Question: Who founded the republic from which the idea of representative democracy comes?

full_context: Document 1: Athenian democracy: It was a system of direct democracy, in which participating citizens voted directly on legislation and executive bills. Participation was not open to all residents: to vote one had to be an adult, male citizen, i.e., not a foreign resident, a slave or a woman, and the number of these was ``probably no more than 30 percent of the total adult population. ''
Document 2: Direct democracy: Direct democracy was not what the framers of the United States Constitution envisioned for the nation. They saw a danger in tyranny of the majority. As a result, they advocated a representative democracy in the form of a constitutional republic over a direct democracy. For example, James Madison, in Federalist No. 10, advocates a constitutional republic over direct democracy precisely to protect the individual from the will of the majority. He says,
Document 3: 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 4: 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 5: 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 6: 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.
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: Direct democracy: The earliest known direct democracy is said to be the Athenian democracy in the 5th century BC, although it was not an inclusive democracy: women, foreigners, and slaves were excluded from it. The main bodies in the Athenian democracy were the assembly, composed of male citizens; the boulê, composed of 500 citizens; and the law courts, composed of a massive number of jurors chosen by lot, with no judges. There were only about 30,000 male citizens, but several thousand of them were politically active in each year, and many of them quite regularly for years on end. The Athenian democracy was direct not only in the sense that decisions were made by the assembled people, but also in the sense that the people through the assembly, boulê, and law courts controlled the entire political process, and a large proportion of citizens were involved constantly in the public business. Modern democracies, being representative, not direct, do not resemble the Athenian system.
Document 9: Roman Republic: Citizens were organized on the basis of centuries and tribes, which would each gather into their own assemblies. The Comitia Centuriata ("Centuriate Assembly") was the assembly of the centuries (i.e. soldiers). The president of the Comitia Centuriata was usually a consul. The centuries would vote, one at a time, until a measure received support from a majority of the centuries. The Comitia Centuriata would elect magistrates who had imperium powers (consuls and praetors). It also elected censors. Only the Comitia Centuriata could declare war, and ratify the results of a census. It also served as the highest court of appeal in certain judicial cases.
Document 10: 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 11: 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 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: Representative democracy: The Roman Republic was the first government in the western world to have a representative government, despite taking the form of a direct government in the Roman assemblies. The Roman model of governance inspired many political thinkers over the centuries, and today's modern representative democracies imitate more the Roman than the Greek models because it was a state in which supreme power was held by the people and their elected representatives, and which had an elected or nominated leader. Representative democracy is a form of democracy in which people vote for representatives who then vote on policy initiatives as opposed to a direct democracy, a form of democracy in which people vote on policy initiatives directly. A European medieval tradition of selecting representatives from the various estates (classes, but not as we know them today) to advise / control monarchs led to relatively wide familiarity with representative systems inspired by Roman systems.
Document 14: Roman Republic: The senate's ultimate authority derived from the esteem and prestige of the senators. This esteem and prestige was based on both precedent and custom, as well as the caliber and reputation of the senators. The senate passed decrees, which were called senatus consulta. These were officially "advice" from the senate to a magistrate. In practice, however, they were usually followed by the magistrates. The focus of the Roman senate was usually directed towards foreign policy. Though it technically had no official role in the management of military conflict, the senate ultimately was the force that oversaw such affairs. The power of the senate expanded over time as the power of the legislative assemblies declined, and the senate took a greater role in ordinary law-making. Its members were usually appointed by Roman Censors, who ordinarily selected newly elected magistrates for membership in the senate, making the senate a partially elected body. During times of military emergency, such as the civil wars of the 1st century BC, this practice became less prevalent, as the Roman Dictator, Triumvir or the senate itself would select its members.
Document 15: Roman Republic: The assembly of the tribes (i.e. the citizens of Rome), the Comitia Tributa, was presided over by a consul, and was composed of 35 tribes. The tribes were not ethnic or kinship groups, but rather geographical subdivisions. The order that the thirty-five tribes would vote in was selected randomly by lot. Once a measure received support from a majority of the tribes, the voting would end. While it did not pass many laws, the Comitia Tributa did elect quaestors, curule aediles, and military tribunes. The Plebeian Council was identical to the assembly of the tribes, but excluded the patricians (the elite who could trace their ancestry to the founding of Rome). They elected their own officers, plebeian tribunes and plebeian aediles. Usually a plebeian tribune would preside over the assembly. This assembly passed most laws, and could also act as a court of appeal.
ground_truth: L. Junius Brutus
sub_queries: where did the idea of representative democracy come from Answer: The Roman Republic
Who was the founder of The Roman Republic ? Answer: L. Junius Brutus