Her character is poorly defined in known sources, though it is known that like her husband she was associated with ritual purification and that she was believed to intercede with him on behalf of supplicants.

She was also worshiped in other settlements, such as Nippur, Sippar and Kalhu, and possibly as early as in the third millennium BCE was incorporated into the Hurrian pantheon.

She appears in a number of myths, including the Enūma Eliš, though only a single composition, Damkina's Bond, is focused on her.

[21] Multiple alternate names are assigned to Damgalnuna in the god list An = Anum (tablet II, lines 173-184),[3] including Ningikuga and Ninti.

[25] The worship of Damgalnuna is attested in all periods of history of ancient Mesopotamia,[9] though the scope of her cult gradually declined.

[36] A metrological text from the Middle Babylonian period also attests the existence of a house of worship which she shared with her husband, treated as separate from the former by Andrew R.

[36] On Old Babylonian seals from Sippar, Damgalnuna and Enki are one of the three most commonly invoked divine couples, though they appear less frequently than Shamash and Aya or Adad and Shala.

[37] It is known from a document stating that a number of officials, including the sanga priest of Annunitum, were responsible for inspecting its property after a theft occurred.

[40] She is mentioned in the treaty between Šattiwaza and Šuppiluliuma I, in which she appears near the end of the list of divine witnesses, between Belet-ekalli and Išḫara.

[46] Based on the fact that Marduk is already presented as a king of the gods, but at the same time Nabu is his scribe rather than son, the latter author assumed that it was originally composed under the rule of either the Kassite or Isin II dynasty.

[47] The forces of Nippur lose, and the conflict is eventually resolved through Damgalnuna's intervention,[48] prompted by a message about the battle delivered to her by Neretagmil,[4] the sukkal of the god Nāru.

[49] Lambert argued that to that end, she released an object referred to as a "bond" (il-let-sa[50]) in his translation, the nature of which is left unstated but which according to hi was something possible to display, perhaps a clay tablet.

[50] The colophon of the Neo-Babylonian copy states that the contents of the tablet were a secret and revealing them to anyone from outside its intended audience of ancient scholars was considered a taboo of Marduk.

[53] According to Nathan Wasserman, one of the inscriptions of king Ipiq-Ishtar of Malgium might contain a reference to a flood myth involving Ea (Enki) and Damkina (Damgalnuna).

[54] It states that when an unspecified disaster was about to befall this city, Ea instructed his wife to save it by "insuring long dynastic kingship," which according to Raphael Kutscher should be understood as a euphemism for placing an usurper on the throne.