Question: What group's power increased after the rise of the country where Titus Lucretius Tricipitinus was a citizen?

full_context: Document 1: Marcus Antonius Creticus: Marcus Antonius Creticus (flourished 1st century BC) was a Roman politician, member of the Antonius family. Creticus was the son of Marcus Antonius and, by his marriage to Julia Antonia, he had three sons: Marcus Antonius (the Triumvir), Gaius Antonius and Lucius Antonius.
Document 2: Marcus Manlius Capitolinus: Marcus Manlius Capitolinus (died 384 BC; sometimes spelled "Manilius") was consul of the Roman Republic in 392 BC. He was the brother of Aulus Manlius Capitolinus. The Manlii were a patrician "gens".
Document 3: Religion in ancient Rome: Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.
Document 4: Religion in ancient Rome: Augustus' religious reformations raised the funding and public profile of the Vestals. They were given high-status seating at games and theatres. The emperor Claudius appointed them as priestesses to the cult of the deified Livia, wife of Augustus. They seem to have retained their religious and social distinctions well into the 4th century, after political power within the Empire had shifted to the Christians. When the Christian emperor Gratian refused the office of pontifex maximus, he took steps toward the dissolution of the order. His successor Theodosius I extinguished Vesta's sacred fire and vacated her temple.
Document 5: Lucius Volumnius Flamma Violens: Lucius Volumnius Flamma Violens was a consul of the Roman Republic, a "novus homo" ("new man") who was the first consul to come from his plebeian "gens". Volumnius served as consul twice, in 307 BC and 296 BC, both times in partnership with the patrician Appius Claudius Caecus. He took an active role in leading Roman forces during the Third Samnite War.
Document 6: Religion in ancient Rome: The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to separation of church and state in ancient Rome. During the Roman Republic (509–27 BC), the same men who were elected public officials might also serve as augurs and pontiffs. Priests married, raised families, and led politically active lives. Julius Caesar became pontifex maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. The Roman triumph was at its core a religious procession in which the victorious general displayed his piety and his willingness to serve the public good by dedicating a portion of his spoils to the gods, especially Jupiter, who embodied just rule. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success.
Document 7: Religion in ancient Rome: Rome's government, politics and religion were dominated by an educated, male, landowning military aristocracy. Approximately half Rome's population were slave or free non-citizens. Most others were plebeians, the lowest class of Roman citizens. Less than a quarter of adult males had voting rights; far fewer could actually exercise them. Women had no vote. However, all official business was conducted under the divine gaze and auspices, in the name of the senate and people of Rome. "In a very real sense the senate was the caretaker of the Romans’ relationship with the divine, just as it was the caretaker of their relationship with other humans".
Document 8: Religion in ancient Rome: Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.
Document 9: Horatius Cocles: Publius Horatius Cocles was an officer in the army of the ancient Roman Republic who famously defended the Pons Sublicius from the invading army of Lars Porsena, king of Clusium in the late 6th century BC, during the war between Rome and Clusium.
Document 10: Religion in ancient Rome: In Rome, state cult to a living emperor acknowledged his rule as divinely approved and constitutional. As princeps (first citizen) he must respect traditional Republican mores; given virtually monarchic powers, he must restrain them. He was not a living divus but father of his country (pater patriae), its pontifex maximus (greatest priest) and at least notionally, its leading Republican. When he died, his ascent to heaven, or his descent to join the dii manes was decided by a vote in the Senate. As a divus, he could receive much the same honours as any other state deity – libations of wine, garlands, incense, hymns and sacrificial oxen at games and festivals. What he did in return for these favours is unknown, but literary hints and the later adoption of divus as a title for Christian Saints suggest him as a heavenly intercessor. In Rome, official cult to a living emperor was directed to his genius; a small number refused this honour and there is no evidence of any emperor receiving more than that. In the crises leading up to the Dominate, Imperial titles and honours multiplied, reaching a peak under Diocletian. Emperors before him had attempted to guarantee traditional cults as the core of Roman identity and well-being; refusal of cult undermined the state and was treasonous.
Document 11: Titus Lucretius Tricipitinus: Titus Lucretius Tricipitinus was a politician and military leader in the early days of the Roman Republic. Twice, in the years 508 and 504 BC, he was elected Roman Consul, alongside Publius Valerius Poplicola. Also a military leader, he was victorious against Lars Porsena during his first consulate. According to Livy, he led the Roman army together with Valerius against the Sabines in 504 BC and both consuls were awarded the honour of a triumph, however the Fasti Triumphales only mention the triumph of Valerius, in May 504 BC.
Document 12: Roman Republic: In 494 BC, the city was at war with two neighboring tribes. The plebeian soldiers refused to march against the enemy, and instead seceded to the Aventine Hill. The plebeians demanded the right to elect their own officials. The patricians agreed, and the plebeians returned to the battlefield. The plebeians called these new officials "plebeian tribunes". The tribunes would have two assistants, called "plebeian aediles". During the 5th century BC, a series of reforms were passed. The result of these reforms was that any law passed by the plebeian would have the full force of law. In 443 BC, the censorship was created. From 375 BC to 371 BC, the republic experienced a constitutional crisis during which the tribunes used their vetoes to prevent the election of senior magistrates.
Document 13: Gnaeus Fulvius Centumalus Maximus: Gnaeus Fulvius Centumalus Maximus (died 210 BC) was a consul of the Roman Republic in 211 BC. As consul, Fulvius defended Rome against Hannibal with his colleague Publius Sulpicius Galba Maximus during the Second Punic War.
Document 14: Religion in ancient Rome: Prodigies were transgressions in the natural, predictable order of the cosmos – signs of divine anger that portended conflict and misfortune. The Senate decided whether a reported prodigy was false, or genuine and in the public interest, in which case it was referred to the public priests, augurs and haruspices for ritual expiation. In 207 BC, during one of the Punic Wars' worst crises, the Senate dealt with an unprecedented number of confirmed prodigies whose expiation would have involved "at least twenty days" of dedicated rites.
Document 15: Religion in ancient Rome: In the Regal era, a rex sacrorum (king of the sacred rites) supervised regal and state rites in conjunction with the king (rex) or in his absence, and announced the public festivals. He had little or no civil authority. With the abolition of monarchy, the collegial power and influence of the Republican pontifices increased. By the late Republican era, the flamines were supervised by the pontifical collegia. The rex sacrorum had become a relatively obscure priesthood with an entirely symbolic title: his religious duties still included the daily, ritual announcement of festivals and priestly duties within two or three of the latter but his most important priestly role – the supervision of the Vestals and their rites – fell to the more politically powerful and influential pontifex maximus.
ground_truth: Republican pontifices
sub_queries: Titus Lucretius Tricipitinus >> country of citizenship Answer: Roman Republic
What group's power increased after the rise of Roman Republic ? Answer: Republican pontifices