Lamaštu is a unique goddess of ancient Mesopotamia, with an appearance of a hybrid part woman/part animal, that's unusual for a being of her status. After getting expelled from heaven, she was given a dog or lion head by Enlil, and became a demon, which reflects the iconography of anthropomorphic gods as opposed to hybrid demons and monsters of the ancient faith.

Lamaštu, while a threat to human babies, nurses dogs, pigs and sometimes goats as their replacement. Dogs, along with donkeys, are her frequent companions, the latter one also being her means of transportation to the underworld. Her head is fairly inconsistent, appearing as feline (male lion), avian and canine, with donkey ears and teeth (once dog's teeth), and incantations describe her as a She-Wolf (once She-Goat), with spots like a leopard's (once fish's). She appears amongst animals in amulets, they're part of her environment in incantations and myths, and she even follows the "Mistress of the Animals" motif that was common in the ancient Near East and Mediterranean world, holding serpents in each hand, that also symbolize her venom and dangerous nature. Other animals that point to her venom are scorpions and centipedes.

Notes on: Head, Description/Appearance, Replacement (of human babies), Companion, Prey, and Connection (last term for any other connection that's not previously specified).

Feline

Lion headed (nēšu)

Head: Lamaštu appears most frequently with a lion's head, both in amulets (especially in the canonical Group B, C and D amulets, as Group A is inconsistent) and incantations (Lam. II 36, 161; MB: I 11; RA 4), but as Farber (2014) notes in OB2 note 2, "Among the numerous representations of Lamaštu with a lion's head, not one shows her with the head of a female lion, *labbatu". In an incantation, Enlil is the one that gave her a lion's face: BIN 2, 72 "a face of a lioness Enlil fixed for her" (Zomer, 2022).
Description/Appearance: Lamaštu roars like a lion: Lam. II 164 "roaring like a lion" | MB: I 15 "roaring (and) howling like a lion". She's also compared to a lion: Emar 7 "Like a lion … do not" (Farber, 2014).
Connection: Lamaštu intimidates a lion: Lam. I 179 "By standing up to a lion, she sextu[ples] her (own) frightful splendor" | OA2 21 "(As) she made limp" 20 "the muscles of (even) a lion" (Farber, 2014).

No. 67

Leopard (nammarat)

Description/Appearance: Lam. II 37 "The small of her back is speckled like a leopard" (Farber, 2014).
Description/Appearance: Old Assyrian (OA1): "She is fierce, fearsome, divine; she is a leopard, the Daughter of Anu is a she-wolf" (Wee, 2021). Wee adds in [30]: "In various iterations of the description in first millennium BCE texts, the word nammarat ("she is a leopard") seems to have been substituted by namurrat ("she is of terrifying aura")". [Note: different translation in Farber, 2014].
Description/Appearance: (27′–28′) "[Her lateral parts (lit. kidneys)] are spotted like a leopard" | Note: Obv. 27′–28: "The quotation here is from the Lamaštu Incantation Series II, 37, translated "The small of her back is speckled like a leopard". […] The argument confirms the link between the lamaštu-demoness with "spotted" lateral parts (lit. kidneys) and the "dappled" ox, as suggested by the omen in Sa-gig U1:18 (S1: 15)" (Wee, 2019).
Description/Appearance: Lam. I 140 "of a pant]her are her (two) fibulas" (Farber, 2014. In his note he mentions leopard instead).

Cat (šurānu)

Description/Appearance: FsB 9: like a cat she … (Farber, 2014).

Avian

Eagle (erû)

Head: On amulets (Group A, e.g. 18), Lamaštu appears with a head of a bird of prey, an eagle/Anzû (Wiggermann, 2000). This description also appears in incantations, MB: I 16 Her face is (that of) Anzû. | FsB 18 Her face is (that of) Anzu? (Farber, 2014).
Description/Appearance: Lamaštu's feet are Anzû's talons, a description consistent between amulets (e.g. 41) and incantations (Lam. I 106, RA 3; Lam. I 141 refers to eagle talons) (Wiggermann, 2000; Farber, 2014).
Connection: Some amulets of Group B (27, 34, 35) feature the likeness of an Anzû eagle as an apotropaic figure, who gets replaced by Pazuzu on amulets of groups C and D (Wiggermann, 2000).

No. 18

No. 41

No. 35

Canine

Wolf (barbaru/barbarat)

Description/Appearance: Lamaštu is often described as a She-Wolf: Lam. I 37, OB1: 1–4, OA1: 1–2, Ug: V 16'-17', Lam. II 120, Lam. III 90, RS 3, FsB 6, RA 2 (Farber, 2014).
Connection: Lamaštu intimidates a wolf: Lam. I 180/Ug. I: 5' "By standing up to a wolf, she [imposes on him] whimpering" (Farber, 2014).

Dog (kalbu/kalbatu)

Head: OB2 2: "Enlil fitted her with a dog's face" | FsB 18 "(that of) a do⟨g⟩? is her head" (Farber, 2014).
Description/Appearance: On some amulets (Group A, e.g. 42, 66), Lamaštu either has characteristics of a dog, or is fully a dog standing on hind legs (Wiggermann, 2000). In an incantation she's said to have teeth of a dog (Lam. I 141: "[Tee]th of a dog are her teeth"). On another occasion, it's her behind: OB4 7: "[The be]hind? of an e[lamite?] dog is at [her] behind?" (Farber, 2014).
Description/Appearance: Lamaštu whimpers like a dog: Lam. II 165 "whimpering all the time like a bitch" | MB: I: 14 "screaming (and) whimpering like a bitch" (Farber, 2014)
Replacement: pigs and dogs are frequently portrayed on amulets and suckle her breasts (Groups C and D), or appear next to her (Group A (Wiggermann, 2000). She suckles puppies in an incantation: Ug. IV 9′′ "May she suckle the puppies of the bitch" (Farber, 2014).
Companion: (e.g. 88) A black dog is Lamaštu's companion/manifestation (Wiggermann, 2000). Note 76: "The black dog who is Lamaštu's gallû in Lam. I 14 executes her deadly orders, and can be called a manifestation of the demoness. It is this gallû which is the possible etymon for Greek Gellō". The phrase of the incantation is "I have made you seize a black dog", which some translate to "I've married you to a black dog" (more on the marriage: Farber, 2007).
Connection: figurines of dogs are common in Lamaštu incantations (3rd pirsu, "Dog Figurines Ritual": Farber, 2014). They feature either as watch-dogs (guarding the house and patient), or enemies of Lamaštu (Farber, 2007).

No. 42

No. 88

Venomous

Snake (ṣerru)

Description/Appearance: Lamaštu slithers like a snake (Lam. I 134, OB2 6, FsB 5; Wiggermann (2000) translates OB2 "door-pivot" instead of snake) | Snake's poison is her venom (Lam. I 127) | She's compared to a snake: FsB 5 "Like a snake she opened the breast" (Farber, 2014)
Connection: Lamaštu is seen holding snakes on amulets of Groups C and D (e.g. 23), like the "Mistress of the Animals" (Wiggermann, 2000). The same motif appears in incantations, where Lamaštu images are made to hold snakes (Lam. III 7: Farber, 2014). They appear as part of her environment on amulets of Group A (e.g. 32).
Connection: Lamaštu's venom is symbolized by the serpents, scorpions and centipedes, that could point to her perverted femininity, since they often appear on amulets between her legs (Götting, 2018).

No. 23

No. 32

Scorpion (zuqiqīpu)

Description/Appearance: Scorpion's poison is her venom (Lam. I 127: Farber, 2014)
Connection: Scorpions are part of Lamaštu's environment on amulets of Group A (e.g. 65: Wiggermann, 2000).
Connection: Lamaštu's venom is symbolized by the serpents, scorpions and centipedes, that could point to her perverted femininity, since they often appear on amulets between her legs (Götting, 2018).

No. 65

Centipede (ḫallulāja)

Connection: Centipedes feature in the background of Lamaštu's amulets, specifically the groups C and D (Farber, 2014). Examples of such amulets are no. 37 (Götting, 2020) and no. SM 1949.03.002 (Wee, 2021).
Connection: Lamaštu's venom is symbolized by the serpents, scorpions and centipedes, that could point to her perverted femininity, since they often appear on amulets between her legs (Götting, 2018).
Connection: Possible protective aspect: Wiggermann (2000) mentions that: "Farber 1987: 102ff. identifies a centipede on certain Lamaštu amulets, who as an assistant of the divine court probably stands on the side of the victim". A centipede, "ḫallulāja", is a demon and a protective spirit (Wiggermann, 2011).

No. 37

no. SM 1949.03.002, centipede next to Lamaštu

Equine

Team of equids (urû)

Connection: equids are part of her environment: Lam. II 87 "A team of equids? and a pig go in front of her, whoever she suckles drops (dead?)" (Farber, 2014).

Donkey (imēru)

Description/Appearance: In incantations (Lam. II 36, 161; MB: I 11; RS 2), Lamaštu is said to have the teeth of a donkey (not recognizable on amulets: Farber, 2014). On the amulets themselves (Wiggermann, 2000), Lamaštu is often depicted with the ears of a donkey (Group B, e.g. 9).
Companion: the donkey is Lamaštu's means to the underworld (Groups C and D, e.g. 24), often standing on a boat that carries both across the river Ulaya and to the Netherworld (Wiggermann, 2000).
Connection: a donkey's leg appears on amulets (Group A, e.g. 85, also C and D), which has a symbolic meaning: "Note 175: The symbolic meaning of the donkey's lower leg is revealed by Maqlu V 45: "may the passer-by look angrily upon her (the witch), as upon a donkey's lower leg" (cf. AfO 21:77), the context of which is the expulsion of witches" (Wiggermann, 2000; also Götting, 2020).
Connection: Lamaštu is intimidating donkeys: Lam. I 40/Lam. II 123: "She holds back the ox as it moves around, she blocks the don[key] as it runs" | OB1 8–9 "She hol[ds] back the [o]x while it is moving around, she forces the donkey [to lie down] completely inactive" | OA1 9–13 "She [...] pulls the fast donkey? at its tail" (Farber, 2014) | Alt. translation (Zomer, 2022): 12–13 "She tears off the tail of the quick mule".
Connection: Donkeys are part of Lamaštu's environment: SKS 5: "She moves about between the oxen", 6 "[roars] all the time between the donkeys", 7 "ru[ns] around between the oxen", 8 "jumps up and down between the donkeys" (Farber, 2014).
Connection: donkeys figurines are common in Lamaštu incantations (e.g. K 888: Farber, 2014).
Prey: Lamaštu is advised to act as midwife to animals: MB: I: "18 Grab the (wild) animals, the wild ass, the gazelle, (–), 19 wild bulls, bucks, deer (and) ibexes!" (Farber, 2014).

No. 9

No. 24

No. 85

Onager (serrēmu)

Connection: Lam. I: 195 "Like a wild onager ride (to?) your mountain!" | Ug: II: 14′ "Like an onager [in] your [wildern]ess roam [your] mountain!" (Farber, 2014).

Bovidae

Cattle

Prey: Lamaštu is redirected to cattle: Emar 24: "I have taken you 23 to well-fed cattle, 24 to fattened sheep" (Farber, 2014).

Cow

Description/Appearance: YOS 11, 66: "You are a kamad, you are an august queen, you are a wild cow, you know no sacrificial offering. Oh, be gone, … ! Be gone, depart! Be gone, depart!" (George, 2018).

Sheep

Prey: Lamaštu is redirected to sheep: Emar 24: "I have taken you 23 to well-fed cattle, 24 to fattened sheep" (Farber, 2014).

Goat

Description/Appearance: She's once described as She-Goat (OB4 2) instead of She-Wolf (Farber, 2014).
Replacement: Single instance of goats replacing human babies, like dogs and pigs: Ug IV: 9 "May she suckle the puppies of the bitch, 10 the twin (kid)s of [the go]at!" (Farber, 2014).

Oxen

Connection: Oxen were used as an omen and a symbol of disease caused by the Daughter of Anu: (19) "If he sees a red ox, the lamaštu-demoness has seized that sick man" | (24′–25′) "(If) he sees a dappled ox, [the lamaštu-demoness] has seized that sick man" (Wee, 2019).
Connection: Lamaštu is intimidating oxen: Lam. I 40/Lam. II 123: "She holds back the ox as it moves around, she blocks the don[key] as it runs" | OB1 8–9 "She hol[ds] back the [o]x while it is moving around, she forces the donkey [to lie down] completely inactive" (Farber, 2014).
Connection: Oxen are part of Lamaštu's environment: SKS 5: "She moves about between the oxen", 6 "[roars] all the time between the donkeys", 7 "ru[ns] around between the oxen", 8 "jumps up and down between the donkeys" (Farber, 2014).

Gazelle

Prey: Lamaštu is advised to act as midwife to animals: MB: I: "18 Grab the (wild) animals, the wild ass, the gazelle, (–), 19 wild bulls, bucks, deer (and) ibexes!"

Bulls

Prey: Lamaštu is advised to act as midwife to animals: MB: I: "18 Grab the (wild) animals, the wild ass, the gazelle, (–), 19 wild bulls, bucks, deer (and) ibexes!" (Farber, 2014).

Ibexes

Prey: Lamaštu is advised to act as midwife to animals: MB: I: "18 Grab the (wild) animals, the wild ass, the gazelle, (–), 19 wild bulls, bucks, deer (and) ibexes!" (Farber, 2014).
Prey: Lam. II 42 "take deer and ibexes" (Farber, 2014).

Rodent

Hamster (asqūdu) [Note: ORACC translates as rodent]

Description/Appearance: FsB 8: "Like a hamster …" (Farber, 2014).

Vole (harriru)

Description/Appearance: FsB 10: "like a vole she wrinkles her nose o[ver] …" (Farber, 2014).

Other

Pig (šahû)/piglet (kurkuzannu)

Replacement: pigs and dogs are frequently portrayed on amulets (Wiggermann, 2000) and suckle her breasts (Groups C and D), or appear next to her (Group A, e.g. 11).
Prey: a heart of a piglet is placed inside the mouth of a figurine of Lamaštu in incantations (e.g. Lam. I 27: Farber, 2014).
Connection: pigs are part of her environment: Lam. II 87 "A team of equids? and a pig go in front of her, whoever she suckles drops (dead?)" (Farber, 2014).

No. 11

Fish (nūnu)

Description/Appearance: Variation of leopard spots, OB4 3′ Like a fish, [the small of her back?] is speck[led] (Farber, 2014).
Connection: Fish appear in the background of amulets of Groups C and D (Farber, 2014).

Deer/Bucks

Prey: Lamaštu is advised to act as midwife to animals: MB: I: "18 Grab the (wild) animals, the wild ass, the gazelle, (–), 19 wild bulls, bucks, deer (and) ibexes!" (Farber, 2014).
Prey: Lam. II 42 "take deer and ibexes" (Farber, 2014).

Mongoose

Description/Appearance: Lam. II 18 "like a mongoose do not slither in by the door pivot" (Farber, 2014).

As an aside, Lamaštu on some amulets has a striking similarity to a "Master of the Animals" from Iran: "Tepe Giyan Stone Seal Iran, 5000-4000 BCE British Museum - BM 128660"

https://preview.redd.it/hdjwivjxmyhh1.jpg?width=1875&format=pjpg&auto=webp&s=1c048ddb31e2d2c9bbeceef1456703f879d7e6f8

Sources:

Farber, Walter (2007). Lamaštu and the Dogs
Farber, Walter (2014). Lamaštu, An Edition of the Canonical Series of Lamashtu Incantations
George, Andrew R. (2018). Kamadme, the Sumerian Counterpart of the Demon Lamaštu, in Sources of Evil - Buylaere
Götting, Eva (2018). Arcane Art, Some Thoughts on the Perception of the Magico-Religious Imagery of Lamaštu-Amulets
Götting, Eva (2020). A Demon's Travel Kit, An Introduction to the Items Depicted on Amulets against the Demoness Lamaštu
Wee, John Z. (2019). Mesopotamian Commentaries on the Diagnostic Handbook Sa-gig
Wee, John Z. (2021). The Lamashtu Amulet, A Portrait of the Caregiver as a Demoness
Wiggermann, F.A.M. (2000). Lamaštu, Daughter of Anu, in Birth in Babylonia and the Bible - M. Stol
Wiggermann, F.A.M. (2011). The Mesopotamian Pandemonium
Zomer, Elyze; Wasserman, Nathan (2022). Akkadian Magic Literature, Old Babylonian and Old Assyrian Incantations

Further reading:

Animals and their Relation to Gods, Humans and Things in the Ancient World - Raija Mattila, Sanae Ito, Sebastian Fink, "Animals and Demons. Faunal Appearances, Metaphors, and Similes in Lamaštu Incantations - Joonas Hirvonen"
Dogs, Pigs, Lamaštu, and the Breast-Feeding of Animals by Women - Frans A. M. Wiggermann
Intimate Relations Reconsidering Backgrounds of the Mesopotamian Mistress of the Animals (Ἡ Πότνια Θηρῶν) - Gebhard J. Selz

r/Sumer

Looking for a hand-copy from Bendt Alster’s Dumuzi’s Dream (1972), Plate V

Inanna art prints are now a thing

Lamashtu and Animals: Mistress and Beast