Trani, a name common to some Jewish authors, of whom we mention the following:
1. Isaiah da, so called after his native place Trani, a seaport town of Naples, and, by way of abbreviation, Rid=^^~\, from the initials ^rX":;": n^rU-'"' 'i, i. e. R. Isaiah da Trani, flourished about A.D. 1232-70. He may be regarded as the founder of the school of Tal- mudical and traditional exegesis in Italy. He wrote not only numerous annotations on the Talmud, and the- ological decisions (D'^pOS) connected with traditional law, but also scholia (D'^pT^J) to the Bible, which are as follows: 'CJ^inn "'piTSS, Scholia on the Pentateuch (Leghorn, 1792) :—S"rini tri"i2 ^'\1'p. Annotations on Joshua, published, with a Latin translation by J. A. Steinmetz, under the title Esuire Comment, in Josuani quern in Codice MS. Bihl. Senat. Lips. Descriptum et Ver- sione iic A'otis lUustratum, Prrrside ./. G. Ahicht Erudi- torum Exa7tiini suhjecil (Lips. 1712): — Anno1a1io7is on .fudges and 1 Samuel, printed in the Rabbinical Bibles (q. v.). Besides these published commentaries, the fol- lowing annotations of Trani are in MS. : a commen- tary on Ezra, Cod. Opp. ; a commentary on the Five Me-
TRANSANIMATION
522
TRANSCENDENTALISM
gilloth and Daniel, in the Angelica at Rome; commen- taries on tlie minor prophets, rsalms, and Job, to be found in MS. in several European libraries. See Fiirst, Jiibl. .lull, iii, 4o.S SI). ; l)e' Hossi, JJhio/iario iSt(i7-ico (Germ, transl.), p. 'dlS S(j. ; Steinschneider, (?<//(//"//«*■ Libr. Hebr. in hibl. Bodl. col. 1389-92; Kitto, Cyclop. s. V. ; Griitz, Gvsclt. d. Judcn (Leips. 1873), vii, 175 ; Jost, Gesch. d. Judenth. n, s, Hekten, iii, 33 ; Zunz, Zur Gcsch. u. Litei-atur, p. 58.
2. Moses da, was born at Salonica in 1505. When a boy he went to Adriani)|)k', and was educated in the house of his uncle. In the year 1521 he went to Safet to continue his studies, and four years later he received ordination, and in 1535 went to Jerusalem, where he died in 1585. His success in teaching was so great that he was styled "The Light of Israel," "The Sinaite of Mount Sinai and the Uprooter of Mountains," because he solved the difficulties in the law. He wrote, r"'2 n^n?N, on Jewish rites, ceremonies, praj'ers, morals, etc. (Venice, 1576) : — "lEO n^lp D, a body of Jewish laws, in which he distinguishes between the laws writ- ten by Moses, those which were transmitted by tradi- tion, and those only founded on the decisions of the doc- tors:— a collection of decisions in 3 parts, and other works of minor import. See Fiirst, Bibl. Jud. iii, 441 sq. ; De' Kossi, Dizionario iStorico ((Jerm. transl.), p. 319 sq. ; Basnage, Ilistoire des Juifs ( Taylor's transl. ), p. 703 ; Adams, Hist, of the Jews, ii, 14; Jost, Gesch. d. Judenth. U.S. Sehen, iii, 129; Zunz, Zur Gesch. u. Lileratur. p. 229, 230. (B. P.)
Transanimation, the transfer of souls from one body to another = TKANSMi<;HArio.v (q. v.).
Transcendent, or Transcendental (from tran- scendere, to go beyond), words employed by various schoolmen, particularly Duns Scotus, to describe the conceptions that, by their universality, rise above or transcend the ten Aristotelian categories. Thus, ac- cording to Scotus, Ens, or Being, because it is predicable of substance and accident alike, of God as well as of the world, is raised above these by including or compre- hending them. Again, the predicates assumed by Sco- tus to belong to Ens, or simple existence, viz. the One, the True, the Good — Unum, Verum. Bonmn — are styled transcendent because applicable to Ens before the descent is made to the ten classes of real existence. Accord- ing to Kant, transcentlcntal applies to the conditions of our knowledge which transcend experience, which are a priori, and not derived from sensitive reflection. Between the hitherto convertible terms transcendental and transcendent Kant drew a distinction of considera- ble importance in understanding his own system. By the word transcendent dl he designates the various forms, categories, or ideas assumed to be native elements of human thought; implying that, although they are not products of experience, they are manifested only in ex- perience: such as space and time, causality, etc. The word transcendent Kant reserves for those among the transcendental or a priori elements that altogether tran- scend experience. They may seem to be given in ex- perience, but they are not really given. Such are the "Ideas of the Pure Reason," (iod, an immaterial soul, etc. Transcendental elements, when legitimately applied to experience, as causality and relation, are called imnui- nent. See Chambers's Encyclop. s. v. ; Fleming and Krauth,Focf/6. of Phil. Science, s. v.
Transcendentalism, a name given to some forms of recent (ierman iiliilosciphy. Fichte taught a sub- jective idealism, Schelliug an objective idealism, and Hegel an absolute idealism — regarding thought and be- ing as identical. Nature is (iod c<)ming into self-con- sciousness, for he is ever striving after self-realization : "In order to philosophize aright, we must lose our own personality in God, who is chiefly revealed in the acts of the human mind. In the infinite developments of divinity, and the infinite progress towards self-conscious-
ness, the greatest success is reached m the exertions of human reason. In men's minds, therefore, is the high- est uianifesiation of God. God recognises himself best in liuman reason, which is a consciousness of God. And it is by human reason that the world (hitherto without thought, and so without existence, mere negation) comes into consciousness; thus God is revealed in the world. Alter arriving at an ideal God, we learn that philosophj' and religion draw us away from our little selves, so that our separate consciousness is dissolved in that of God. Philosopln- is religion ; and ' true religion frees man from all that is low. and from himself, from clinging to I-hood (Ichheil) and subjectivity, and helps him to life in tJod as the truth, and thereby to true life,' In this ablation of personal identity, we must not claim yirop- erty even in our own thoughts. Hegel teaches that it is (Jod who thinks in us; nay, that it is precisely that which thinks in us which is God. The pure and primal substance manifests itself as the suiyect ; and ' true knowledge of the absolute is the absolute itself.' There is but a step to take and we arrive at the tenet that the universe and God are one. The Hegelians attempt to distinguish this from the doctrine of Spinoza, but their distinctions are inappreciable ; their scheme is pan- theism. And as (iod is revealed by all the jdienomena of the world's history, he is partly revealed by moral action, and consequently by sin, no less than by holi- ness. Sin is, therefore, a part of the necessary evolu- tion of the divine principle; or, rather, in any sense which can affect the conscience, there is no evil in sin — there is no sin. It was reserved for Hegel to aban- don all the scruples of six thousand years, and publish the discovery — certainly the most wonderful in the his- tory of human research — that something and nothing are the same ! In declaring it he almost apologizes, for he says that this proposition appears so paradoxical that it may readily be supposed that it is not serious- ly maintained. Yet he is far from being ambiguous. Something and nothing are the same. The absolute of which so much is vaunted is nothing. But the conclu- sion, which is, perhaps, already anticipated by the read- er's mind, and which leaves ns incapacitated for com- ment, is this — we shudder while we record it — that af- ter the exhaustive abstraction is carried to intinity in search of (iod, we arrive at nothing. God himself is nothing!" (Princeton Essays^.