Connaissances de base : Teteshapi en tant que déesse (teteshapi en tant que mot-clé)

Another comparison between the written data and Alaca Hôyuk's plastic representations, also based on formal criteria, opens up a more satisfactory avenue for A. Û. a more satisfactory avenue. He rightly points out the similarities between the cessions relating to the goddess with the Hattian name Teteshapi and her priestess NIN.DINGIR and the one depicted on the Alaca Hôyuk fr18. However, Ûnal's investigation, which fails to grasp the true nature of the texts relating to these processions, leads to unconvincing results.

If we are to identify with these ceremonies, already discussed at length and somewhat hastily attributed to a ritual in honour of the goddess Teteshapi, we need to remember two essential facts: they are part of the vast program of festivities at the beginning of the year, purulli, and they are accompanied by ma carades, once and still today part of the celebrations that mark the period between the winter solstice and the spring equinox (Christmas to Easter), i.e. those of the “New Year ”19. For all peoples governed by the rhythm of the seasons, the New Year is seen as a break in time, when the past year is wound up and the new one inaugurated. In Indo-European and many other traditions, the end of the year brings about a general upheaval: the cosmic order is disrupted, the lower worlds are

Teteshapi was considered a god in the Hittite times 4500BP. She is often associated with dances of the hunt and her priestess NIN.DINGIR, but also with the festival at the new year.

It also appears that NIN.DINGIR would travel, eg to Tawiniya and the temple of Telipinu (26 KBo 21.90) to spread the cult of Teteshapi. While dance and ceremony was considered to be the deific connection for common people, the priestly caste were also connected through sacred words. One surviving passage spoken by the priestess:

When I go there, fear me! I am the leopard and the wolf! Fear the water and behold Teteshapi!