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 Internal” Arguments  Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism

of the All-Christendom Hymn, «Te, Deum, Laudamus...»

The first great Pelasgian (> Wallachian) Christian poet, Niceta Remesianu, or (according to mentionings in other documents of the age, making a clear reference to his strategic Danubian eparchy) Niceta of Remesiana / Romoesiana, who established the foundations of both the poetry and the Christian / patristic philosophy, in the sacred Wallachian language of the 4th century, was born in c. 340 A.D. (cf. CSb, 93 sqq.; VSP, 71), in Dacia, undoubtedly, in the flourishing town of Romoesiana (i.e. “the Rome of Moesia”, today, Bela Palanka), near Naissia / Naissus (“the dava of the pan pipe industry”) / Niš (in antiquity, during Burebista, the great king of Great Dacia, an outstanding town-dava of the South-Danubian Dacians, and later, after the conquest of the lands South of the Danube by Rome’s armies, an important military base whence the Roman Empire would attack North-Danubian Dacia – Dacia of Decebalus –, as well as a significant trade centre, like Romoesiana, being today a city laden with ancient history in Serbia), to be more exact, in the imperial Roman province Dacia Ripensis (or Dacia Aureliana, also called Moesia Superior on various time levels), a fact confirmed by Paulinus Nolanus (353 − 431), in Carmen XVII, De reditu Nicetae sive Dacia (Poem XVII, On Niceta’s Return or On Dacia): «ibis et Scupos Patriae propinquos / Dardanus hospes»; «you will also visit the Scupi, who border on your land, / being a guest to Dardania» (PNC, 81 / Fontes, II, 176).

His theological studies, brilliant in the age («atque doctissimo Nicetae» – Paulinusus of Nola), were accomplished in Danubian-Pontico Dacia, supposedly at Tropaeum Traiani, or at Tomis and Constantinusa / Constantinople, under the seal of the “offensive” Christianity and the “defensive” Zalmoxianism.

Despite having been brought up by his parents in the spirit of Zalmoxianism, the young Niceta Remesianu could not have remained uninfluenced by the fact that the emperor Constantine the Great was born (on February 27th, 272) in Naissus, the neighbouring town, legislating Christianity in the whole Roman Empire through the Edict of Mediolanum (> Milan), in the year 313, more than two centuries before the birth of the poet-bishop at Romoesiana / Remesiana. In the political-religious imperial Roman context in the horizon of the year 355 A.D. and due to his “clerical advantages”, it was but natural that the young Niceta Remesianu should “genuinely” opt for Christianity / Orthodoxism in the original variant of the “Cosmic Christianity” (to use Mircea Eliade’s wonderful metaphor, through which he designated the original coordinates of the almost bimillenary Zalmoxianism lent / transferred onto the Wallachian Christianity in Dacia), to which many Romoesian and Naissian fellow citizens had adhered.

 

 

Te Deum laudamus… by Niceta Remesianu (370 A. D. – apud TMdr, II, 705)

In the year 370 A.D. – when the bishop Germanus mentioned him in a letter to the Dacian bishops in Illyricum – he was already in bishopric on his native land, in “his country of rivers / mountains”, at Remesiana (today, Bela Palanka, in Serbia – cf. CPatr, 235 / VPS, 71), or – as the chronicles of the time mention – Romansiana, Ro-mantiana, Romoesiana (Romoesiana < Roma- + -Moesia- + suf. -ana; the “Rome of Moesia”; “of the Romoesian, Romoshenian descent” – cf. IPnp, 99).

Niceta Remesianu’s eparchy would “strategically” include both the territories in South-Danubian Dacia, between Serdica (today, Sofia / Bulgaria) and Singidunum (today, Belgrade / Serbia), as well as the lands in North-Danubian Dacia («Ibis Arctoos procul usque Dacos…» / «you will travel far away to the North Dacians»), from the area of the provinces (“countries”) “of rivers” / “mountains”: Oltenia, Banat, Ardeal (the North and the North-East of Dacia were still under the “control” of the Zalmoxianist priests in “century-old warfare” with Christian Dacia, the “warfare” being unfortunately “overlooked” due to particular hidden interests – cf. CAm, 356; DIS, 520; VSP, 72). While studying (in the year 1948) the missionary area of Saint Niceta of Remesiana, Priest Ioan G. Coman, Doctor of Theology, veridically concluded: «It is not surprising that the missionary area of Saint Niceta de Remesiana should have extended as far as the left bank of the Danube, following the paths of soldiers and previous missionaries... Paulinus of Nola’s clues, corroborated with other literary and archaeological documents... justify, to a large extent, the hypothesis of the Dacian bishop preaching North of the Danube as well.» («The Missionary Art» of Saint Niceta of Remesiana, in The Official Bulletin of the Romanian Patriarchate in Bucharest, The Romanian Orthodox Church, LXVI, 1948, 5 – 8, p. 356 / apud VSP, 72).    

The mirific space of the Christian Dacia, where Niceta of Remesiana pursued his calling as “an athlet of Jesus Chirst”, the rich North-Danubian land in particular, was evoked by Paulinus of Nola in the poem dedicated to his Dacian friend, On Niceta’s Return or On Dacia. Niceta of Remesiana had described to him his eparchy in 397 / 398, on the occasion of his journey to the Italic Peninsula. It was North-Danubian Dacia «where Boreas... binds the rivers with thick frost» (according to Herodotus, Marisia / the Muresh River being one of the rivers − cf. HIst, I, 328); it was about the Decebalus-Trajan Dacia, with its “inaccessible mountains”, with its Ardeal (< Arudeal < Arudela < Arutela) rich in gravel banks with gold grains, «the gold previously sought from the earth with the hands», later metamorphosed, during the Wallachian bishop, Niceta of Remesiana, into «gold gathered with the mind from heaven»: «...quod humi manuque / ante quaerebat, modo mente caelo / conligit aurum.» (PNC, 82 / Fontes, I, 178).

One can easily trace in Paulinus of Nola the readings from Ovid, exiled in South-Danubian Dacia, on the Pontic shore, at Tomis, besides the teachings / information from his master of Maramuresh-Dacian paternal descent – one of the renowned «Daci Magni» –, Ausoniu (D. Magnus Ausonius, c. 310 – 395, who had another illustrious pupil in the person of the Dacian who became the emperor Graţian / Gratianus – cf. BLit, 734), as well as the “vivid”, “live” knowledge of the realities in the large Nicetian-Remesian eparchy on both shores of the Lower Danube, therefore allowing the hypothesis that the Nolanian bishop-friend and poet from the neighbouring South of Rome answered Niceta of Remesiana’s invitation to visit Dacia’s blessed lands which were part of his eparchy.

In Paulinus de Nola’s views as a poet-bishop, Dacia is the realm of “Decebalus’ tragedy, a land of Zalmoxianism which, in spite of emperor Trajan’s victory over the hero-king of North-Danubian Dacia (after the mobilisation of the great military forces of the Roman Empire near the Danube and the Carpathians), never tolerated / approved of slavery: «Those necks which, eternally unsubdued in war, / refused to bow in slavery, / now rejoice to bend in submission» to the yoke «of the true Lord», Jesus Christ, a “new” Celestial Messenger, haloing the Cosmic Christianity.

According to Paulinus of Nola’s lines, Dacia «once the land drenched in blood, is now the land of life». And «where once existed the rule of beasts, / there is now the vigorous life of angels; / the just man now lives his hidden life in the caves / where the brigand once dwelt» (“heathen brigand” in the sense of “non-Zalmoxian”) / «mos ubi quondam fuerat ferarum, / nunc ibi ritus viget angelorum, / et latet iustus quibus ipse latro / vixit in antris» (ibid.).

Niceta of Remesiana is also a father for North-Danubian Dacia – a sacred word both with the Dacians, Thracians, Getae et al. – as is well known from Dromichaetes’ Lesson –, and with their Wallachian descendants: «You tramp eternal trackless woods, infinite peaks, / in search of your way; you prevail over the barren woodland / of unkempt minds and transform it into fertile fields. // The whole region of the North calls you father...» / «Te patrem dicit plaga tota Boreae...» (ibid).

Niceta of Remesiana also travelled beyond the borders of Dacia; two of his journeys to the Italic Peninsula, between 397 / 398 and 402 (cf. CPatr, 236 / IPnp, 98), undeniably “aiming” at reaching the eternal city of Rome, were marked by the “halt” at Nola, in Campania, in order to “pray at the relics of Saint Felix” (CPatr, 236), but particularly to meet his friend, the bishop Paulinus of Nola (Paulinus Nolanus) again. A letter to Pope Inocentius I (409 – 415) represents the “last document” concerning Niceta Remesianu (which spurs the historiographical tradition to consider the year 416 as “the year of his rise to the Heavens”).

Niceta of Remesiana’s work – as preserved / handed down through the hostile centuries – projects the Wallachian bishop by the side of saints: Cyril of Jerusalem, John the Golden Mouth, Ambrose and the Happy Augustine.

Niceta of Remesiana’s patristic-philosophical work, conveying the sun of the “Cosmic Christianity”, also includes the catechistic “sextalogy”, profoundly reverberating throughout the centuries (Cassiodorus, Gennadius of Marseilles et al.), Competentibus ad baptismum instructionis libelli sex (Libelli instructionis) / The Cate-chism of the Baptism Candidates in Six Books (cf. M, LII, 847 – 876; BN, 69; GN etc.):

1. «About the way Baptism candidates should behave in order to deserve Baptism», from which three fragments have been preserved, dealing with the origin / the purpose of the work, the «human subjects that are allowed to the Holy Baptism»;

2. «About the errors of heathenism», of which two fragments have survived, facilitating the interpretation of «clerical act through which the one coming to Baptism throws off the yoke of the devil and his evil doings», about the purpose / function of the Faith Symbol; the clerical act of the one who seeks Baptism is explained, as well as the purpose of the Faith Symbol, and what the High Priestly Prayer consists of;

3. «About Faith», a paper almost entirely preserved, organised in two parts: De ratione fidei / On the Reason of Faith and De Spiritus Sancti potentia / On the Power of the Holy Spirit, explaining Christological, trinitary etc. concerns, revealing «God the Son’s consubstantiality to God the Father and to God the Holy Spirit» (cf. CPatr, 236 / CŞiC, 233 sqq.), «proceeding from the Holy Spirit» and pointing out «His attributes, exercised together with the other two Beings of the Holy Trinity», the work also debating matters «which concern the Arians and Apolinarists», «solved in an Orthodox manner» (VSP, 73);

4. «Against Genethlialogy / the Horoscope», which “has not been preserved”;

5. «De Symbolo» / «On the Faith Symbol», transmitted in its entirety, reflects the Cosmic-Christian catehesis originating from those who knew how to make themselves immortal, a Danubian «highly rigorous Orthodox form», although it has been attributed to Nicetas of Aquileia and to Origen, a work in which, like the founder of Zalmoxianism in the horizon of the year 1600 B.C., considered that «man is made of two parts: the body and the soul; the body is mortal indeed, yet the soul is immortal; when man departs this life, the soul does not die, but travels back to where it came into being» (apud IPnp, 104); Niceta of Remesiana’s ideas arise from the timeless dogmatics of Zalmoxianism, «by no means tending to reformulate the views on the meanings of humanism and destiny», being lain «deli-berately on the body of the well-established tradition» (IPnp, 104) – the tradition of Zalmoxianism.

6. On Sacrificing the Paschal Lamb / De Agni Paschalis victima is a book which seems to have been “lost”, more than likely “due to” circumscribing an “autochthonous” Zalmoxian element, the building sacrifice. As Gennadius of Marseilles implied, it was the work in which the author dealt with the matter of sacrificing the lamb at Easter, as an offering with purity / purification valencies. It is known that the sole oblation in Christianity is the act of offering the bread and wine of the Eucharist, which is metamorphosed – owing to the workings of the Holy Spirit, during the Liturgy –  «into the body and blood of Christ».

Cassiodorus’ eulogistic assertions about this work empasize the synthesis capacity, the power to penetrate to the very essence, or, to be more precise, the impressive profoundness in the thinking of the bishop from Dacia: «Let he who wishes to reach in no time the flower of the teachings about God the Father, God the Son and God the Holy Spirit (…) study the book On Faith by Niceta of Remesiana; and beaming with the enlightening celestial knowledge (in this book), let him promptly accomplish divine contemplation» (CDi, XVI).

The work De vigiliis servorum Dei / On Waking the Slaves of God is an homily on the introduction, in those early times, of the Holy Wake during the evening service in the Wallachian Church (cf. PDppr, 207 sq.), particularly on Saturday night to Sunday, on Privegherea / The Vigil «during the night, before burial, of those departed to God» («whence the candle is also called privighetoare / watch, burning at the head or on the chest of the deceased; whence the nightingale, the name – to be found only with the Wallachians – of the bird which “watches the night” with its celestial, sublime songs» − VSP, 74; for the Wallachians, as with the Dacians, their unique ancestors who knew how to make themselves immortal, privighetoarea / the nightingale used to be, and still remains in some provinces of Dacia / Romania, a psychopomp, the bird of the soul).

Irrefutably, the cosmic-Christian dimension of Priveghere / Priveghi / the Wake / the Vigil, revealing itself for the first time in the Threshold of Paradise, originated in Zalmoxianism.

Dealing with the “avails of the wakes”, Niceta of Remesiana «asserts the virtues and the functions of meditation for the well-balanced being, by pointing out that night represents darkness for the body which cannot subjugate us, therefore we should steal from the nighttime for meditation, we should steal alike from Sundays and some Saturdays if we wish to be vanquishers (“Go, lazybones, to the ant and imitate her ways”...)» (IPnp, 103).

The author displays his elevated Zalmoxian spirit in his work De Psalmodiae bono («De utilitate hymnorum») / On the Avails of Psalmody (or «On the Avails of Psalm Singing»). Psalmody (psalm singing / recitation / cantillation) was an ancient sacred practice with the Pelasgians / Wallachians for curing / healing the Soul. Like the Zalmoxian recitations, permeated by the sublime, like the enchantments / disenchantments employed by the Zalmoxian physicians in psychotherapy, the Orthodox sacred hymns were undeniably meant to elevate / purify the soul.

In the foreword to the homily De Psalmodiae bono, Niceta of Remesiana emphasizes: «I recall that, while talking about the beauty and the avails of the wake / vigil, I promised that, in the following speech, I would deal with the praise and the sacraments of hymns, a thing which, with God’s help, will be accomplished in this work» (apud VSP, 75).

After a history of the «types of cantillation» in the Church, from the psalmist David to Saint Cyprian (mentioning the latter’s work Ad Donatum), Niceta of Remesiana concluded in a Zalmoxian manner: «...God created this elixir, the sweet singing, suitable to heal the wounds caused by sins... The sweetness of chanting can expel from the human soul that which the strictness of law cannot» (ibid.).

Poetry and music, that is recitation and singing / chanting, both with the epopts in Zalmoxianism and with Niceta of Remesiana, whose practice seemed to “reach the stars” (Paulinus of Nola), is shaped on «the universal grounds of the moral reconstruction of the world» (cf. IPnp, 104).

Niceta of Remesiana’s views on Chrisitian hymnology, on “psalmody”, through the elements arising from the aesthetics of Zalmoxianism, greatly enrich the corolla of “the avails of psalm singing” as compared to the one rendered manifest with the Happy Augustine, with Saint Basil the Great (although the latter, being from Cappadocia – “cap-à/la-Dacia – / Capadochia / “Cape of Dochia / Dacia”, was not unfamiliar with Zalmoxianism, the former millenary religion of his “Roman-imperial” natal province), with Gregory of Nyssa et al.

A particularly valuable sermon from Niceta of Remesiana is De diversis appelationibus / On the Different Names for Christ, in which it is noticed, on the basis of The Holy Scriptures, that Jesus Christ is called: Truth, Way, Word, Angel, Wisdom, Judge, Light, Lamb, Man, Peace, Stone, Priest, Power, Door etc.

Niceta of Remesiana’s poetical work as an “art / music of the spheres / stars” reverberated “the Cosmic Christianity”, deeply rooted over the whole Dacia by means of Zalmoxianism, to the amazement of the people beyond the borders of the archaic-Wallachian spiritual area.

On his journeys to Rome, as Paulinus of Nola certified, Niceta of Remesiana was astonishing due not only to his erudition, but also to the practice of cosmic chanting, the gifted Pelasgian (> Wallachian) poet-bishop from the South of the Danube making use of music, like Orpheus, from his manifold status as teacher, theoretician and philosopher: «...in Italy, where he creates a sensation through his stunning erudition, Paulinus introduces him as an author of hymns and, at the same time, as a priest who employs music in a wholly uncommon way; he would not enter the Italian Houses of God unless he were accompanied by choirs of monks and nuns, together with whom he chants, while entering, beautiful songs and hymns; it is these choirs that makes Paulinus remark, “they reach the stars with their songs”; on the ship taking him to his Motherland, together with the sailors who were used to singing but celeuma / oarsmen’s song, Niceta sings hymns which charm the sea beasts, urging them to approach the ship and listen as if bewitched; (…) Niceta blends poetry and music, he is a singer, a bard, but also a prophet, engaged in the struggle for taming nature and for human felicity» (ibid.).

From Niceta of Remesiana’s rich poetic work only Te, Deum, laudamus… / We Praise Thee, O God… has survived / has been handed down, which has become the all-Christendom hymn, written at c. 370 A.D., when he was appointed bishop on his native land, at Romoesiana (> Remesiana), in South-Danubian Dacia. With his Te, Deum, laudamus… / We Praise Thee, O God…, the exquisite poet irrevocably compelled recognition in the great Christian world poetry, at the same time inaugurating the gold vein of the Wallachian hymnology.

According to liturgical regulations, Te, Deum, laudamus… / We Praise Thee, O God… is chanted on New Year’s Eve, after the Great Doxology, or instead of it, in the opening sessions of the Holy Synod gatherings, before the proceedings on the National Assembly of the Church, or of the Eparchial Assembly, on the name day of His Beautitude, the Patriarch, of the metropolitan bishops and on the first day of the schoolyear in theological schools; it is chanted as «thanksgiving to God for all His blessings» (VSP, 79).

The Christian-doctrinary and poetical works of the poet-bishop from Dacia, Niceta of Remesiana (c. 340 – 416 A.D.), enjoyed appraisal, even eulogy, from his coevals – as it has been irrefutably emphasized above – during his lifetime. In all likelihood, little time had elapsed since his “rise to the Heaven”, or, unequivocally, from the “Small Schism” (April – August 519; cf. VSP, 65) until the anti-Nicetian / anti-Remesian “campaign” commenced, closely correlated with “the ancient, century-old anti-Dacia campaign” of the cohorts of “schismatics” supported – in the first place – by Rome, by Constantinusa / Constantinople (today, Istanbul) etc. During these “campaigns” of “sinking into oblivion” (of “deletion” / annihilation) Niceta of Remesiana’s name, as well as the obliteration of Dacia’s name from history – “campaigns” which, unfortunately, continue even nowadays –, the bishop’s poetical masterpiece, Te, Deum, laudamus… / We Praise Thee, O God…, which inaugurates the gold vein of the Christendom hymnology and, in particular, the Pelasgian / Wallachian hymnology, and which eclipses the “similar” works of the age, was wrongly attributed – in consistence with “Rome’s anti-Dacia strategies” and based on no grounds, be they “by word of ear” – to poets belonging to the “Mediterranean-Christian-imperial circuit”.

It stands as outrageous that “most of the researchers” of the 17 centuries which have elapsed from the birth of the All-Christendom hymn, Te, Deum, laudamus… / We Praise Thee, O God…, by Niceta of Remesiana, have not made any appeal to any of the indisputable / irrefragable internal arguments concerning the Nicetian-Remesian paternity and the Pelasgo-Dacian / Wallachian autochthonism, rendered obvious by its bishop-author from South of the Danube by placing them in the very “keystone”, in the “hymnic-climax”. It has not been taken into consideration that, in the horizon of the year 370 A.D., the poet-bishop, Niceta of Remesiana, was addressing – by means of this hymn – to the Dacians on both banks of the Lower Danube. As early as the horizon of the year 1600 B.C., these Dacians believed in the monotheistic Zalmoxianism, of which over eighty per cent was appropriated by Christianity.

Two lines are indisputable / irrefragable in the hymn Te, Deum, laudamus… / We Praise Thee, O God…, being pervaded by the sublime of the building sacrifice, by the Kogaionic / Zalmoxian spirit, since the bishop-poet Niceta of Remesiana intended them to address to the Pelasgian-/Wallachian-Dacians in the hill / mountain South-Danubian villages, in Timoc, in the Naissus (Niš) – Singidunum / Belgrade area, or to those in the North-Danubian ones, in Mehedinţi / Oltenia, in Caraş-Severin / Banat, to the Wallachian-Dacians who had a bimillenary unfaltering belief in the monotheistic Zalmoxianism, in places where the “Field Christianity” had not permeated the Lower Danube region, brought / preached by Saint Andrew the Apostle (undoubtedly, Saint Niceta of Remesiana took Saint Andrew the Apostle as a model, since the latter had converted, in the first century A.D., hundreds of thousands of Pelasgians / Zalmoxian-Wallachians to Christianity, naturally, in the places which depended on Dacia, situated on the Western and North-Western shores of the Black Sea, or in the Danube Valley, from Museua / Buzău to Morisenadunum / Cenad, and farther, to Singidunum / Belgrade and in the Morava Valley, whence he went to Thessaloniki and Patras, – a Greek town where he was arrested and nailed up / crucified – by the Greeks, having imperial Rome’s approval – on the “X-shaped” cross, hence the name, preserved until today, “Saint Andrew’s Cross”):

Tu ad liberandum suscepturus hominem non horruisti Virginis uterum,

Tu devicto mortis aculeo aperuisti credentibus regna caelorum...,

that is,

    When Thou tookest the human shape to redeem us,

Thou didst not cry in fear in the Virgin’s womb,

    When Thou were the victor in the stake of death,

Thou didst open the Gate of the Skies’ Kingdom to all believers…!

The two lines mentioned above, marking the “hymnic apotheosis” (being intentionally omitted by the “expert champions of schismatics” and, even more often, by “recent” Roeslerian-Stalinist editors due to “slips of memory” or “printing omissions”, because “they do not fit dogmatically” each time this hymn is attributed to some Ambrose − cf. CCLl, 163 sqq.), represent two sacred references, strongly connected to the monotheistic foundations of the Pelasgian-/Wallachian-Dacian Zalmoxianism which have sprouted and nourished / borne throughout the millennia the profoundly autochthonous stylistic landmarks of this great people of Eurasia (“the second after the Indians”, as Herodotus, the father of history, certifies).

    I) When Thou tookest the human shape to redeem us, Thou didst not cry in fear in the Virgin’s womb (Tu ad liberandum suscepturus hominem non horruisti Virginis uterum) is the line which connects / directs its brilliancy (“the fulguration power” over the Dacian as a receptor of the sublime, of catharsis) to the myth of the Dacian immortality achieved as a warrior of photons (thus avoiding the “stereotypification” of the Light), in his position as Prince Charming, who, from the very moment of his birth (from the mysterious / initiatory “weeping” in the womb of his virgin-empress-mother) was promised by his emperor-father – in order to be born, to come into this world –, unquestionably, the Heaven of Zalmoxianism, denoted by the syntagm The Land / The Empire-of-Youth-without-Age-and-Life-without-Death. For the Pelasgian-/Wallachian-Dacians to whom the poet-bishop, Niceta of Remesiana addressed in the horizon of the year 370 A.D., the line When Thou tookest the human shape to redeem us, Thou didst not cry in fear in the Virgin’s womb (Tu ad liberandum suscepturus hominem non horruisti Virginis uterum) was not “hermetic” / “enciphered”, the way it seems to be nowadays.  The “cry” / the “weeping” (the “lamentation”) out of the fear of being born in our world full of wickedness is a very old Pelasgian-/Wallachian-Cogaionic motif, later turning into a Zalmoxian one, beyond the horizon of the year 1600 B.C., frequently met in the fairytales of the Pelasgian-/Wallachian-Dacians.

In his Histories (V, 4), Herodotus (484 – 425 B.C.), mentioned in connection with the “weeping” / the “lamentation” at the birth of a Dacian / Thracian: «I have described, from among these Thracian peoples, the traditions of the Getae, who consider themselves to be immortal. The Trausii have similar customs to the Thracian in all respects, nevertheless here is what they would do at births and burials: the relatives would sit around the newly-born and start lamenting on the evils it will have to endure, once it is born, enumerating all of man’s sufferings; whereas they bury the deceased while dancing and making merry, under the pretext that from then on they would find complete happiness, once they have been absolved of suffering.» (HIst, II, 30). We find the information again – after almost half a millennium – at Pomponius Mela (c. 5 – 70 A.D.): «Thracia is inhabited by only one people, the Thracians, […]; some of them believe that the souls of the departed will return on Earth, while others consider that, although the [souls] may never return, they do not wane, but travel to happier places; some others believe that the souls necessarily die, which is much better than living. Subsequently, with some of them, births are bewailed and the newly-born are lamented over; yet, on the contrary, burials are an opportunity for feasting and they celebrate them as holy events, through singing and dancing.» (s. n.; Fontes, I, 389; cf. VMR, 170 sq.).

Owing to the impressive, matchless Wallachian mythology, founded on almost two millennia of cultured orality in the schools of Zalmoxianism, the information handed down by Herodotus, Pomponius Mela et al. acquires shades of difference: The unborn child in Dacia would not stop weeping / crying out in the womb of the young empress-mother until he was promised by his emperor-father to receive The Land / The Empire-of-Youth-without-Age-and-Life-without-Death (once he was born, as predestined to the Cogaionic immortality, or, to be more accurate, to The Land / The Empire-of-Youth-without-Age-and-Life-without-Death, since he became the immortal Prince Charming, the immortal Healer-God-King at Sarmizegetusa, the immortal Warrior / Knight of Zalmoxianism): «Hush, Daddy’s dear one, said the emperor, and I’ll give you this or that kingdom; hush, be quiet son, and I’ll give you this or that emperor’s daughter to wive, and a lot of other things like that. Finally, when the emperor saw over and over again that the child wouldn’t stop weeping, he said on top of that: hush, be quiet my son and I’ll give you Youth-without-Age-and-Life-without-Death.» (Tfb, 53).

 Emphasis must be laid on the fact that, in the Pelasgian (Thracian-Dacian) / Wallachian mythology / mytosophy and folklore, there exists a number of fairytales with the immortal protagonist Prince Charming – a telluric projection, a “terrestrial” embodiment of the Sun, “God’s son / the son of Samos” –, stories which are not present with other peoples, since they bear the unique stylistic landmark of Zalmoxianism, of the myth of the Ideal Pair, the Sun and the Moon, largely and exclusively spread only in the area called Dacia, where the first monotheistic religion in the history of the world spirituality exercised itself, these fairytales belonging to the sphere of the cultured orality of Zalmoxianism.

Consequently, unlike the Celestial Messenger to God (the first way of gaining Immortality), or unlike the Knight / Warrior of Zalmoxianism, fighting Dacia’s enemies to the last drop of blood, ignorant of the status of slavery, the Knight (Prince Charming) who had been “weeping” / “crying out” his fear of being born while he was still in the womb of his young empress-mother, Jesus Christ never cried out any fear in the womb of his Virgin-mother.

II) The victor in the “spear of death”, opening a celestial gate for his fellow men in Dacia (Tu devicto mortis aculeo aperuisti credentibus regna caelorum...) is nobody else but Jesus Christ, nailed up on the cross, intended to substitute the Celestial Messeger impaled in three spears and sent in a initiatory-ritualistic manner to the God of Cogaion / Sarmizegetusa (that is, to the “Soarele-Moş” / “Father-Sun”, “Father-Sky”, Samoş / “Zamosh”, mistaken for Sa-lu-mosh, a name distorted by the Carian Herodotus into Zalmoxis, in fact, “God’s-man-on-Earth”, the Healer-God-King, having the rank of a “Pope”, not from Rome, but from Cogaion / Sarmizegetusa); the mysterious / initiatory scenario in Zalmoxianism, consisted of sending the Celestial Messenger, from Cogaion / Sarmizegetusa to God, “every five years”, and was very well known and, to a large extent, described by Herodotus himself, in his Histories (IV, 94 – 96): «This is the way in which they consider themselves immortal...» (with reference to the Getae at the Lower Danube and at the Western and North-Western shores of the Black Sea); «their strong belief is that they do not die...»; «sending the Messenger takes place in the following way: some of them, lined in a row, hold three spears with the sharp pointed ends upwards, while others, gripping his arms and legs […], swing him several times and then, throw him upwards, over the spear ends; if, while falling, the man is thrust and dies, they are convinced that God is benevolent...» (HIst, I, 345); that is, God expressed his goodwill and accepted the Celestial Messenger (Dacia’s Ambassador) for four years, at the His Celestial Court in the Ninth Heaven (hence the Wallachian saying: a se simţi ca într-al nouălea cer / to feel like in the ninth Heaven).

Te, Deum, laudamus… / We Praise Thee, O God... by Niceta of Remesiana remains an unsurpassed masterpiece in hymnology, in the history of the Wallachian and the world literature, with its birth in the horizon of the year 370 A.D., a mirific rainbow on the sky of Dacia’s spirituality, on the then undivided sky of Christianity.

  Bibliography under sigles:

•    BLit = Jean Bayet, The Latin Literature, Bucharest, Univers Publishing House, 1972.

•    BN = A. E. Burn, Niceta of Remesiana, His Life and Works, Cambridge, 1905.

•    CAm = I. G. Coman, «The Missionary Area» of Saint Niceta of Remesiana, in The Romanian Orthodox Church (The official bulletin of the Romanian Patriarchate), Bucharest, LXVI, Nos. 5 – 8 / 1948.

•    CCLl = Maria Capoianu, Gabriela Creţia, The Latin Language, Bucharest, The Didactic and Pedagogical Publishing House, 1993.

•    CDCD = Saint Ioan Cassian, The Twenty-Fourth Clerical Dialogue (translation / adaptation from the Latin language by prof. Decebal Bucurescu, Doctor of Philology; Afterword: Zalmoxianism and Christianity in Dacia / Dacoromânia, the Motherland of Saint Ioan Cassian by Ion Pachia Tatomirescu), Timişoara, Aethicus Publishing House, 1999.

•    CDi = Cassiodor, De institutione divinarum litterarum, XVI, apud M, LXX, 1132 C.

•    CDr-1 = Dacoromania’s Notebooks, Year I, No. 1 (22 June −22 December) 1995, pp. 2 − 11.

•    CPatr = Ioan G. Coman, Patrology, Bucharest, The Biblical and Orthodox Mission Institute Publishing House, 1956.

•    CSb = Ioan G. Coman, Clerical Writers in the Old Wallachian, Bucharest, The Biblical and Romanian Orthodox Mission Institute Publishing House, 1979.

•    CŞiC = Ioan G. Coman, «And the Word Metamorphosed into a Body» − Hristology and Patristic Mariology, Timişoara, The Mitropolitan Church of Banat Publishing House, 1993.

•    DIS = Gh. I. Drăgulin, Influences of the Second Ecumenical Synod (381) and of Its Main Personalities on the Beginnings of the Romanian Theology, in The Mitropolitan Church of Ardeal (The official review of the Archbishopric of Sibiu and of the Archbishopric of Cluj-Napoca, and of the Bishoprics of Alba Iulia, Oradea and Sibiu), Year XXVI, Nos. 7 – 9 / 1981.

•    Fontes, II = Fontes Historiae Dacoromanae, II (ab anno CCC usque ad annum M) / The Sources of Romania’s History, II (from the year 300 to the year 1000 – published by: Haralambie Mihăescu, Gheorghe Ştefan, Radu Hâncu, Vladimir Iliescu, Virgil C. Popescu), Bucharest, The Academy of the Socialist Republic of Romania Publishing House, 1970.

•    GCiv = Marija Gimbutas, Civilization and Culture (translation by Sorin Paliga; Preface and Notes by Radu Florescu), Bucharest, Publishing House Meridiane, 1989.

•    GN = Klaus Gamber, Niceta von Remesiana, Instructio ad competentes, Regensburg, 1964.

•    Hist, I, II = Herodot, Histories, Vol. I, Bucharest, The Science Publishing House, 1961; Vol. II, Bucharest, The Science Publishing House, 1964.

•    IPnp = Ion Itu, Our First Poets, Braşov, The Latin Orient Publishing House, 1994.

•    M, LII = J. P. Migne, Patrologiae Cursus Completus…, Series Latina, Paris, 1844 – 1855;  (v. Competentibus ad baptismum instr…, Vol. LII, pp. 847 – 876; LXVIII, LXX etc.).

•    PDppr = N. M. Popescu, From the Vigil to the Nightingale, in The Romanian Orthodox Church, LXI, Nos. 4 – 6 / 1943.

•    PNC = Paulinusus Nolanus, Carmen XVII, in Corpus Scriptorum Ecclesiasticorum Latinorum, Vol. XXX, Part II, Viena, Ed. G. de Hartel, 1894, p. 81 sq.; or in Fontes, II, pp. 176 – 181.

•    Tfb = Youth-without-Age-and-Life-without-Death – Romanian Folk Fairytales, Edited by Ioan Şerb, Preface by Virgiliu Ene, Bucharest, The Publishing House for Literature (collection Everyman’s Library), 1961.

•    TMdr, II = Dr. Vasile Tomescu, Musica daco-romana, tome deuxième, Bucharest, 1982

•    TNR = Ion Pachia Tatomirescu, Niceta Remesianu (Niceta of Remesiana), «Te Deum laudamus...», in «The Banat Revival» («Parallel 45»), No. 1067, 30 August 1993, p. 8.

•    VCT = Veniamin Costache, Te Deum…, The Neamţ Monastery Publishing House, 1807 (reed. 1816, 1828, 1862, 1940 etc.).

•    VMR = Romulus Vulcănescu, Romanian Mythology, Bucharest, The Romanian Academy Publishing House, 1985.

•    VSP = Nestor Vornicescu: Patristic Writings in the Romanian Orthodox Church Until the 17th, sources, translations, circulation, doctoral thesis, (excerpt from the review The Oltenia Metropolitan Church, Nos. 1 – 2, 3 – 4, and 5 – 6, XXXV / 1983), Craiova, 1983.

                                                                                                The English version by Gabriela PACHIA

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