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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...» (IV)*
 
 
 
 
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Ion Pachia-Tatomirescu  
  
 
  
“Internal” Arguments Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism of the All-Christendom Hymn, «Te, Deum, Laudamus...»  
  
 
  
(IV)*  
  
 
  
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).  
  
a) 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).  
  
 
  
The English version by Gabriela Pachia.  
  
 
  
Bibliography under sigles / Bibliografia „siglată“  
  
 
  
  • CCLl = Maria Capoianu, Gabriela Creţia, The Latin Language, Bucharest, The Didactic and Pedagogical Publishing House, 1993.
  • Fontes, I = Fontes ad historiam Dacoromaniae pertinentes, I (ab Hesiodo usque ad Itinerarium Antonini) / Izvoare privind istoria României, I (de la Hesiod la Itinerarul lui Antoninus — comitetul de redaţie: Vladimir Iliescu, Virgil C. Popescu, Gh. Ştefan), Bucureşti, Editura Academiei Republicii Populare Române, 1964.
  • Hist, I, II = Herodot, Histories, Vol. I, Bucharest, The Science Publishing House, 1961; Vol. II, Bucharest, The Science Publishing House, 1964.
  • 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.
  • VMR = Romulus Vulcănescu, Romanian Mythology, Bucharest, The Romanian Academy Publishing House, 1985.
_____________________________  
  
*Variante (în limbile valahă / dacoromână şi engleză) ale întregului studiu “Internal” Arguments Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism of the All-Christendom Hymn, «Te, Deum, Laudamus...» (Argumente „interne“ privind paternitatea nicetian-remesiană şi autohtonismul pelasgo-/valaho-dacic al imnului întregii Creştinătăţi, «Te, Deum, laudamus...»), de Ion Pachia-Tatomirescu, pot fi aflate de Distinsul Receptor în :  
  
(A) volumul Argumente „Interne“ – «Te Deum Laudamus...» – Internal Arguments, de Ion Pachia-Tatomirescu, Timişoara, Editura Aethicus (ISBN: 978-606-8125-00-8), 2009 (cf.  
  
  
(B) Anuarul de martie (Timişoara, ISSN 1842-0974, redactor-şef: Ion Pachia-Tatomirescu), nr. 5 / 2010, pp. 297 ‒ 322 (cf.  
  
  
 
  
** Imaginea de mai sus, „din caseta clasicei fotografii auctoriale“, reprezintă pe episcopul-poet, Sfântul Pelasg > Valah, Niceta Remesianu (aprox. 340 ‒ 416), portret în tuş, de Patricia Pura.  
  
 
  
 
  
Referinţă Bibliografică:
“Internal” Arguments Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism of the All-Christendom Hymn, «Te, Deum, Laudamus...» (IV)* / Ion Pachia Tatomirescu : Confluenţe Literare, Ediţia nr. 2599, Anul VIII, 11 februarie 2018.

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