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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>。しかし、アッシリア学者のディーナ・カッツによれば、降臨神話におけるイナンナとドゥムジの関係の描写は異例であるとのことである<ref>Katz, 1996, p93-103</ref><ref>Katz, 2015, p67-68</ref>。
イナンナはシュメールの軍神の一人としても崇拝されていた<ref>Black, Green, 1992, pages108–109</ref><ref>Vanstiphout, 1984, pages226–227</ref>。
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}}
Assyrian royal curse-formulas invoked both of Ishtar's primary functions at once, invoking her to remove potency and martial valor alike.{{sfn|Zsolnay|2010|p=397-401}} Mesopotamian texts indicate that traits perceived as heroic (such as a king's ability to lead his troops and to triumph over enemies) and sexual prowess were regarded as interconnected.{{sfn|Zsolnay|2010|p=393}}
