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Hoffmann was incessantly active in the organization of various departments at Kirsehenhardthof, in lecturing (most frequently at Stuttgart), and most of all in the composition of his book Fortschritt and Rixkschritt, oder Geschichte des Ab/alls vo. Christenthum (3 vole., Stuttgart, 1863--68). From 1861 to 1868, however, the real leadership of the movement was not in his hands but in Har degg's. He was a fanatical dreamer, and Hoffmann was forced into an antagonism to him which gradually became apparent. Hoffmann even thought for a time of resigning the whole chap into his hands and seeking to realize his own views in America.

In 1868 they made an attempt to settle in Palestine, the first settlement being at Haifa near Mount Carmel, where Hardegg remained while Hoffmann

migrated to Jaffa the next year, foundColonization ing there a school and a hospital. in Palestine. The acquisition of a tract of ground

in the plain of Resaim near Jerusalem in 1873 marked an important advance; and smaller settlements arose at Nazareth; Tiberias, Beirut, Ramleh, and other places, including Alexandria. About 1,500 colonists in all took up their abode in these places. In 1874 occurred an open breach between the two leaders. Hardegg went his way, founded an organization of his own (the Temple Union), and died in 1879. Hoffmann now founded an inner brotherhood for the strict carrying out of his principles, and in 1878 transferred his headquarters to Jerusalem. He gradually broke more and more with orthodoxy, contesting many of its fundamental doctrines and leaving the use of the sacraments wholly voluntary. His pen was still busy; Occident and Orient (Stuttgart, 1875) is a noteworthy production of this period. A definite constitution was drawn up in 1875, and replaced by another in 1879. Hoffmann was forced by infirmity to resign his leadership in 1884, and died Dec. 8, 1885. At that time there were 1,300 colonists in the East, and in 1901 1,406. Another new constitution, promulgated in 1890 and since then little modified, placed the rule in the hands of the " Guardian of the Temple " (from 1893 Christoph Hoffmann, Jr., the founder's son), and prescribed very simple rites, requiring unconditional obedience to the governing body. But with Hoffmann's death the movement lost its stimulus. A new colony was founded in Palestine in 1903; there is one community in Wfirttemberg (with a diminishing number of members-244 in 1905), and a few adherents are found in Saxony, in Russia, and in America [in the United States to 1905, four churches with 340 members]. Among the colonists in Palestine divisions have occurred, which an attempt at reunion in 1897 did not fully reconcile. A number of them have shown a tendency to return to the Lutheran Church and accept its ministrations. The importance of the movement there to-day is to be found in its economic aspects, which now admittedly predominate, and in its support of German interests in the East. Hoffmann's curious mixture of supernatural and rationalistic, Judaizing and Christian, Pietistic and socialistic elements could never have served as the

BIHLIOdaAPH:Y: F. Lange, (ieech4clvts des TemPela, Stuttgart, 1899 (goes only to 1884): C. Palmer, Gemeinechatteri and Sekten, TUbingen, 1877; W4rUemberBieche Kirrhtngeachichte, Stuttgart, 1893; E. Kalb, xirrhen and Sekten der (3epsnwarE, ib. 1907 (the two last-named contain further literature). Hoffmann issued an autobiography under the title Mein Wep each Jerusalem, 2 vole., Stuttgart. 188184.

FRIENDSHIP: A relation between men for the purpose of mutual support and furtherance, having its root in the natural instinct for association between those of like tastes, aims, and desires. It is to be distinguished from the communion of sexes, and from relations of authority (e.g., that between employer and employed]. As long as the individual was absorbed in the community, the realization of friendship was not possible. Since ancient Greek philosophy was guided by the tendency to secure for the individual his personal value in opposition to the community, without finding the right ethical basis for mutual relations, it naturally esteemed friendship, especially between men of like philosophical training. Owing to their deficient appreciation of the moral value of married life, Greeks like Socrates and Theophrastua even went so far as to give friendship the precedence over every other form of love.

In modern times speculation on friendship has been less prominent, because in Christianity friendships arise everywhere as a matter of course. Christianity prepared an entirely new soil for friendship. While in the Aristotelian conception of philia and in Cicero's amicitid the general ethical sense of communion is confused with the special idea of friendship, in Christianity both are cle8sly separated. The former has been purified and perfected in the love of one's neighbor (yuhdladelphia, II Pet. i. 7); still higher moat be ranked the union of the saved children of God (John xiii. 34, xvii. 21), as being in its spiritual and moral content superior to all conceptions of the pre-Christian world. While, moreover, the ancient world considered friendship the highest form of communion, because it did not estimate the moral personality of woman and the moral value of married life, Christianity, by placing woman on an equal footing with man in a religious and moral aspect, showed in married life a natural form of communion far superior to every kind of friendship in intimacy, satisfaction of the soul, and permanence. But since Christianity appreciates every just natural instinct, and purifies it ethically, it acknowledges the right of the natural relations of friendship as long as they do not interfere with the moral obligations in family, Church, and State.

The purpose of friendship has been variously stated. According to Socrates and the Stoics, it is profit; according to Aristotle, profit, pleasure, and virtue; according to Epicurus, the propose is profit, the consequence enjoyment. Cicero more correctly put the natural impulse which binds men to men before a conscious striving for profit, although he would have done still better, had he said want and need instead of natural impulse. Friendships