“Internal” Arguments Concerning the Niceta-Remesian Paternity and the Pelasgo-/Wallachian-Dacian Autochthonism of the All-Christendom Hymn, «Te, Deum, Laudamus...»
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...» (PNC, 82 / Fontes, I, 178).
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 Catechism 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 «deliberately 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 nigh-tingale, 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.
The English version by Gabriela Pachia.
Bibliography under sigles / Bibliografia „siglată“
- BN = A. E. Burn, Niceta of Remesiana, His Life and Works, Cambridge, 1905.
- 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.
- CŞiC = Ioan G. Coman, «And the Word Metamorphosed into a Body» − Hristology and Patristic Mariology, Timişoara, The Mitropolitan Church of Banat 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.
- GN = Klaus Gamber, Niceta von Remesiana, Instructio ad competentes, Regensburg, 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.).
- 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.
- 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.
*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.