek physician Ctesias, in his Indica, wrote a detailed report on the existence of cynocephali in India. Similarly, the Greek traveler Megasthenes claimed to know about dog-headed people in India who lived in the mountains, communicated through barking, wore the skins of wild animals and lived by hunting. Claudius Aelianus also mentioned the dog-headed tribes in India, and he, too, wrote that they are of human shape and clothed in the skins of beasts. He also added that although they have no speech and howled to communicate, they were capable of understanding the Indian language.
Herodotus reports claims by ancient Libyans that such creatures inhabit the east of their lands, as well as headless men and various other anomalies.
The best estimate for the place where the battle between the Argonauts and the Cynocephali took place is modern day North Serbia or South Hungary.
Some Greek writers also mention the Hemicynes, meaning half-dogs.
Late Antiquity
There is a description of two saints, Ahrakas and Augani, with a dog's head from the legend about the life of the Saint Mercurius, whom they faithfully served. According to the Coptic legend, preserved in an Arabic translation, the two "cynophali devoured the grandfather of St. Mercurius, and were preparing to eat his father when an angel appeared and surrounded them with a ring of fire. They repented and became companions of the father, and later accompanied Mercurius into battle." They are described as being "bodyguards" of Mercurius. Their image on the icon is in the Coptic Museum.The cynocephali offered such an evocative image of the magic and brutality deemed characteristic of bizarre people from distant places that they continued to recur in medieval literature. Augustine of Hippo mentioned the cynocephali in The City of God, Book XVI, Chapter 8, in the context of discussing whether such beings were descendants of Adam; he considered the possibility that they might not exist at all, or might not be human, but insisted that if they were human they were indeed descendants of Adam.
Saint Christopher
In the Eastern Orthodox Church, certain icons covertly identify Saint Christopher with the head of a dog. Christopher pictured with a dog's head is not generally supported by the Orthodox Church, as the icon was proscribed in the 18th century by Moscow.The roots of that iconography lie in a hagiographic narrative set during the reign of the Emperor Diocletian, which tell of a man named Reprebus, Rebrebus or Reprobus being captured by Roman forces fighting against tribes dwelling to the west of Egypt in Cyrenaica and forced to join the Roman numerus Marmaritarum or "Unit of the Marmaritae", which suggests an otherwise-unidentified "Marmaritae". He was reported to be of enormous size, with the head of a dog instead of a man, both apparently being typical of the Marmaritae. He and the unit were later transferred to Syrian Antioch, where bishop Peter of Attalia baptised him and where he was martyred in 308. It has also been speculated that this Byzantine depiction of St. Christopher as dog-headed may have resulted from a misreading of the Latin term Cananeus as caninus, that is, "canine".
The late 10th century German bishop and poet Walter of Speyer portrayed St. Christopher as a giant of a cynocephalic species in the land of the Chananeans who ate human flesh and barked. Eventually, Christopher met the Christ child, regretted his former behavior, and received baptism. He, too, was rewarded with a human appearance, whereupon he devoted his life to Christian service and became an Athleta Christi, one of the military saints.
Medieval East
Cynocephali also figure in medieval Christian worldviews. A legend that placed Andrew the Apostle and Bartholomew the Apostle among the Parthians presented the case of "Abominable", the citizen of the "city of cannibals... whose face was like unto that of a dog." After receiving baptism, however, he was released from his doggish aspect.Ibn Battuta
encountered what were described as "dog-mouthed" people on his journey, possibly describing a group of Mentawai people, living on an island between India and Sumatra:Medieval West
mentions cynocephali in his Historia gentis Langobardorum: "They pretend that they have in their camps Cynocephali, that is, men with dogs' heads. They spread the rumor among the enemy that these men wage war obstinately, drink human blood and quaff their own gore if they cannot reach the foe." At the court of Charlemagne, the Norse were given this attribution, implying un-Christian and less-than-human qualities: "I am greatly saddened" said the King of the Franks, in Notker's Life, "that I have not been thought worthy to let my Christian hand sport with these dog-heads." The ninth-century Frankish theologian Ratramnus wrote a letter, the Epistola de Cynocephalis, on whether the Cynocephali should be considered human. If human, a Christian's duty would be to preach the Gospels to them. If animals, and thus without souls, doing so would be pointless. Quoting St. Jerome, Thomas of Cantimpré corroborated the existence of Cynocephali in his Liber de Monstruosis Hominibus Orientis, xiv,. The thirteenth-century encyclopedist Vincent of Beauvais acquainted his patron Saint Louis IX of France with "an animal with the head of the dog but with all other members of human appearance… Though he behaves like a man… and, when peaceful, he is tender like a man, when furious, he becomes cruel and retaliates on humankind".The Nowell Codex, perhaps more commonly known as the manuscript containing the Anglo-Saxon epic Beowulf, also contains references to Cynocephali. One such reference can be found in the part of the manuscript known as The Wonders of the East, in which they are called "healfhundingas" or "half-dogs." Also, in Anglo-Saxon England, the Old English word wulfes heafod was a technical term for an outlaw, who could be killed as if he were a wolf. The so-called Leges Edwardi Confessoris, written around 1140, however, offered a somewhat literal interpretation: “ For from the day of his outlawry he bears a wolf's head, which is called wluesheued by the English. And this sentence is the same for all outlaws." Cynocephali appear in the Old Welsh poem Pa gur? as cinbin. Here they are enemies of King Arthur's retinue; Arthur's men fight them in the mountains of Eidyn, and hundreds of them fall at the hand of Arthur's warrior Bedwyr. The next lines of the poem also mention a fight with a character named Garwlwyd ; a Gwrgi Garwlwyd appears in one of the Welsh Triads, where he is described in such a way that scholars have discussed him as a werewolf.
High and late medieval travel literature
Medieval travellers Giovanni da Pian del Carpine and Marco Polo both mention cynocephali. Giovanni writes of the armies of Ögedei Khan who encounter a race of dogheads who live north of the Dalai-Nor, or Lake Baikal. The Travels of Marco Polo mentions dog-headed barbarians on the island of Angamanain, or the Andaman Islands. For Polo, although these people grow spices, they are nonetheless cruel and "are all just like big mastiff dogs". In The Voyage and Travels of Sir John Mandeville, dog-headed men are described as inhabiting the island of Nacumera.The dog-headed people were also found in the New World. Christopher Columbus reported that the Taino were familiar with the cynocephali. In 1517, the Ottoman Sultan Selim I was presented with a map of the New World drawn by Piri Reis, which included an image of a dog-headed man fighting a monkey in what is now Colombia. In 1519, the Governor of Cuba instructed Hernán Cortés to investigate rumours of cynocephali while on his expedition to the American mainland.
According to Henri Cordier, the source of all the fables of the dog-headed barbarians, whether European, Arabic, or Chinese, can be found in the Alexander Romance.