(Please read from the start)
“Seal impressions from the Jemdet Nasr period (c. 3100 – c. 2900 BC) show a fixed sequence of symbols representing various cities, including those of Ur, Larsa, Zabalam, Urum, Arina, and probably Kesh. This list probably reflects the report of contributions to Inanna at Uruk from cities supporting her cult. A large number of similar seals have been discovered from phase I of the Early Dynastic period (c. 2900 – c. 2350 BC) at Ur, in a slightly different order, combined with the rosette symbol of Inanna. These seals were used to lock storerooms to preserve materials set aside for her cult.”
>> The rosette is NOT the symbol of Inanna. She, along with the other Sebetti, could open the portal, since they are the heavenly rulers. We also know for certain the rosette is not EXCLUSIVELY Inanna’s because we’ve seen it many times on various pre-dynastic Ancient Egyptian artifacts, including Narmer’s Palette (starting page 122), the Maceheads (starting page 811) and the Gebel Tarif knife handle (page 815). We also know the rosette mutated and transformed to take its final form as the Caduceus (page 769).
“Various inscriptions in the name of Inanna are known, such as a bead in the name of King Aga of Kish circa 2600 BC, or a tablet by King Lugal-kisalsi circa 2400 BC:
"For An, king of all the lands, and for Inanna, his mistress, Lugal-kisalsi, king of Kish, built the wall of the courtyard."
— Inscription of Lugal-kisalsi.
During the Akkadian period (c. 2334 – 2154 BC), following the conquests of Sargon of Akkad, Inanna and originally independent Ishtar became so extensively syncretized that they became regarded as effectively the same. The Akkadian poet Enheduanna, the daughter of Sargon, wrote numerous hymns to Inanna, identifying her with Ishtar. Sargon himself proclaimed Inanna and An as the sources of his authority. As a result of this, the popularity of Inanna/Ishtar's cult skyrocketed. 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. He considers her, a moon god (eg. 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.”
>> There is no confusion or overlapping. I think most if not all are members of the same Clan or they are different aspects of the same deity = the Evil Lady. I’m not that acquainted with Mesopotamian pantheon, I just know the basics, but I’m sure if I go into an in-depth study I will found deities with many aspects to them, just like it was the case with Neith in Ancient Egypt. As I’ve suggested before Ishtar could be pointing to the Antelope warriors whom have an overly large sexual appetite = very sexualized. It maybe have been used as Lilith was to name one person and in the same time to indicate /point to demons = a double meaning word. It’s possible this is how Ishtar started = as a double meaning word but with time it evolved into being the name of a FEMALE sexual addict deity. It’s just a theory from my part. This needs further digging and investigation as I didn’t look too deep into it.
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