差分

紀元前2600年頃のキシュのアガ王の腕輪、紀元前2400年頃のルガル＝キサルシ王の石版など、イナンナの名を記した様々な碑文が知られている。

During the [[Akkadian Empire|Akkadian period]] ({{circa}} 2334 – 2154 BCE), following the conquests of [[Sargon of Akkad]], Inanna and originally independent Ishtar became so extensively syncretized that they became regarded as effectively the same.{{sfn|Leick|1998|page=87}}{{sfn|Collins|1994|pages=110–111}} The Akkadian poet [[Enheduanna]], the daughter of Sargon, wrote numerous hymns to Inanna, identifying her with Ishtar.{{sfn|Leick|1998|page=87}}{{sfn|Collins|1994|page=111}} As a result of this,{{sfn|Leick|1998|page=87}} the popularity of Inanna/Ishtar's cult skyrocketed.{{sfn|Leick|1998|page=87}}{{sfn|Black|Green|1992|page=108}}{{sfn|Wolkstein|Kramer|1983|pages=xviii, xv}} Alfonso Archi, who was involved in early excavations of Ebla, assumes Ishtar was originally a goddess venerated in the Euphrates valley, pointing out that an association between her and the [[desert poplar]] is attested in the most ancient texts from both [[Ebla]] and [[Mari, Syria|Mari]]. He considers her, a moon god (e.g., [[Nanna (Sumerian deity)|Sin]]) and a sun deity of varying gender ([[Shamash]]/[[Shapash]]) to be the only deities shared between various early Semitic peoples of Mesopotamia and ancient Syria, who otherwise had different not necessarily overlapping pantheons.<ref>A. Archi, ''The Gods of Ebla'' [in:] J. Eidem, C.H. van Zoest (eds.), ''[https://www.nino-leiden.nl/publication/annual-report-nino-and-nit-2010 Annual Report NINO and NIT 2010]'', 2011, p. 3</ref>