HOSPITIUS
489
HOST
professed and a wliite veil for the novices. This
costume is the same as that formerly worn \>y the
Canonesses of St. Augustine. A gown antl a leather
girdle, a gimp, a bandeau, and a veil compose the
different parts, to which is added a black serge cape for
choir duties. To-day the Hospitallers of the Mercy of
Jesus have communities in France at Dieppe, Rennes,
Eu, Vitre, Chateau-Goutier-St-Julien, Chateau-Gou-
tier-St-Joseph, Malestroit, Auray, Tr^guier, Lannion,
Guingamp, Morlaix, Pont-l'Abbe, Gouarec, Fougeres,
Harcourt, and Bayeux; in England, at Waterloo
(Liverpool); in Canada, at Quebec (3 communities),
Levis, and Chicoutimi; in .\frica, at Estcourt (Natal),
Durban, Ladysmith, and Pietermaritzburg; in Hol-
land, at Maasbracht; and in Italy, at Turin.
MoTHEE M. Jacques.
Hospitius (Sospis), Saint, recluse, b. according to
tradition in Egypt, towards the beginning of the sixth century; d. at San-Sospis, near Villefranche, in the Department of Alpes-Maritimes, France, on 21 May, 581. The saint, who is popularly known as Saint Sospis, is said to have been a monk in his native land. Coming to Gaul, he became a recluse, and retired to a dilapidated tower, situated on the peninsula of Cap Ferrat (or San-Sospis), a few miles east of Nice. The people of the environs frequently consulted him; he forewarned them on one occasion, about the year 575, of an impending incursion of the Lombards. Hospitius was seized by these raiders, but his life wa.s spared. He worked a miracle in favoiu- of one of the warriors, who liecame converted, embracetl the re- ligious life, antl was known personally to St. Gregory of Tours. It was from him that Gregory, to whom we are indebtetl for the meagre fletails of the saint's life, learnt the austerities and numerous miracles of the recluse. Hospitius foretold his death and was Ijiu'ied by his friend, Austadius, Bishop of Cimiez. He is still venerated in the Diocese of Nice. The cathedral church possesses a small bone of his hand; other relics are at Villefranche, La Turbie, and San-Sospis.
Acta SS., May, V (16.S.5), 40-1; SuRius, Vita Sunctorum, V (Cologne, 1618), 282; Ravesc. Cenni storici sulla pinisola e santuario di sant' Ospizio, con alcuni traiti di sua vita (Nice, 1848); 8t. Gregory of Tours, In gloria confrssorum, c. xcvii; Idem, Historia Francorum, VI, vi, in Mon. Genu. Hint.: SS. Merov.j I, 249-53 ami 809; Guerin, Les petits bollandistca, VI (Paris, 1880), 81-84. A. A. MacErleAN.
Hossche (Lat. Hosschius), Sidron de, poet and priest; born at Mercken, West Flanders, in LSOO; <licd at Tongres in 165o. In his early youth he followed his father's occupation as a shepherd, and at the age of twenty he entered the Jesuit novitiate at Tongres (Belgium). He soon showed wonderful facility in Latin versification, antl his first work " De Christo Pa- tiente" in elegiac verse was published in 1635. The chorus of praise with which the work was received brought its author to the notice of Leopold William, Governor General of the Netherlands, who appointed him tutor to his two sons, which post he filled for two years. Life at court not appealing to him Hosschius retired to Tongres and remained there until his death. Among the more famous of his works, besides the " De Christo Patiente" there have come down to us, the "De Cursu vitae humanai" which was translated into French verse in 1756 by L. Deslandes; the " De lacry- mis S. Petri" and many other elegies, allegories, and occasional verses. His contemporaries held him in great esteem, and acclaimed him as worthy of the Augustan age of Latin poetry. While his Latin is very pure and his style modelled on the classical au- thors, he himself is by no means a classic. The ver- dict of unbiasetl criticism pronounces his works to be examples of elegant versification. They were pul> lished at Antwerp in 1056, and have often been reprinted; they form two volumes of the Barbou col- lection, printetl in Paris in 1723.
Two anonymous collections of Latin verses pub-
lished in Bruges in 1630 and 1634, have within recent
years been itlentified as forming part of Hossche's
output.
The township of Mercken, in 1844, dedicated a fountain in honour of Hossche, and surmounted it with a bust of the poet.
Levaox, Etude sur S, Hosschius in Ann. de la Soc. d'cmulation de Bruges (1886); De Backer, Bibliothcque de la compagnie de Jesus (Li^ge, 1869-1876); Foppeus, Bibliotkeca Biblica..
J. C. Gkey.
Host, JoHANN, one of the seven Dominicans, who distinguished themselves in the struggle against Luther in Cologne. The others were Jacob van Hoog- straten, Conrad Collin, Bernard von Luxemburg, Jo- hann Pesselius, Tillman Smeliug, antl Johann Slotanus. Johann Host was born on a farm at Romberg, or Rom- berch, in Westphalia about 1480, and tlied at the close of 1532 or the beginning of 1533. At the age of six- teen he entered the Dominican Order, and we find him studying at the University of Bologna from 1516 to 1519. In 1.520 he was appointed to the theological faculty of the University of Cologne, and despite the many religious controversies he was engaged in, he fount! time for considerable literary activity. Among the works he edited are Burchard von Barliy, " De- scriptio Terrs Sanctse"; Fabri, "Antilogiarium Lu- theri Babylonia"; and the "Commcntarium in Psalmos" of Dionysius the Carthusian. He has moreover left many controversial works. The fact of his being appointetl to the faculty of Cologne LTniver- sity is proof of the orthotloxy of his theology, as that imiversity held a sort of censorship over all the theo- logical faculties of Germany. Host's last work was the " Enchiritlion Sacerdotum " which was pub- lished at Cologne in 1532. His fellow membcrt eii the University faculty, Hoogstraten antl Ctillin, bcsiiles being distinguishetl churchmen were eminent among later German Humanists.
SS. O. P., II, 88; Paulus in Kntholik. (1895), 481 sqq.; (1896), 473; i (1897), 18S sqq.;ii (1901), 187 sqq.; Jansben, tr. (^^HRISTIE, History of the German People^ XIV (London, 1909), 261-2; Buchberger, Kirchliches Handlezikon, s. v.
J. C. Grey.
Host (Arch.bological and Historical). — The breatl destined to receive Eucharistic Consecration is commonly called the host, and though this term may likewise be applietl to the bread antl wine of the Sacri- fice, it is more especially reservetl to the bread.
Accortling to Ovid the wonl comes from hostis, enemy: "Hostibus a domitis hostia nomen habet", because the ancients offered their vanquished enemies as vic- tims to the gods. However, it is possible that hostia is derived from hostirr, to strike, as found in Pacu- vius. In the West the term became general chiefly because of the use made of it in the Vulgate and the Liturgy (Rom., xii, 1; Phil., iv, 18; Eph., v, 2; Heb., X, 12; Mabillon, " Liturg. Gall, vetus", pp. 235, 237, 257; "Mis,sale Mozarab. ", ed. Leslie, p. 39; "Missale Gothicura", p. 253). It was applied to Christ, the Immolated Victim, and, byway of anticipa- tion, to the still unconsecrated bread destined to be- come Christ's Body. In the Middle Ages it was also known as " hoiste", "oiste", "oite ". In time the word acquired its actual special significance; by reason of its general liturgical use it no longer conveyed the original idea of victim. Many other names were given to the host, e. g. "bucellae", "circuli", "cor- onee", "crustulaj farracefe", "denaria", "fermen- tum", "formata:-", "formulae"; "panes altaris, eucharistici, divini, dominici, mysteriorum, nummu- larii, orbieulares, reticularii, .sancti, sanctorum, tes- sellati, vita?"; "nummi", " particula; ", "placenta;", "placentulie orbieulares", "portiones", "rotula;", "sensibilia ", etc.
The Greeks call host ipros (bread), SUpa (gifts), /i€pl6ia (particles), and irpo<r<popd (oblations). AfterCon-
