Explanation: The literal translation of *mos maiorum* is 'ancestral custom' or 'way of the ancestors.' It represents the unwritten code of traditional Roman values and practices, not contemporary norms or 'new ways'.

Explanation: While the *mos maiorum* influenced Roman society and law, it was distinct from formal, written legal statutes. It served as a source of social norms and guiding principles that complemented, rather than directly dictated, legal proceedings.

Explanation: The *mos maiorum* encompassed a broad spectrum of Roman life, influencing private conduct, political decision-making, and military strategy. It provided a foundational framework for behavior across all significant domains of Roman society.

Explanation: Although unwritten, the *mos maiorum* possessed a degree of flexibility and adaptability. Its complex norms evolved over time, enabling Rome to maintain a strong identity while undergoing significant societal changes and territorial expansion.

Explanation: The Latin term *mos maiorum* literally translates to 'ancestral custom' or 'way of the ancestors,' signifying the traditional values and practices of Roman society.

Explanation: The *mos maiorum* functioned as an unwritten code of social norms and principles that complemented formal, written law. It guided behavior and influenced legal development without being identical to statutory law.

Explanation: The *mos maiorum* profoundly influenced private life, political conduct, and military strategy. While Romans valued artistic expression, it was not a core domain directly governed or defined by the ancestral customs of the *mos maiorum*.

Explanation: The *mos maiorum* maintained Roman identity through its inherent flexibility and the adaptability of its complex norms. This allowed Roman society to evolve and incorporate new influences while preserving a core sense of tradition.

Explanation: The Roman family structure (*familia*) was notably hierarchical, centered around the authority of the *pater familias*. This structure, far from being egalitarian, reflected and reinforced the patriarchal norms inherent in the *mos maiorum*.

Explanation: The *pater familias* possessed absolute authority within the Roman household. Crucially, this authority was tempered by the expectation of responsible exercise and moderation, as deviations from these norms could lead to social censure, thereby reinforcing the principles of the *mos maiorum*.

Explanation: The patron-client relationship (*clientela*) was primarily governed by moral obligations and the principle of *fides* (trust and faithfulness), rather than being a strictly legally binding contract with state enforcement.

Explanation: *Fides* encompassed a broader range of concepts including trust, trustworthiness, good faith, and faithfulness. While financial support could be part of the patron's obligations, *fides* represented the mutual integrity and reliability underpinning the relationship.

Explanation: The Roman family (*familia*) played a fundamental role in the transmission of the *mos maiorum*. Through familial structures and interactions, ancestral customs and norms were passed down from one generation to the next.

Explanation: In Roman patronage, the concept of *mos* evolved from static tradition to encompass precedent. Personal ties established through patronage could become hereditary obligations, demonstrating how established practices could evolve and set new precedents over time.

Explanation: The *pater familias* held absolute authority within the Roman household, encompassing legal, economic, and social control over his family members. However, this authority was expected to be exercised with moderation and responsibility, aligning with the principles of the *mos maiorum*.

Explanation: The patron-client relationship (*clientela*) was sustained primarily through mutual moral obligations and the concept of *fides*, encompassing trust and faithfulness, rather than formal legal contracts.

Explanation: The Latin term *fides* is multifaceted, encompassing trust, trustworthiness, good faith, and faithfulness. Its significance was profound in Roman society, underpinning legal interactions and personal relationships.

Explanation: The patron-client system created essential social bonds that helped integrate Roman society. These networks countered the autonomy of individual families (*familia*) and provided a framework for reciprocal obligations.

Explanation: *Fides* in Roman society encompassed trust, trustworthiness, good faith, and faithfulness. While it was personified by a goddess, its primary meaning was not religious piety but rather the integrity of relationships and commitments.

Explanation: The temple dedicated to the goddess Fides was located on the Capitoline Hill in Rome, not the Palatine Hill. It was established around 254 BC.

Explanation: *Pietas* encompassed dutiful respect towards the gods, homeland, parents, and family, extending beyond mere ritual performance to include inner devotion and righteousness.

Explanation: Aeneas is famously depicted in Virgil's *Aeneid* as the quintessential embodiment of *pietas*, demonstrating unwavering loyalty and dutiful conduct towards his gods, family, and destiny.

Explanation: Historical records indicate that a temple dedicated to the goddess *Pietas* was vowed in 191 BC and subsequently dedicated ten years later, highlighting the importance of this virtue in Roman religious life.

Explanation: The Roman term *religio*, derived from *religare* ('to bind'), signified the bond between gods and mortals, maintained through traditional religious practices to ensure the *pax deorum* (peace of the gods).

Explanation: *Cultus* specifically referred to the correct performance of rituals and religious practices, distinguishing it from the broader concept of *religio* (the bond with the gods) or *pietas* (dutiful respect and inner devotion).

Explanation: The Roman concept of *disciplina* encompassed education, training, discipline, and self-control, reflecting the importance of order and adherence to rules, particularly in military and civic contexts, rather than primarily referring to the legal system.

Explanation: *Pietas* was defined as the Roman attitude of dutiful respect towards the gods, homeland, parents, and family, requiring the maintenance of relationships in a moral and dutiful manner.

Explanation: Aeneas, the hero in Virgil's *Aeneid*, is presented as embodying *pietas*. His character exemplifies the cardinal virtue of dutiful respect and the maintenance of relationships, making him a model Roman figure.

Explanation: Related to the Latin verb *religare* meaning 'to bind,' *religio* signified the bond between gods and mortals, maintained through traditional religious practices aimed at preserving the *pax deorum*, or 'peace of the gods.'

Explanation: *Cultus* referred to the active observance and correct performance of rituals within the framework of *religio*. It denoted the execution of religious practices, distinguishing it from the underlying bond or inner devotion.

Explanation: The Roman concept of *disciplina* encompassed education, training, discipline, and self-control, reflecting the importance of order, adherence to rules, and personal restraint, particularly in military and civic life.

Explanation: *Gravitas* signified dignified self-control and seriousness, while *constantia* denoted steadiness and perseverance. These virtues represented emotional restraint and reliability, the opposite of impulsivity and inconsistency.

Explanation: The legend of Gaius Mucius Scaevola portrays him demonstrating profound *gravitas* and *constantia* by enduring the pain of holding his hand in a fire before the Etruscan king Lars Porsenna, showcasing Roman resolve.

Explanation: The Roman concept of *virtus* is derived from the Latin word *vir*, meaning 'man.' It represented the ideal qualities of a Roman male, encompassing courage, strength, and moral fortitude, rather than feminine ideals.

Explanation: For freeborn Roman males, *libertas* (liberty) was intrinsically linked to the right to bodily autonomy and freedom from undue compulsion or domination, reflecting a core aspect of their perceived freedom.

Explanation: Roman views on male-male intercourse generally accepted only the active penetrative role for freeborn Roman males as consistent with their *virtus*. The passive role was often seen as compromising this ideal of manhood and dominance.

Explanation: The definitions provided in the question are reversed. *Dignitas* referred to a Roman's reputation for worth, honor, and esteem, earned through virtuous conduct and service. *Auctoritas*, conversely, represented the prestige and respect that followed from possessing *dignitas*, signifying influence and authority derived from one's standing.

Explanation: *Dignitas* and *auctoritas* were primarily earned through the display of Roman virtues and dedicated service to the state, rather than solely through inherited titles or wealth. Personal conduct and public service were crucial for acquiring these esteemed qualities.

Explanation: *Gravitas* represented dignified self-control and seriousness, while *constantia* signified steadiness or perseverance. These were key virtues expected of Roman individuals.

Explanation: Gaius Mucius Scaevola is legendary for demonstrating *gravitas* and *constantia* by enduring the pain of holding his hand in a fire before the Etruscan king Lars Porsenna, showcasing Roman resolve and defiance.

Explanation: The term *virtus* is derived from the Latin word *vir*, meaning 'man.' It represented the ideal qualities of a Roman male, encompassing courage, strength, and moral fortitude.

Explanation: Roman views on male-male intercourse generally accepted only the active penetrative role for freeborn Roman males as consistent with their *virtus*. The passive role was often seen as compromising this ideal of manhood and dominance.

Explanation: *Dignitas* referred to a Roman's reputation for worth, honor, and esteem, cultivated through virtuous conduct and service to the state. It was a fundamental aspect of social standing.

Explanation: *Auctoritas* represented the prestige, influence, and respect that accrued to an individual possessing high *dignitas*. It signified authority derived from one's standing and reputation.

Explanation: *Dignitas* and *auctoritas* were primarily earned by embodying Roman virtues and through dedicated service to the state, such as in military roles, magistracies, or priesthoods, rather than solely through inheritance.

Explanation: In 92 BC, Roman censors issued an edict that explicitly discouraged deviation from ancestral customs, stating that anything done contrary to ancestral usage was considered improper.

Explanation: Competition for power and status among the ruling elite actually threatened the consensus necessary for preserving the *mos maiorum*. Such rivalries could undermine the traditional code by prioritizing personal ambition over collective adherence to ancestral customs.

Explanation: The rise of *populares*, who often relied on charismatic appeal and direct engagement with the populace, tended to challenge rather than reinforce the conservative principle of the *mos maiorum*. Their methods often prioritized individual influence over established traditions.

Explanation: The plebeians' struggles for access to high office were often perceived as a potential threat to the established order and traditions of the *mos maiorum*, rather than a natural progression aligned with it.

Explanation: The formation of the *nobiles* elite occurred as plebeian families gained access to high offices, leading to their interests aligning more closely with, rather than diverging significantly from, patrician interests, thereby creating a new ruling class.

Explanation: Even after plebeians gained access to many offices, the *plebs* and popular politicians continued to challenge the *mos* and elite consensus, particularly through rhetoric and appeals to the populace.

Explanation: Quintus Aurelius Symmachus argued precisely the opposite: he contended that Rome's prosperity was intrinsically linked to the preservation of the *mos maiorum*, advocating for its continued adherence during the Empire's transition.

Explanation: After the fall of the Western Roman Empire, the *mos maiorum* was not eradicated but rather superseded by or synthesized with the traditions of the Germanic peoples and subsequent feudal values, indicating a transformation rather than complete replacement.

Explanation: The emergence of the *nobiles* signified a shift away from rigid patrician dominance. It represented a new elite class formed as plebeian families gained access to high offices, blurring traditional social distinctions.

Explanation: Cicero's exclamation 'O tempora, o mores!' ('Oh what times! Oh what customs!') expressed dismay and condemnation regarding the perceived decline or corruption of contemporary customs compared to the traditional *mos maiorum*.

Explanation: According to Suetonius, Roman censors issued an edict in 92 BC stating that "All new that is done contrary to the usage and customs of our ancestors, seems not to be right," reflecting a conservative stance against deviation from tradition.

Explanation: Competition for power and status among the Roman ruling elite significantly threatened the preservation of the *mos maiorum*. Such rivalries could undermine the consensus and moderation required to uphold traditional values.

Explanation: The *populares* movement challenged the conservative principle of the *mos* by emphasizing individual influence and charismatic appeal to the Roman populace, often bypassing traditional senatorial authority and established customs.

Explanation: The plebeians' efforts to gain access to high offices were initially perceived by some as a challenge to the established traditions and norms of the *mos maiorum*, rather than a natural or necessary reform.

Explanation: The *nobiles* elite emerged as plebeian families achieved access to high political offices, leading to an alignment of interests with patrician families and the formation of a new, broader ruling aristocracy.

Explanation: Quintus Aurelius Symmachus argued that Rome's prosperity was intrinsically linked to the preservation of the *mos maiorum*, advocating for its continued importance during the transition to the Christian Empire.

Explanation: Following the fall of the Western Roman Empire, the *mos maiorum* was not entirely eradicated but was superseded by or synthesized with the traditions of the Germanic elite and subsequent feudal values, marking a significant transformation.

Explanation: Cicero's exclamation 'O tempora, o mores!' ('Oh what times! Oh what customs!') conveyed profound dismay regarding the perceived moral and cultural decline of his era, lamenting the departure from traditional Roman values.