TRANSCENDENTALISM
17
TRANSCENDENTALISM
oil, which are exported in great quant ities. For a long
time, however, the port has lost the importance it had
in the time of the Norman and Angevins who fortified
it. The fishing industry is extensive. The cathedral,
in Byzantine style, was built by Canon Nicola di Trani
in 1143; its bronze gates by Barisano date from that
period. Outside the city, on a peninsula, stands the
old Benedictine Abbey of S. Maria de Colonna, con-
taining a mineral spring, the "acqua di Cristo".
Trani is built on the site of the ancient Turenum. It
grew in importance imder the Byzantines and was
taken several times by the dukes of Benevento. In
840 and 1009 it fell into the hands of the Saracens.
In the tenth and eleventh centuries it was a republic
recognizing the nominal sovereignty of Byzantium.
The "Ordinamenta et consuetude maris", published
in 1063 by the consuls of Trani is, after the "Tavole
di Amalfi", the oldest maritime commercial code of
the Middle Ages. Trani resisted the Norman invaders
energetically, but in 1073 it had to open its gates to
Pierre d'Hauteville, who assumed the title of Count of
Trani. In the twelfth century, in league with Bari,
Troia, and Melfi, it attempted to regain its ancient
freedom; and in the battle of Bigano (1137) defeated
Roger of Sicily, but two years later it had to capitu-
late. Frederick II constructed a fortress there and
made it one of the royal residences. In the Neapoli-
tan wars Trani became a place of the greatest impor-
tance, especially during the struggle between the Ara-
gonese and the Angevins. From 1497 to 1509 it was
held by Venice. Charles V established a school of
jurisprudence there. In 1647 the populace rebelled
against the nobles; in 1799 the people opposed the
republic, and the city in consequence was sacked by
the revolutionaries and the French. The legend of
St. Magnus relates that there was at Trani about the
middle of the third century a bishop, Redemptus,
who was succeeded by St. ^iagnus. The first bishop
whose date is known with certainty is Eusebius who
was present at the dedication of the Basilica of Monte
Gargano in 493. A few other names have been pre-
served like Suthinius (761) and Rodostanus (983).
Till then Trani had certainly followed the Latin Rite
and Bishop Bernardo opposed the decree of the Patri-
arch Polyeuctus (968) introducing the Greek Rite; it
is uncertain whether Joannes, who embraced the
schism of Michael Caerularius and in consequence was
deposed by Nicholas II (10.")9), belonged to the Greek
Rite. His successor was Delius, and thenceforward
Trani continued in the Latin Rite. In 1098 St.
Nicholas Pellegrino, a Byzantine bishop, died there;
under another Byzantine the new cathedral was dedi-
cated to that saint. Gramraaro was imprisoned in
Germany by Henry VI for supporting King William;
Bartolommeo Brancacci (1328) distinguished himself
on several embassies and was chancellor of the King-
dom of Naples. Mention may be made hkewise of
Cardinal Latino Orsini (143S), Cosimo Migliorati
(1479), Giovanni Castelar (1493), Giambernardo
Scotti, a Theatine (1.5.55), who introduced the Tri-
dentine reform, Cesare Lambertini, the canonist
(1.503); Diego Alvarez, O. P. (1607), the famous ad-
versary of Molina; Tommaso de Sarria, O. P. (1656),
who enlarged the seminary; Giu.seppe .\ntonio Davan-
zati (1717), who abolished many abuses. With the
See of Trani is united the ancient Diocese of Saipe
(Salapia of the Greeks), its known bishops comprising
Palladius (465) and 23 successors before the definitive
union in 1547. Another united see is that of Carnia,
which had bishops before the time of St. Gregory, who
entrusted it to the care of the Bishop of Reggio; in
649 it had a new ordinarj-, but later the city fell into
decay. The Archbishop of Trani has also the title of
Bishop of Nazareth, because when Palestine was lost
in 1190 the title of that see was transferred to Bar-
letta (the ancient BarduU), a seaport on the Adriatic,
a little south of Trani, to which diocese it then be-
XV.— 2
longed. At Nazareth between 1100 and 1190 there
were eight Latin bishops; the names of the bishops
resident at Barletta before 1265 are unknown. We
may mention the following bishops: Blessed Agostino
Favorini (1431), General of the Augustinians, a learned
writer, and Maffeo Barberini (1604), later Urban VIII.
In 1455 the Diocese of Canna;, a city celebrated aa
the scene of Hannibal's victory (216 B. c), was united
with that of Nazareth. It was destroyed in 10S3 by
Robert Guiscard, with the exception of the cathedral
and the episcopal residence. At Canna; St. Liberalis
suflfered martyrdom. It had bishops in the sixth
century, for St. Gregory entrusted the see to the care
of the bishop of Siponto; its bishops are again men-
tioned after the tenth century. In 1.534 Canna> was
se|3arated from Nazareth and united to Monteverde,
but in 15.52 the united dioceses were incorporated with
Nazareth. In 1860 the See of Nazareth (Barletta)
was united with Trani, the archbislicip of which had
been appointed in 1818 perpetual adniini.strator of the
ancient See of Bisceglie, the scene of the glorious mar-
tyrdom of Saints Pantelemon and Sergius, whose bod-
ies repose in the cathedral. The names of fifty
bishops of Bisceglie are known. Trani has been an
archdiocese since the twelfth century. The united
dioceses contain 19 pari.shes; 98,000 inhabitants; 110
priests; 1 house of religious (men); 15 convents of
nuns; 2 schools for girls.
Cappelletti, Le rhiesr fi'Italia, XXI, 47; VaNIA, Cenno storico delta cilia di Trani (B.arletta, 1870).
U. Benigni.
Transcendentalism.
Iranscendcntal are usnl in
as a rule, have antiilii'
to experience or the imii
(1) FortheScholasti
-The terms transcendent and
\ aridus senses, all of which,
r il ivfcTence in some way
Ill-Ill order,
the categories are the high-
est classes of "things that are and are spoken of".
The transcendentals are notions, such as unity, truth,
goodness, being, which are wider than the categories,
and, going beyond them, are said to transcend them.
In a metaphysical sense transcendent is opposed by
the Scholastics and others to immanent; thus, the doc-
trine of Divine Transcendence is opposed to the doc-
trine of Divine Immanence in the Pantheistic sense.
Here, however, there is no reference to experience.
(See Immanence.)
(2) In the loosest sense of the word any philosophy or theolog>' which laj's stress on the intuitive, the mystical, the ultra-empirical, is said to be transcen- dentalism. Thus, it is common to refer to the New England School of Transcendentalism, of which men- tion is made further on.
(3) In a stricter sense transcendentalism refers to a celebrated distinction made by Kant. Though he ia not consistent in the use of the terms transcendent and transcendental, Kant understands by transcen- dent what lies beyond the limits of experience, and by transcendental he understands the non-empirical or a priori elements in our knowledge, which do not come from experience, but are nevertheless, legiti- mately applied to the data or contents of knowledge furnished by experience. The distinction is some- what subtle. Vet, it may be made clear by an ex- ample. Within the limits of experience we learn the uniform sequence of acorn and oak, heat and expan- sion, cold and contraction, etc., and we give the ante- cedent as the cause of the consequent. If, now, we go beyond the total of our experience and give God as the cause of all things, we are using the category "cause" in a transcendent sense, and that use is not legitimate. If, however, to the data of sequence fur- nished by ex^ierience we apply the a priori form causation, we are introducing a transcendental ele- ment which elevates our knowledge to the rank of universal .and necessarj* truth: "Every effect has its cause." Kant, as ha.s been said, does not always ad- here to this distinction. We may, then, understand
