This book is concerned with a region, and a regional culture, which in antiquity neither formed a distinct political unit nor served as a focus of local identity; the region is therefore designated with an invented name, ‘Hieradoumia’. The boundaries of Hieradoumia in time and space are defined on the basis of a distinctive shared set of commemorative practices. The institutional history of the region in the pre-Roman period is described in detail, with emphasis on the unusual political organization of the region in the later Hellenistic period into two large federal associations of villages (the koinon of the Maionians in the Katakekaumene and the dēmos of the Mysoi Abbaitai). The polis was a late and marginal development in Hieradoumia, and the village continued to be the primary focus of local identity and loyalty down to the end of antiquity. The difficulty of disentangling ethnically Lydian, Mysian, Macedonian, Phrygian, and Greek elements in the region’s population and cultural practices is emphasized.

This chapter uses the familial epitaphs of Roman Hieradoumia to reconstruct typical household forms in the region. The methodological problems of inferring family structure from patterns of funerary commemoration are discussed in detail. Typical ages of men and women at first marriage can – with caution – be extrapolated from changes in commemorative practices over the human life cycle; the relative prevalence of close-kin marriage is difficult to judge. Quantitative analysis of patterns of commemorative groups (presence or absence of pre-marital kin; prominence of the father’s brother among commemorators of unmarried persons) very strongly indicates that patrilocal residence after marriage was standard in Roman Hieradoumia. As a result, the typical household forms in the region seem to have been ‘patriarchal’ family households (several married sons co-residing with their father) and frérèche households (several married brothers residing together), a pattern which may also be reflected in the region’s typical inheritance practices.

Several small towns in Hieradoumia received polis-status between the Augustan and Flavian periods. None of these communities seem to have had an especially dense or elaborate urban fabric, and all had a relatively limited roster of civic magistrates. There is little sign that the local civic elite was strongly distinct either in wealth or cultural horizons from the ordinary rural population, and Roman citizenship was not widespread before the constitutio Antoniniana; the largest private landholdings in the region seem to have been in the hands of wealthy non-resident landowners from Sardis, Philadelphia, or further afield. The polis remained a marginal phenomenon in Roman Hieradoumia, where the chief focus of communal life was instead the self-governing village. Villages overlapped strongly with cult-associations, and in a few cases, we have good evidence for segmentary organization of villages by kin-groups. The chapter concludes with a defence of the conception of Roman Hieradoumia as a fundamentally kin-ordered society.

Throughout Hieradoumia, we find many hundreds of instances of people commemorating and being commemorated by their foster-children (threptoi), foster-parents (threpsantes), and foster-siblings (syntrophoi). The ‘rearing’ of non-natal children was so ubiquitous in Roman Hieradoumia that fosterage appears to have been a standard familial strategy for circulating children temporarily or permanently between households, rather than necessarily a response to orphanhood or extreme familial dysfunction. Foster-children could be of either higher or lower social status than their foster-parents; in a few cases, there is reason to think that children were reared by close relatives (particularly the natal parents’ siblings). It is argued that one of the social functions of fosterage was to cement ties or alliances between family groups; the word synteknos may be a technical term for the relationship between natal parent and foster-parent. Sentimental relations between foster-kin were often very close, and we often find foster-kin assimilated to natal kin.

This chapter is concerned with divine mediation and resolution of interpersonal disputes in Roman Hieradoumia. Secular disputes could be submitted to divine jurisdiction by the performance of one or other of two rituals, the setting up of a sceptre and/or the deposition of a pittakion in the sanctuary. Several different categories of low-level dispute are discussed: disagreements over the ownership of livestock; theft of other people’s money or belongings; the non-repayment of loans of money or goods; and disputes between family members, which could be extraordinarily acrimonious. Familial disputes fall into various predictable patterns, reflecting the underlying fault lines within the Hieradoumian kinship system which arise from the ambiguous status of older women within the Hieradoumian village household.