“Internal” Arguments Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism of the All-Christendom Hymn, «Te, Deum, Laudamus...»
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.
b) 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.
The English version by Gabriela Pachia.
Bibliography under sigles / Bibliografia „siglată“
- Hist, I, II = Herodot, Histories, Vol. I, Bucharest, The Science Publishing House, 1961; Vol. II, Bucharest, The Science Publishing House, 1964.
*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.