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flourish best in the period of youth because then the need for help from outside oneself is strongest. There are sentimental friendships based on like impressions and feelings; esthetic friendships, like that between Goethe and Schiller (cf.theirinterchange of letters); and scientific friendships, between men of like vocation. The highest form of friendship is the religious, in which the Christian's love of his fellow man unites with natural sympathy differing and yet like-minded individualities, because there is developed here the deepest intimacy, sincerity and truth of spiritual communion in connection with the most devoted sense of sacritice.

(L. LEMME.)

BIHLIOGRAPHT: Cioero and R. W. Emerson, Friendship; two Essay#, New York, 1904; H. Black, Friendship, ib. 1904; F. L. Knowles, Value of Friendahip, Boston, 1904; H. D. Thoreau, Essay on Friendship, East Aurora, N. Y., 1904; M. A. Ayer, Joys of Friendship, Boston, 1905; Aristotle, Ethics, good Eng. trawl., ad. J. Burnet, London, 1904.

FRISIANS : A people of Germanic stock dwelling along the coast of the North Sea from the Sinkfal, a tributary'of the Scheldt, to the lower courses of the Weser, with an outlying spur (the North Frisians) on the western coast of Sleswick-Holstein. Their neighbors to the north and east were the Saxons, and to the south and west the Franks. With the latter they came into close contact, and accordingly as the Frankish influence advanced or receded the influence of Christianity rose or waned among the Frisian tribes, their conversion remaining uncompleted until the final incorporation of their territory by the Frankish empire. Mission work was begun among the Frisians in the early part of the seventh century but was followed by a pagan reaction which wiped out all traces of the new faith. The process of permanent conversion may be dated from the year 678 when Archbishop Wilfrid of York (q.v.), cast away on the Frisian coast, was hospitably received by King Aldgild at whose court he remained during the winter preaching and baptizing. It was, however, a pupil of Wilfrid, Willibrord, who came to Friesland in 690, who deserves the name of apostle of the Frisians (see WILLIBRORD). At the time of his advent the successor of Aldgild was engaged in conflict with the Frankish king Pepin, and Willibrord was compelled to restrict his labors to that part of the region south of the Rhine which was under the Frankish power. There his efforts met with pronounced success and in 695 the Frisian territory as far as the river Fly was organized into an archbishopric of which Willibrord became the first head. Till his death in 739 he was busy in perfecting the organization of the church, interrupted only by a short period when the Frisian King Radbord, in conjunction with the forces of Neustria succeeded in wresting the conquered territory from the Franks (714-718), only to lose it to Charles Martel. Under the immediate successors of Willibrord the mission failed to make decisive progress in the region beyond the Fly and it was not until 785 that the Frisians were brought entirely under the influence of the Gospel. Politically the western Frisians came under the authority of the counts of Holland and' from them passed to the houses of Burgundy and Hapsburg, while the

eastern' Frisians after dwelling for a long time as a league of independent communities finally chose a common ruler, who in the reign of Emperor Frederick III. became count of East Friesland . The Reformation plunged Friesland into a protracted conflict between the Lutheran and Reformed tendencies which had made their way into the country- from lower Saxony and Belgium and Holland respectively, a conflict in which the two parties showed themselves matched with sufficient evenness to prevent the establishment of a church organization of either type. In 1599 a concordat was concluded by which the two confessions were both recognized as the legitimate offspring of the Augsburg Confession and the control of church affairs was vested iw a consistory comprising representatives of both parties. The principles of the concordat, however, were not carried into effect. In 1643 a consistory was organized of an exclusively Lutheran character, but it was antagonized by the ruling body of the Reformed Church. Full equality between the two denominations was established by the law of Dec. 12, 1882, when the Reformed churches of Friesland together with those of the counties of Bentheim and Plesse were united into the ecclesiastical province of Hanover under the authority of a consistory at Aurich established in 1884.

(G. UHLHORNt.)

BIBLIOGRAPHY: T. D. Wiarda, Oat(rteeieahe Geachichte, 10 vols., ib. 1792-1817; C. A: Cornelius, Der Anfheil Oatfriedands an der keformation, Mffwter, 1852 P Claeseens hclairciasementa sur l'RaNiasementa dea f&J,& dana lee Pays-Bas. Louvain, 1859; W. Moll, BarkgaecAiedenis roan Nederland, Arnhem, 1864-71; W. T. Hewett, Frisian Language and Literature, New York, 1879; P. G. Bartels, Zur 0eachiehle des ostiriesisden Konratoriuraa, Aurieh, 1885; P. J. Blok, Friealand im Mit<daltsr, Leer, 1891; W. E. Collies, Early Hist, of Prieia, London, 1891 (on the conversion of Frisia); Hofstede de Groot, Hundert Jahre aua der Reformation der Niederlande, Gtlteraloh, 1893; P. Blom, QsaAiedenie roan Oud-Friealand, L eeuwarden, 1900; Rettberg, RD; Hauck, %D, i. 295 sqq., 393 eqq., 541 eqq., ii. 310 eqq.; HL, iv. 2049-58.

FRISSELL, HOLLIS BURKE: Presbyterian; b at Amenia, N. Y., July 14,1851. He was graduated at Yale in 1874 and Union Theological Seminary in 1879. After being assistant pastor of the Madison Avenue Presbyterian Church, New York City, for a few months in 1880, he was appointed chaplain of Hampton Institute, Hampton, Va., remaining there in that capacity until 1893, when he was appointed to his present position of principal.

FRITH (FRYTH), JOHN: English Reformer; b. at Westerham (19 m. s.e. of London) 1503; d. at London July 4,1533. He was educated at Eton and King's College, Cambridge, (B.A.,1525), but immediately after taking his degree he became a junior canon of Cardinal College (now Christ Church), Oxford, his patron being Cardinal Wolsey. In the same year he met Tyndale in London, and aided him in his translation of the New Testament. With several friends he was imprisoned in his college for teaching the doctrines of the Reformers. He was released, however, at the instance of Wolsey, on condition that he should remain within ten miles of Oxford, but he went to Germany, spending the most of his time at Marburg. After living on the Continent about four years, during which time he