Question: Who was the founder of Titus Lucretius Tricipitinus' country of citizenship?

full_context: Document 1: 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 2: 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 3: 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 4: Religion in ancient Rome: In the early stages of the First Punic War (264 BC) the first known Roman gladiatorial munus was held, described as a funeral blood-rite to the manes of a Roman military aristocrat. The gladiator munus was never explicitly acknowledged as a human sacrifice, probably because death was not its inevitable outcome or purpose. Even so, the gladiators swore their lives to the infernal gods, and the combat was dedicated as an offering to the di manes or other gods. The event was therefore a sacrificium in the strict sense of the term, and Christian writers later condemned it as human sacrifice.
Document 5: 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 6: 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 7: 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 8: 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 9: 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 10: Religion in ancient Rome: The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC, Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia. Further Greek influences on cult images and types represented the Roman Penates as forms of the Greek Dioscuri. The military-political adventurers of the Later Republic introduced the Phrygian goddess Ma (identified with Roman Bellona, the Egyptian mystery-goddess Isis and Persian Mithras.)
Document 11: 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 12: Religion in ancient Rome: The small woolen dolls called Maniae, hung on the Compitalia shrines, were thought a symbolic replacement for child-sacrifice to Mania, as Mother of the Lares. The Junii took credit for its abolition by their ancestor L. Junius Brutus, traditionally Rome's Republican founder and first consul. Political or military executions were sometimes conducted in such a way that they evoked human sacrifice, whether deliberately or in the perception of witnesses; Marcus Marius Gratidianus was a gruesome example.
Document 13: 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 14: 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 15: Religion in ancient Rome: Rome had a semi-divine ancestor in the Trojan refugee Aeneas, son of Venus, who was said to have established the nucleus of Roman religion when he brought the Palladium, Lares and Penates from Troy to Italy. These objects were believed in historical times to remain in the keeping of the Vestals, Rome's female priesthood. Aeneas had been given refuge by King Evander, a Greek exile from Arcadia, to whom were attributed other religious foundations: he established the Ara Maxima, "Greatest Altar," to Hercules at the site that would become the Forum Boarium, and he was the first to celebrate the Lupercalia, an archaic festival in February that was celebrated as late as the 5th century of the Christian era.
ground_truth: L. Junius Brutus
sub_queries: Titus Lucretius Tricipitinus >> country of citizenship Answer: Roman Republic
Who was the founder of Roman Republic ? Answer: L. Junius Brutus