Desert Princess

The cult of Inanna-Ishtar may have been introduced to the Kingdom of Judah during the reign of King Manasseh and, although Inanna herself is not directly mentioned in the Bible by name, the Old Testament contains numerous allusions to her cult. Jeremiah 7:18 and Jeremiah 44:15-19 mention "the Queen of Heaven", who is probably a syncretism of Inanna-Ishtar and the West Semitic goddess Astarte. Jeremiah states that the Queen of Heaven was worshipped by women who baked cakes for her.

The Song of Songs bears strong similarities to the Sumerian love poems involving Inanna and Dumuzid, particularly in its usage of natural symbolism to represent the lovers' physicality. Song of Songs 6:10 ("Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?") is almost certainly a reference to Inanna-Ishtar. Ezekiel 8:14 mentions Inanna's husband Dumuzid under his later East Semitic name Tammuz and describes a group of women mourning Tammuz's death while sitting near the north gate of the Temple in Jerusalem.

The cult of Inanna-Ishtar also heavily influenced the cult of the Phoenician goddess Astoreth. The Phoenicians introduced Astarte to the Greek islands of Cyprus and Cythera, where she either gave rise to or heavily influenced the Greek goddess Aphrodite. Aphrodite took on Inanna-Ishtar's associations with sexuality and procreation. Furthermore, she was known as Ourania (Οὐρανία), which means "heavenly", a title corresponding to Inanna's role as the Queen of Heaven.

Early artistic and literary portrayals of Aphrodite are extremely similar to Inanna-Ishtar. Aphrodite was also a warrior goddess; the second-century AD Greek geographer Pausanias records that, in Sparta, Aphrodite was worshipped as Aphrodite Areia, which means "warlike". He also mentions that Aphrodite's most ancient cult statues in Sparta and on Cythera showed her bearing arms. Modern scholars note that Aphrodite's warrior-goddess aspects appear in the oldest strata of her worship and see it as an indication of her Near Eastern origins. Aphrodite also absorbed Ishtar's association with doves, which were sacrificed to her alone. The Greek word for "dove" was peristerá, which may be derived from the Semitic phrase peraḥ Ištar, meaning "bird of Ishtar". The myth of Aphrodite and Adonis is derived from the story of Inanna and Dumuzid.

Classical scholar Charles Penglase has written that Athena, the Greek goddess of wisdom and defensive warfare, resembles Inanna's role as a "terrifying warrior goddess". Others have noted that the birth of Athena from the head of her father Zeus could be derived from Inanna's descent into and return from the Underworld.

The cult of Inanna may also have influenced the deities Ainina and Danina of the Caucasian Iberians mentioned by the medieval Georgian Chronicles. Anthropologist Kevin Tuite argues that the Georgian goddess Dali was also influenced by Inanna, noting that both Dali and Inanna were associated with the morning star, both were characteristically depicted nude, both were associated with gold jewelry, both sexually preyed on mortal men, both were associated with human and animal fertility, and both had ambiguous natures as sexually attractive, but dangerous, women. The Hindu goddess Durga may also have been influenced by Inanna. Like Inanna, Durga was envisioned as a warrior goddess with a fierce temper who slew demons. Both goddesses were portrayed riding on the backs of lions and both were associated with the destruction of the wicked. Like Inanna, Durga was also associated with sexuality.

Traditional Mesopotamian religion began to gradually decline between the third and fifth centuries AD as ethnic Assyrians converted to Christianity. Nonetheless, the cult of Ishtar and Tammuz managed to survive in parts of Upper Mesopotamia. In the tenth century AD, an Arab traveler wrote that "All the Sabaeans of our time, those of Babylonia as well as those of Harran, lament and weep to this day over Tammuz at a festival which they, more particularly the women, hold in the month of the same name." The cult of Ishtar still existed in Mardin as late as the eighteenth century. Early Christians in the Middle East assimilated elements of Ishtar into the cult of the Virgin Mary. The Syrian writers Jacob of Serugh and Romanos the Melodist both wrote laments in which the Virgin Mary describes her compassion for her son at the foot of the cross in deeply personal terms closely resembling Ishtar's laments over the death of Tammuz.

The story was much elaborated in the "Infancy Gospels" of the New Testament apocrypha with, for example, palm trees bowing before the infant Jesus, Jesus taming dragons, the beasts of the desert paying him homage, and an encounter with the two thieves who would later be crucified alongside Jesus. In these later tales the family was joined by Salome as Jesus' nurse. These stories of the time in Egypt have been especially important to the Coptic Church, which is based in Egypt, and throughout Egypt there are a number of churches and shrines marking places where the family stayed. The most important of these is the church of Abu Serghis, which claims to be built on the place the family had its home.

One of the most extensive and, in Eastern Christianity, influential accounts of the Flight appears in the perhaps seventh-century Gospel of Pseudo-Matthew, in which Mary, tired by the heat of the sun, rested beneath a palm tree. The infant Jesus then miraculously has the palm tree bend down to provide Mary with its fruit, and release from its roots a spring to provide her with water.

Christian traditions associated with the Flight into Egypt[edit]
The Flight into Egypt is one of the listed Seven Sorrows of Mary.

A local French tradition states that Saint Aphrodisius, an Egyptian saint who was venerated as the first bishop of Béziers, was the man who sheltered the Holy Family when they fled into Egypt.

In Coptic Christianity, it is also held that the Holy family visited many areas in Egypt, including Musturud (where there is now the Church of the Virgin Mary), Wadi El Natrun (which has four large monasteries), and Old Cairo, along with Farama, Tel Basta, Samanoud, Bilbais, Samalout, Maadi, Al-Maṭariyyah and Asiut among others. It is likewise tradition that the Holy Family visited Coptic Cairo and stayed at the site of Saints Sergius and Bacchus Church (Abu Serga) and the place where the Church of the Holy Virgin (Babylon El-Darag) stands now. At Al-Maṭariyyah, then in Heliopolis and now part of Cairo, there is a sycamore tree (and adjacent chapel) that is a 1672 planting replacing an earlier tree under which Mary was said to have rested, or in some versions hidden from pursuers in the hollow trunk, while pious spiders covered the entrance with dense webs.