Notes--
Dandamaev, CAH 2, p. 253:
Noted that there were conflicts between the central power and citizens of Babylon, Borsippa, Nippur, Uruk and Larsa.
political
religious
Dandamaev, CAH 2, p. 253:
"In fact the moon-god whom Nabonidus worshipped was not the traditional god Sin of Ur, but according to his symbols and forms of worship, an Aramean god. It is possible that by bringing about his religious reforms, Nabonidus strove to unite around himself the numerous Aramean tribes of the North East which worshipped Sin."
copiednomads--quote SPW
Wiseman, CAH 2, p. 244:
Says Nabonidus contributed to the temples of many cities:
"He did not seek to create any exclusive role for Sin in Babylon."
Wiseman, CAH 2, p. 247: Mentions Adad-Guppi was buried at Dur-Karashu, near Sippar.
Hall, diss., 1985:
p. 672:
"The epithet lugal, 'lord (king)' is the most common epithet of the moon-god. . . It is also one of the oldest epithets, being attested already in Presargonic inscriptions as an epithet of the moon-god."
Hall, diss., 1985, p. 673-4:
"Besides his role as sovereign of Ur, Nanna/Suen is also frequently called lugal-an-ki(a) 'lord of heaven and earth..." His was the most powerful city in Mesop, not above An and Enlil
Hall, diss., 1985, p. 679:
epithet mu2-mu2 "ever renewing"; the moon-god was regarded as having the power to regenerate himself.
Hall, diss., 1985, p. 680:
King prays for "a life like Nanna renewed each month." (Cf. Esarhaddon in Frame, ed.)
Epithet Sin, King of lands! Cf Weisberg article
A-G inscr
Cf The story continues with a description of the piety of a certain god's slave, who gives himself no rest until he has seen his master's lofty form. His prayers were heeded, for the divine master (who is later named as Marduk) consented to return from "wicked Elam" to Babylon, where he was received amid universal acclaim and the bestowing of bountiful gifts.
Quoted above
Gadd, p. 90, calls this a manifesto:
points out the various contents of the tablet and remarks:
"In contents therefore the Mother's inscription is a mixture of ingredients all more or less novel to Babylonian custom."
Need more study on the relation of the 2 Harran inscr
Gadd p. 91:
If the Mother's inscription aims at establishing her son's "legitimacy", the son attempts to prove this by asserting the rightness and above all the success of his policy, which at length became, according to him, so self-evident that his domestic opponents were reconciled, his foreign enemies appeased, and his people prosperous both at home and abroad.
H2 3.15-16 "in wealth and abundance my people in the distant tracts I spread abroad" -- trade?
Gadd, p. 85, points to 2.9-10, "they accomplished my command in the seclusion of tracts far distant..."
copied
nomads--quote SPW c"d
Dougherty, 1929, p. 149:
Notes that Nabonidus may have felt "his position would be more secure if he was engaged outside of Babylonia in an enterprise for the strengthening of the empire."
Dougherty, 1929, p. 150:
Points out Arabia was closely associated with Babylonia geographically, racially and economically.
collects evidence--spices, etc.--from ancient authors.
"Of all the countries of the Westland it alone bordered on the real land of Babylonia."
Dougherty, 1929, p. 26, 113-14: A-G died at D�r-Kar�shu;
Dougherty, 1929, p. 155:
Arabian names of the Moon-god (see Book of Idols):
Mineans - Wadd; Sabaeans - Haubas; Katabanians - Amm; Hadramautians - Sin and Ilmuqaht (vide Weber, Arabien vor dem Islam)
Dougherty, 1929, p. 157:
It is possible that the priestly orders resented N's reforms and welcomed Cyrus as champions of their religious system. This resistance may have become serious by the third year of the reign, and N. went to Tema to avoid a serious crisis.
Probably Gadd goes too far when he sees this as a "mutiny of his subjects" (An St, p. 88) At least this seems unwarranted by what evidence there is.