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イナンナは愛の女神として崇拝されていたが、結婚の女神でもなければ、母なる女神とみなされることもなかった<ref>Black, Green, 1992, pp108–9</ref><ref>Leick, 2013, pages65–66</ref>。 アンドリュー・R・ジョージは、「あらゆる神話によれば、イシュタルは（中略）気質的にそのような職務には向いていなかった」とまで言っている<ref>George, 2015, p8</ref>。ジュリア・M・アッシャー・グレイヴは、イナンナが母神でないために特に重要であったとさえ（Asher-Greveが）提唱している<ref>Asher-Greve, Westenholz, 2013, p140, " Asher-Greve 2003; cf. Groneberg (1986a: 45) argues that Inana is significant because she is ''not'' a mother goddess [...]"</ref>。イナンナは愛の女神として、メソポタミア人が呪文を唱える際によく定量的<sup>''（要出典、August 2022）''</sup>に呼び出された<ref>Asher-Greve Julia M., Joan Goodnick Westenholz, Images, Orbis Biblicus et Orientalis: 259, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources, 2013, https://www.zora.uzh.ch/id/eprint/135436/1/Asher-Greve_Westenholz_2013_Goddesses_in_Context.pdf, Fribourg, Academic Press, 2013, page242, isbn:9783525543825, 26 August 2022<br />『グラハム・カニンガム (1997: 171)によれば、呪文は「象徴的同一性の形式」と関係があり、いくつかの女神との象徴的同一性は、例えば［...］イナナとナナヤとのセックスと愛に関する事項［...］など、その神の機能または領域に関係していることは明らかであるように思われる。』 </ref>。
イナンナの冥界への降臨では、イナンナは恋人ドゥムジに対して非常に気まぐれな態度で接している<ref>Black, Green, 1992, pp108–9</ref>。イナンナのこのような性格は、後のアッカド語標準訳『ギルガメシュ叙事詩』の中で、ギルガメシュがイシュタルの恋人たちへのひどい仕打ちを指摘する際に強調されている<ref name="Gilgamesh' p. 86">''Gilgamesh'', p. 86</ref><ref>Pryke, 2017, page146</ref>。
In ''Inanna's Descent to the Underworld'', Inanna treats her lover Dumuzid in a very capricious manner. This aspect of Inanna's personality is emphasized in the later standard Akkadian version of the ''[[Epic of Gilgamesh]]'' in which [[Gilgamesh]] points out Ishtar's infamous ill-treatment of her lovers.<ref name="Gilgamesh' p. 86">[[#Reference-Gilgamesh|''Gilgamesh'']], p. 86</ref>{{sfn|Pryke|2017|page=146}} However, according to assyriologist Dina Katz, the portrayal of Inanna's relationship with Dumuzi in the Descent myth is unusual.{{sfn|Katz|1996|p=93-103}}{{sfn|Katz|2015|p=67-68}}
Inanna was also worshipped as one of the Sumerian war deities.{{sfn|Black|Green|1992|pages=108–109}}{{sfn|Vanstiphout|1984|pages=226–227}} One of the hymns dedicated to her declares: "She stirs confusion and chaos against those who are disobedient to her, speeding carnage and inciting the devastating flood, clothed in terrifying radiance. It is her game to speed conflict and battle, untiring, strapping on her sandals."<ref>[[Enheduanna]] pre 2250 BCE {{cite web |title=A hymn to Inana (Inana C) |id=4.07.3 |year=2003 |work=The Electronic Text Corpus of Sumerian Literature |url=http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.4.07.3# |at=lines 18–28 |ref={{harvid|ETCSL 4.07.3}}}}</ref> Battle itself was occasionally referred to as the "Dance of Inanna".{{sfn|Vanstiphout|1984|page=227}} Epithets related to lions in particular were meant to highlight this aspect of her character.{{sfn|Asher-Greve|Westenholz|2013|p=203-204}} As a war goddess she was sometimes referred to with the name [[Irnina]] ("victory"),{{sfn|Westenholz|1997|p=78}} though this epithet could be applied to other deities as well,{{sfn|Wiggermann|1997|p=42}}{{sfn|Streck|Wasserman|2013|p=184}}{{sfn|Asher-Greve|Westenholz|2013|p=113-114}} in addition to functioning as a distinct goddess linked to [[Ningishzida]]{{sfn|Wiggermann|1999a|p=369, 371}} rather than to Ishtar. Another epithet highlighting this aspect of Ishtar's nature was Anunitu ("the martial one").{{sfn|Asher-Greve|Westenholz|2013|p=71}} Like Irnina, Anunitu could also be a separate deity,{{sfn|Asher-Greve|Westenholz|2013|p=133}} and as such she is first attested in documents from the Ur III period.{{sfn|Asher-Greve|Westenholz|2013|p=286}}
