HOTTENTOTS
497
HOTTENTOTS
may be either (1) consumed by the celebrant before
the abUitions, or (2) given to another wlio is still fast-
ing and in the state of grace, to be consumed, or (3) put
in a proper place until it is corrupt and then thrown
into the sacrarium.
(3) After the consumption of the defective host. — Although the celebrant has already broken his fast, he offers and consecrates a new host, as above. Im- mediately after the Consecration he breaks it into two parts over the paten without pronouncing a word or performing any ceremony, and, having made the sign of the cross with it and said " Corpus Domini ", etc., he reverently consumes it, and continues the Mass as usual.
(■l) After the consumption of the Precious Blood. — Mass is interrupted and a new host offered, as aliove. Hav- ing placed the chalice on the corporal, the celebrant pours into it wine and a few drops of water, after having blessed the latter, unless it be in a requiem Mass. Joining his hands on his breast, he mentally or vocally recites the prayer " Offerimus tibi ". He then con.secrates the Host, as above, beginning with the words "Qui pridie". Having placed the Host on the corporal he consecrates the chalice in the customary manner, reciting the words "Simili modo" down to " Haec quotiescumque " inclusively, after which he places the chalice on the corporal without genuflect- ing, or elevating the chalice. He then breaks the Host into two parts, and reverently consimies it, as above. After a brief pause of meditation, the cele- brant collects the fragments that may be on the cor- poral, drops them from the paten into the chalice, makes the sign of the cross with it, recites the prayer "Sanguis Domini ", etc., and reverently consumes the Precious Blood. Mass is then continued as usual.
(.5) // tlie consecrated Host should disappear, either mysteriously or by a natural cause, the celeljrant offers, mentally or vocally, a new host, and then con- secrates it, beginning with the words "Qui pridie ".
(6) In case where an essential defect is discovered in the host, and valid matter cannot be easily procured, the following rules are to be observed. — If the error is ascertained (i) before the consecration. Mass is discon- tinued, or (ii) after the consecration, a delay of one hour or more may be made to procure, if possilile, valid matter. If such be available, the order given above (2) is observed. If valid matter cannot be obtained Mass is continued, but the prayers and cere- monies that refer to the host are omitted.
(7) // 6(/ accident the Host falls into the chalice the dry part is broken off, the rest being left in the chalice, whilst the usual ceremonies are performed with the former. If the whole Host remains in the chalice, the signs and ceremonies usually performed with the Host are omitted, but all the prayers are recited, and at Communion the Host and Precious Blood are con- sumed at the same time after having made the sign of the cross with the chalice, saying: "Corpus et Sanguis Domini nostri Jesu Christi custodiant animam meam", etc.
(8) If any object that has not been sanctified for the purpose of coming in contact with the consecrated Host_ (altar, or communion-cloths, alb, etc.) touches it, this object must be washed three times with water, and the latter is afterwards poured into the sacrarium. If the Host falls to the floor, the celebrant lifts the sacred particle, covers the spot on which it fell with a pall or purificator, and after the service washes the spot with water, which he afterwards throws into the sacrarium. If the Host falls into the folds of a woman's dress, she herself is to take it up and con- sume it; if it falls outside, the priest communicates her with it, without requiring that the dress be spe- cially purified.
(9) If it should happen that the celebrant or com- municant cannot retain the Host, it should be taken up and again consumed by himself, unless to do so
VII.— 32
would cause nausea. In the latter case it is put in a
vase containing water and left therein, in a suitable
place, until disintegration takes place, when the mat-
ter is thrown into the sacrarium. If the Host cannot
be distinguished from the other matter, the whole
mass is consumed by fire and the ashes are thrown
into the sacrarium.
(10) If any poisonous substance should defile the consecrated Host another host is taken, and the order given above (2) is oljserved. The poisoned Host is then placed in the tabernacle and left there until it loses the species of bread, when it is thrown into the sacrarium.
(11) Before the oblation a broken host should be replaced by one that is whole and entire. If the break be noticed between the Oblation and Consecra- tion, the broken host may be used for Mass, unless doing so would scandalize the people. In the latter ca.se another host, whole and entire, is taken. Mass is interrupted, the host is offered mentally or vocally, and then Mass is continued from the point at which"it was interrupted. The broken host is consumed at the same Mass after the ablution.
(12) If the celebrant becomes seriously ill after the Consecration another priest must supply his place aiul complete the sacrifice. In this case if the sick priest is able to receive Communion and there is no other consecrated particle beside the large Host of the Mass on the altar or in the tabernacle, one half of it is given to the sick priest at Communion.
Innocent III, De .'iacro Altaris Uyaterio in P.L., CCXVII; Benedict XIV, Dc SS. Miasm Sacrificio (Louvain, 1762); Cak- DiNAL Bona, Rcrum Lituraiairutn Libri (Turin. 1747); Fali.se, Liturgim Prnctica: Vump'-rtttiuiii (R.itisbon, 1S76); BonvRY, Jix- positio Rubricarum (P;iris. 1S59): Ambergeu, PastoraUheoloaie (Ratisbon, 1SS6) : .Sexten, Trtutatus Pasloralis de Sat-ramcfiHs (.Mainz, 1S95); Gihr, The Holu Sacrifice o/ the Mass (St. Louis, 1903): DncHESNE. Christian Wurs/iip (London, 1903); Filler, Manuale LiturgitE RoJiianw (Fribourg, 1S94): Lapini. La Litur- gia Studiata nelle sue Relazioni colle Scienze Sarre (Florence, 1S95): Bernard, Cours de Liturgie Romaine (Paris, 1,S9S): Uttini, Cor.m di Scienm Liturgica (Bologna, 1904); Van der Stappen, Sacra Lilurgia (Mechlin, 1902); De Herdt, Sacrce Liturgim Praxis (Louvain, 1894): Hartmann, Repertorium Rituum (Paderbom, 1908): Aertny.s, Compendium Liturgiee Sacrce (Toumai, 1906); O'Brien, History of the Mass (New York, 1887).
A. J. SCHULTE.
Hottentots. — Popularly the Hottentot is con- sidered a man-monkey, or as Giblion said " the con- necting link l:)et\vepn the rational and the irrational creation ". But he is not even the lowest of the three chief races into which the aboriginal tribes of South Africa may be divided — Bantus, Hottentots, and Bushmen. The Bushmen are usually placed lowest in the scale. When the first Europeans (the Portuguese) came to South Africa, they found what is now Cape Colony divided between Bushmen and Hottentots. The Bantu tribes were chiefly north of the Zambesi, and were finer in physique than the Hottentots, but, possessed of less brain power and imagination. The Bushmen were smaller than the Hottentots and altogether on a lower plane — physical and moral. There is nothing to show that the Hottentot was in- capable of assimilating European civilization. It is a curious fact, worth mentioning here, that skull measurements show that of these three races the greatest affinity with the European lies with the Bushman, i. e. with the lowest type.
The origin of the Hottentots is a question which has given rise to much discussion. Efforts have been made, with small success, to connect them with the Troglodytes or cave-dwellers. Several writers have suggested a North African origin ; and Dr. Bleek has detected important points of similarity between the Hottentot langviage and those of North Africa: but it is too soon to build on these .slight indications. Dr. Theal appears to suggest that the first Hottentots were a mixed race. "The probability seems to be that a party of intruding males of some slight brown
