Tiisantia, a median-al term for (1) a cloister, or (2) a place of retreat for religious )iersons where medi- tations are made. — Lee. Gluss. of Litury. Tains, s. v.
Triscilidce, a sect of Sabellian heretics mentioned by Philaster {Ihvr. c. xciii), Augustine {Iker. c. Ixxiv), and Praidestinatus (//re?-, c. Ixxiv) as maintaining the opinion that the divine nature is composed of three parts, one of which is named the Father, the second part the Son, and the third the Holy Ghost; and that the union of these three parts constitutes the Trinity. Philaster, in condemning this heresy, uses expressions very similar to some in the Athanasian hymn, " Ergo est vera per- sona Patris quaj misit Filium, et est vera persona tiur advenit de Patre, et est. vera persona Spiritus qua' a Filio.et Patre missa est."— Blunt, JJict. of Sects, s. v.
Tritheim (Lat. Trithemius), ioMAfii^, a. German historian and theologian, was born at Trittenheim, near Treves, Feb. 1, 146"2, being the only son of John of Heidenberg and Elizabeth of Longway. His early ed- ucation was conducted in a desultory manner, but in 1482 he entered the Benedict ine abbey at Spanheim, Where the next year he was elected abbot, and admin- istered its affairs with great zeal. In loOtJ he ex- changed this position for a similar one in the abbey of Wiirzburg, where he remained till his death, Dec. 27, 1.51(). His many learned writings are enumerated in Hoefer, Nonv, Hior/. (Senerale, s. v. The principal ones are. De jScriptoribiis Ecdcsiasticis (1402) : — Puli/<jraphia (1518) ■.—Stenof/)-ap/iia (1531).
Tritheists, a sect which appeared in the fith cen- tury, and which taught tliat the Father, Son, and Spirit were t/ircc coequal, distinct Beings, unite<l by one com- mon will and purpose. This sect was divided into the I'hiloponists and Cononites, according to the names of their respective leaders, who agreed in the doctrine of the three Persons in the (Jodhead, but differed in some opinions concerning the resurrection of the body. Hav- ing made this change in the doctrine of the Trinity, they made another change answerable to it in the form of baptism — baptizing in the name of three nuoriginated principles, as three Sons, three Paracletes. As a conse- quence of asserting three unbegotteu principles, they
made three Fathers, three Sons, and three Holy Ghosts, which was a Trinity of trinities.
Cyril of Jerusalem (C(f^(-(7(. c. xvi) attributes the ori- gin of Trithcism in its broadest form to ^Nlarcion, and Hilary {J)c Sijuod. xxii, 5(5) associates it witli the her- esy of Photiuus. The Tritheists of the (ith century did not hold the opinion in its broad form, and would have shrunk from any such statement as that there are tliree Gods. The Tritheism of the 6th century was revived by Ivoscclin in the llih, and his Nominalistic o[)iuion that the name (Jod is the abstract idea of a genus con- taining the three Persons called Father, Son, and Holy Ghost was opposed by Anselm {])e Fide Triuitat. etc.), and was condemned by the Council of Soissons, A.D. 1092. In 1G91 the heresy was revived by Dr. Sherlock (.4 Vindication of the JJoctrine of the Holy and Ever- blessed Triidt//). In a sermon delivered before the Uni- versity of Oxford (1()1>.J), the ]ireacher maintained the tlieory of Dr. Sherlock tliat "there are three intinite distinct minds and substances in the Trinity," and that "the three Persons in the Trinity are three distinct infinite minds or spirits, and three individual sidj- stances." These propositions were condemned by the authorities of the university. The speculation of Hutchinson in the last century was very similar in its logical consequences to that of the older Tritheists. See Bingham, Christ. Antiq. bk. xi, ch. iii, § 4; Blunt. Bid. of Sects, s. V.
Triumph (usually tbs or "j'^y, Srpin^tfifrio). Al- most all ancient nations celebrated success in war by a triumph, which generally included a gorgeous proces- sion, a disi)lay of captives and spoils, and a solemn thanksgiving and sacrifice to the gods. Among the Egyptians, the trinm|)h of a king returning from war was a grand solemnity celebrated with all the pomp which the wealth of the nation could command (Wil-
Triunijihal I'rucession of Rameses 111.
kinson, .1 nc. /u/i/pt. i, 277 sq.). The Assyrian scnl|itures abound with similar representations. See Sexnaciie-
HIB.
The Hebrews, under tlie direction of inspired proph- ets, celebrated their victories by triumphal processions, the women and children dancing, accompanying their steps with various musical instruments (see Judg. xi, 34-37), and singing hymns of triumph to Jehovah, the living and true God. The song of Moses at the Ked Sea, which was sung by Miriam to the spirited sound of the timbrel (Exod, xv, 1-21), and that of Deborah on the overthrow (tf Barak (Judg. v, 1-31), are majestic examples of the triumphal hymns of the ancient He- brews. Triumphal songs were uttered for the living (1 Sam. xviii, 6-8; 2 Chron. xx, 21-28) and elegies for the dead (2 Sam. i, 17-27; 2 Chron. xxxv, 25). The conquerors were intoxicated with joy, and the shout of viciory resounded from mountain to mountain (Isa. xlii, 11 ; Iii, 7, 8; Ixiii, 1-4; Jer. 1, 2. Ezek. vii, 7; Nab. i, 15). Monuments in honor of victory were erected, and the arms of the enemy were hung up as trophies in the temples (1 Sam. xxi, 9; xxxi, 10; 2 Sam. viii, 13; 2 Kings xi, 10), Indignities to prisoners formed a lead-