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In 2001, Florin Curta argues, that the Slaveni ethnonym may have only been used "as an umbrella-term for various groups living north of the Danube frontier, which were neither 'Antes', nor 'Huns' or 'Avars' ".
By contrast, Alfred the Great wrote of "Dacians, who were formerly Goths", living to the south-east of the "Vistula country" in his abridged translation (ca.
[There] is not a single name of a river, a mountain, or a place in Romania which could prove the plausibility of the survival of a language island, even solely in a smaller territory, from Antiquity to the Middle Ages.
Whereas whole Romania is entwined with conclusive geographical names which excludes any form of continuity there.
Accordingly, theories on the Romanian Urheimat or "homeland" can be divided into two or more groups, including the theory of Daco-Roman continuity of the continuous presence of the Romanians' ancestors in the lands north of the Lower Danube and the opposite immigrationist theory.
This view is advocated by the Greek-origin historians Dimitrie Philippide (in his 1816 work History of Romania) and Dionisie Fotino, who wrote History of Dacia (1818).
The three political "nations" of the Principality of Transylvania (the Hungarians, Saxons and Székelys) enjoyed special privileges, while local legislation emphasized that the Romanians had been "admitted into the country for the public good" and they were only "tolerated for the benefit of the country".
The Romanization of Dacia and the birth of a Daco-Roman people can [...] be considered the first stage in the long process of the formation of the Romanian people, but this stage did not end in 275.
It continued until the early 6th century, as long as the empire, still in power along the Danube and in Dobrudja, continued to influence the territory north of the river.