Question: What group's power increased after the rise of the source of the idea of representative democracy?

full_context: Document 1: 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 2: 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 3: 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 4: 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 5: 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.
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: 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 8: 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 9: 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 10: 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 11: 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.
Document 12: 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 13: 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 14: 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 15: 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,
ground_truth: Republican pontifices
sub_queries: where did the idea of representative democracy come from Answer: The Roman Republic
What group's power increased after the rise of The Roman Republic ? Answer: Republican pontifices