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Mos maiorum
The ''mos maiorum'' ("ancestral custom"〔Karl-J. Hölkeskamp, ''Reconstructing the Roman Republic: An Ancient Political Culture and Modern Research'' (Princeton University Press, 2010), p. 17 (online. )〕 or "way of the elders," plural ''mores'', with ''maiorum'' a genitive plural; cf. English "mores") is the unwritten code from which the ancient Romans derived their social norms. It is the core concept of Roman traditionalism,〔''Mos Maiorum'', (Brill Online. )〕 distinguished from but in dynamic complement to written law. The ''mos maiorum'' was collectively the time-honoured principles, behavioural models, and social practices that affected private, political, and military life in ancient Rome.〔Hölkeskamp, ''Reconstructing the Roman Republic'', pp. 17–18.〕
==Family and society==
The Roman family (the ''familia'', better translated as "household" than "family") was hierarchical, as was Roman society. These hierarchies were traditional and self-perpetuating, that is, they supported and were supported by the ''mos maiorum''. The ''pater familias'', or head of household, held absolute authority over his ''familia'', which was both an autonomous unit within society and a model for the social order,〔Hölkeskamp, ''Reconstructing the Roman Republic'', p. 33.〕 but he was expected to exercise this power with moderation and to act responsibly on behalf of his family. The risk and pressure of social censure if he failed to live up to expectations was also a form of ''mos''.
The distinctive social relationship of ancient Rome was that between patron ''(patronus)'' and client ''(cliens)''. Although the obligations of this relationship were mutual, they were also hierarchical. The relationship was not a unit, but a network ''(clientela)'', as a ''patronus'' might himself be obligated to someone of higher status or greater power, and a ''cliens'' might have more than one patron, whose interests might come into conflict. If the ''familia'' was the discrete unit underlying society, these interlocking networks countered that autonomy and created the bonds that made a complex society possible.〔Carlin A. Barton, ''The Sorrows of the Ancient Romans: The Gladiator and the Monster'' (Princeton University Press, 1993), pp. 176–177.〕 Although one of the major spheres of activity within patron-client relations was the law courts, patronage was not itself a legal contract; the pressures to uphold one's obligations were moral, founded on the quality of ''fides'', "trust" (see Values below), and the ''mos''.〔Hölkeskamp, ''Reconstructing the Roman Republic'', pp. 33–35.〕 Patronage served as a model〔Cicero, ''De officiis'' 1.35.〕 when conquerors or governors abroad established personal ties as patron to whole communities, ties which then might be perpetuated as a family obligation. In this sense, ''mos'' becomes less a matter of unchanging tradition than precedent.〔Erich S. Gruen, "''Patrocinium'' and ''clientela''," in ''The Hellenistic World and the Coming of Rome'' (University of California Press, 1986), vol. 1, pp. 162–163.〕
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