rally any object of detestation or disgust (Lev. xviii. 22; Deut. vii. 25); and is applied to an impure or detestable action (Ezek. xxii. 11; xxxiii. 26; Mal. ii. 11, &c.); to any thing causing a ceremonial pollution (Gen. xliii. 32; xlvi. 34; Deut. xiv. 3); but more especially to idols (Lev. xviii. 22; xx. 13; Deut. vii. 26; 1 Kings xi. 5, 7; 2 Kings xxiii. 13); and also to food offered to idols (Zech. ix. 7); and to filth of every kind (Nahum iii. 6). Especial attention has been drawn to two or three of the texts in which the word occurs, on account of their peculiar interest or difficulty. The first is Gen. xliii. 32: The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.' The primary reason of this seems to have been that the cow, which was a sacred animal in Egypt, was eaten by the Jews and most other nations, and therefore the Egyptians considered themselves ceremonially defiled if they ate with any strangers. The second passage is Gen. xlvi. 34. Joseph is telling his brethren how to conduct themselves when introduced to the king of Egypt; and he instructs them that when asked concerning their occupation they should answer: Thy servants' trade hath been about cattle from our youth even until now, both we and also our fathers.' And the reason is added: That ye may dwell in the land of Goshen,-for every shepherd is an abomination unto the Egyptians.' In the former instance they were an abomination' as strangers, with whom the Egyptians could not eat; here they are a further abomination as nomade shepherds, whom the Egyptians held in peculiar abhorrence. For this aversion two reasons are given one is the grievous oppression which the inhabitants of Lower and Middle Egypt had suffered from a tribe of nomade shepherds, to whom they had for many years been subject, who had only of late been expelled. The other reason, not necessarily superseding the former, but rather strengthening it, is, that the Egyptians, as a settled and civilized people, detested the lawless and predatory habits of the wandering shephord tribes, which then, as now, bounded the valley of the Nile, and occupied the Arabias. The third marked use of this word again occurs in Egypt. The king tells the Israelites to offer to their god the sacrifices which they desired, without going to the desert for that purpose. To which Moses objects, that they should have to sacrifice to the Lord the abomination of the Egyptians,' who would thereby be highly exasperated against them (Exod. viii. 25, 26). A reference back to the first explanation shows that this 'abomination' was the cow, the only animal which all the Egyptians agreed in holding sacred; whereas, in the great sacrifice which the Hebrews proposed to hold, not only would heifers be offered, but the people would feast upon their flesh. THE ABOMINATION OF DESOLATION. In Dan. ix. 27, literally, the abomination of the desolater,' which, without doubt, means the idol or idolatrous apparatus which the desolater of Jerusalem should establish in the holy place. This appears to have been a prediction of the pollution of the temple by Antiochus Epiphanes, who caused an idolatrous altar to be built on the altar of burntofferings, whereon unclean things were offered ABRAHAM to Jupiter Olympius, to whom the temple itself was dedicated. The phrase is quoted by Jesus (Matt. xxiv. 15), and is applied by him to what was to take place at the advance of the Romans against Jerusalem. They who saw the abomination of desolation standing in the holy place' were enjoined to flee to the mountains.' And this may with probability be referred to the advance of the Roman army against the city with their image-crowned standards, to which idolatrous honours were paid, and which the Jews regarded as idols. The unexpected retreat and discomfiture of the Roman forces afforded such as were mindful of our Saviour's prophecy an opportunity of obeying the injunction which it contained. Those however who suppose that the holy place' of the text must be the temple itself, may find the accomplishment of the prediction in the fact that, when the city had been taken by the Romans, and the holy house destroyed, the soldiers brought their standards in due form to the temple, set them up over the eastern gate, and offered sacrifice to them, for almost the entire religion of the Roman camp consisted in worshipping the ensigns, swearing by the ensigns, and in preferring the ensigns before all the other gods. Nor was this the last appearance of the abomination of desolation, in the holy place:' for, not only did Hadrian, with studied insult to the Jews, set up the figure of a boar over the Bethlehem gate of the city which rose upon the site and ruins of Jerusalem; but he erected a temple to Jupiter upon the very site of the Jewish temple, and caused an image of himself to be set up in the part which answered to the sanctuary. This was a consummation of all the abominations which the iniquities of the Jews brought upon their holy place. AB'RAHAM (father of a multitude), the ABRAHAM founder of the Hebrew nation. Up to Gen. xvii. 4, 5, he is uniformly called ABRAM (father of elevation, or high father); and this was his original name: but the extended form, which it always afterwards bears, was given to make it significant of the promise of a numerous posterity which was at the same time made to him. ABRAHAM of its depopulation, it afforded ample pastureground for the wandering pastors. In their eyes Abraham must have appeared one of that class. In Mesopotamia, though the family had been pastoral, they had dwelt in towns and houses, and had sent out their flocks and herds under the care of shepherds. But the migratory life Abraham was a native of Chaldea, and de- to which Abraham had now been called, comscended, through Heber, in the ninth genera-pelled him to take to the tent-dwelling form of tion, from Shem the son of Noah. His father pastoral life. The rich pastures in that part of was Terah, who had two other sons, Nahor and the country tempted Abraham to form his first Haran. Haran died prematurely before his encampment in the vale of Moreh, which lies father,' leaving a son Lot, and two daughters, between the mountains of Ebal and Gerizim. Milcah and Iscah. Lot attached himself to his Here the strong faith which had brought the uncle Abraham; Milcah became the wife of her childless man thus far from his home was reuncle Nahor; and Iscah, who was also called warded by the grand promise from God:-'I Sarai, became the wife of Abraham (Gen. ix. will make of thee a great nation, and I will bless 26-29) [SARAH]. thee and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse them that curse thee: and in thee shall all the families of the earth be blessed' Abraham was born A.M. 2008, B.C. 1996 (Hales, A.M. 3258, B.C. 2153), in Ur of the Chaldees' (Gen. xi. 28). Although he is, by way of eminence, named (Gen. xii. 2, 3). It was further promised that first, it appears probable that he was the young- to his posterity should be given the rich heritage est of Terah's sons, and born by a second wife, of that beautiful country into which he had when his father was 130 years old. Terah was come (v. 7). The implied condition on his part seventy years old when the eldest son was born was, that he should publicly profess the worship (Gen. xi. 32; xii. 4; xx. 12); and that eldest of the true God, and accordingly he built there son appears to have been Haran, from the fact an altar unto the Lord, who appeared unto him.' that his brothers married his daughters, and that He soon after removed to the district between his daughter Sarai was only ten years younger Bethel and Ai, where he also built an altar to than his brother Abraham (Gen. xvii. 17). that JEHOVAH' whom the world was then Abraham was 60 years old when the family hastening to forget. His farther removals tended quitted their native city of Ur, and went and southward, until at length a famine in Palestine abode in Charran. The reason for this move- compelled him to withdraw into Egypt, where ment does not appear in the Old Testament; but corn abounded. Here his apprehension that the it is mentioned in Acts vii. 2-4: The God of beauty of his wife Sarai might bring him into glory appeared to our father Abraham while he danger with the dusky Egyptians, overcame his was (at Ur of the Chaldees) in Mesopotamia, faith and rectitude, and he gave out that she was before he dwelt in Charran, and said unto him, his sister. As he had feared, the beauty of the Depart from thy land, and from thy kindred, fair stranger excited the admiration of the Egypand come hither to a land which I will shew tians, and at length reached the ears of the king, thee. Then departing from the land of the who forthwith exercised his regal right of callChaldees, he dwelt in Charran.' This first calling her to his harem, and to this Abraham, apis not recorded, but only implied in Gen. xii.: and it is distinguished by several pointed circumstances from the second, which alone is there mentioned. Accordingly Abraham departed, and his family, including his aged father, removed with him. They proceeded not at once to the land of Canaan, but they came to Charran, and tarried at that convenient station for fifteen years, until Terah died, at the age of 205 years. Being free from his filial duties, Abraham, now 75 years of age, received a second and more pointed call to pursue his destination: Depart from thy land, and from thy kindred, and from thy father's house, unto the land which I will shew thee' (Gen. xii. 1). This second call required the patriarch to isolate himself, not only from his country, but from his family. He however took with him his nephew Lot, whom, having no children of his own, he appears to have regarded as his heir, and then went forth not knowing whither he went' (Heb. xi. 8), but trusting implicitly to the Divine guidance. When Abraham arrived in the land of Canaan, he found it occupied by the Canaanites in a large number of small independent commuities, which cultivated the districts around their Several towns The country was however but thily peopled; and, as in the more recent tines pearing as only her brother, could offer no resistance. As, however, the king had no intention to act harshly in the exercise of his privilege, he loaded Abraham with valuable gifts, suited to his condition, consisting chiefly of slaves and cattle. These presents could not have been refused by him without an insult which, under all the circumstances, the king did not deserve. A grievous disease inflicted on Pharaoh and his household relieved Sarai from her danger, by revealing to the king that she was a married woman; on which he sent for Abraham, and, after rebuking him for his conduct, restored his wife to him, and recommended him to withdraw from the country. He accordingly returned to the land of Canaan, much richer than when he left it in cattle, in silver, and in gold' (Gen. xii. 8; xiii. 2). Lot also had much increased his possessions: and soon after their return to their previous station near Bethel, the disputes between their respective shepherds about water and pasturage soon taught their that they had better separate. The recent promise of posterity to Abraham himself, although his wife had been accounted barren, probably tended also in some degree to weaken the tie by which the uncle and nephew had hitherto been united. The subject was broached by Abraham, who generously conceded to Lot the choice of pasture-grounds. Lot chose the well-watered plain in which Sodom and other towns were situated, and removed thither [Lor]. Immediately afterwards the patriarch was cheered and encouraged by a more distinct and formal reiteration of the promises which had been previously made to him, of the occupation of the land in which he lived by a posterity numerous as the dust. Not long after, he removed to the pleasant valley of Mamre, in the neighbourhood of Hebron (then called Arba), and pitched his tent under a terebinth tree (Gen. xiii.). ABRAHAM the confirmation of a solemn covenant nontracted, as nearly as might be, after the manner of men' [COVENANT] between him and God. It was now that he first understood that his promised posterity were to grow up into a nation under foreign bondage; and that, in 400 years after (or, strictly, 405 years, counting from the birth of Isaac to the Exode), they should come forth from that bondage as a nation, to take possession of the land in which he sojourned (Gen. xv.). After ten years' residence in Canaan (B.C. 1913), Sarai, being then 75 years old, and having long been accounted barren, chose to put her own interpretation upon the promised blessing of a progeny to Abraham, and persuaded him to take her woman slave Hagar, an Egyptian, as a secondary or concubine wife, with the view that whatever child might proceed from this union should be accounted her own [HAGAR]. The son who was born to Abraham by Hagar, and who received the name of Ishmael [ISHMAEL], was accordingly brought up as the heir of his father and of the promises (Gen. xvi.). Thirteen years after (B.c. 1900), when Abraham was 99 years old, he was favoured with still more explicit declarations of the Divine purposes. He was reminded that the promise to him was that he should be the father of many nations; and to indicate this intention his name was now changed (as before described) from Abram to Abraham. The Divine Being then solemnly renewed the covenant to be a God to him and to the race that should spring from him; and in token of that covenant directed that he and his should receive in their flesh the sign of circumcision [CIRCUMCISION]. Abundant blessings were promised to Ishmael; but it was then first announced, in distinct terms, that the heir of the special promises was not yet born, and that the barren Sarai, then 90 years old, should twelve months thence be his mother. Then also her name was changed from Sarai to Sarah (the princess); and to commemorate the laughter with which the prostrate patriarch received such strange tidings, it was directed that the name of Isaac (laughing) should be given to the future child. The very same day, in obedience to the Divine ordinance, Abraham himself, his son Ishmael, and his house-born and purchased slaves were all circumcised (Gen. xvii.). It appears that fourteen years before this time the south and east of Palestine had been invaded by a king called Chedorlaomer, from beyond the Euphrates, who brought several of the small disunited states of those quarters under tribute. Among them were the five cities of the Plain of Sodom, to which Lot had withdrawn. This burden was borne impatiently by these states, and they at length withheld their tribute. This brought upon them a ravaging visitation from Chedorlaomer and four other (perhaps tributary) kings, who scoured the whole country east of the Jordan, and ended by defeating the kings of the plain, plundering their towns, and carrying the people away as slaves. Lot was among the sufferers. When this came to the ears of Abraham, he immediately armed such of his slaves as were fit for war, in number 318, and being joined by the friendly Amoritish chiefs, Aner, Eshcol, and Mamre, pursued the retiring invaders. They were overtaken near the springs of the Jordan; and their camp being attacked on opposite sides by night, they were thrown into disorder, and fled. Abraham and his men pursued them as far as the neighbourhood of Damascus, and then returned with all the men and goods which had been taken away. When the victors had reached 'the king's dale' on their return, they were met by several of the native princes, among whom was Melchizedek, king of Salem, which is generally supposed to have been Jerusalem. He was one of the few native princes, if not the only one, who retained the knowledge and worship of 'the Most High God,' whom Abraham served. This circumstance created a peculiar relation between the king and the patriarch, which the former recognised by bringing forth bread and wine,' and probably other refreshments to Abraham, and which the latter acknowledged by presenting to Melchizedek a tenth of the spoils. By strict right, founded on the war usages which still subsist in Arabia, the recovered goods became the property of Abraham, and not of those to whom they originally belonged. This was acknowledged by the king of Sodom, who met the victors in the valley near Salem. He said, 'Give me the persons, and keep the goods to thyself. But with becoming pride and disinterestedness Abraham answered, I have lifted up mine hand [i. e. I have sworn] unto Jehovah, the most high God, that I will not take from a thread even to a sandal-thong, and that I will not take any thing that is thine, lest thou shouldest say. I have made Abram rich' (Gen. xiv.). Soon after his return to Mamre the faith of Abraham was rewarded and encouraged, not only by a more distinct and detailed repetition of the promises formerly made to him, but by Three months after this, as Abraham sat in his tent door during the heat of the day, he saw three travellers approaching, and hastened to meet them, and hospitably pressed upon them refreshment and rest. They assented, and under the shade of a terebinth tree partook of the abundant fare which the patriarch and his wife provided. From the manner in which one of the strangers spoke, Abraham soon gathered that his visitants were no other than the Lord himself and two attendant angels in human form. The promise of a son by Sarah was renewed: and when Sarah herself, who overheard this within the tent, laughed inwardly at the tidings, which, on account of her great age, she at first disbelieved, she incurred the striking rebuke, Is any thing too hard for Jehovah?' The strangers then addressed themselves to their i journey, and Abraham walked some way with them. The two angels went forward in the di ABRAHAM rection of Sodom, while the Lord made known to him that, for their enormous iniquities, Sodom and the other cities of the plain' were about to be made signal monuments of his wrath and of his moral government. Moved by compassion and by remembrance of Lot, the patriarch ventured, reverently but perseveringly, to intercede for the doomed Sodom; and at length obtained a promise that, if but ten righteous men were found therein, the whole city should be saved for their sake. Early the next morning Abraham arose to ascertain the result of this concession and when he looked towards Sodom, the smoke of its destruction, rising 'like the smoke of a furnace,' made known to him its terrible overthrow [SODOM]. Almost immediately after, Abraham removed into the territories of Abimelech, king of Gerar, where, by a most extraordinary infatuation and lapse of faith, he allowed himself to stoop to the same prevarication in denying his wife, which, twenty-three years before, had occasioned him so much trouble in Egypt [ABIMELECH). The same year Sarah gave birth to the longpromised son; and, according to previous direction, the name of Isaac was given to him [ISAAC]. This greatly altered the position of Ishmael, and appears to have created much ill-feeling both on his part and that of his mother towards the child; which was in some way manifested so pointedly, on occasion of the festivities which attended the weaning, that the wrath of Sarah was awakened, and she insisted that both Hagar and her son should be sent away. This was a very hard matter to a loving father; and Abraham was greatly distressed; but being apprised in a dream that this demand was in accordance with the Divine intentions respecting both Ishmael and Isaac, he, with his habitual uncompromising obedience, hastened them away early in the morning, with provision for the journey. Their adventures belong to the article HAGAR. When Isaac was about 25 years old (B.c. 1872) it pleased God to subject the faith of Abraham to a severer trial than it had yet sustained, or than has ever fallen to the lot of any other mortal man. He was commanded to go into the mountainous country of Moriah (probably where the temple afterwards stood), and there offer up in sacrifice the son of his affection, and the heir of so many hopes and promises, which his death must nullify. But Abraham's faith shrunk not, assured that what God had promised he would certainly perform, and that he was able to restore Isaac to him even from the dead' (Heb. xi. 17-19), and he rendered a ready, however painful, obedience. Assisted by two of his servants, he prepared wood suitable for the purpose, and without delay set out upon his melancholy journey. On the third day he descried the appointed place; and informing his attendants that he and his son would go some distance farther to worship, and then return, he proceeded to the pot. To the touching question of his son respecting the victim to be offered, the patriarch replied by expressing his faith that God himself would provide the sacrifice; and probably he availed himself of this opportunity of acquainting him with the Divine command. Isaac submitted patiently to be bound and laid out as a victim on the wood of the altar, and would most | certainly have been slain by his father's uplifted hand, had not the angel of Jehovah interposed at the critical moment to arrest the fatal stroke. A ram which had become entangled in a thicket was seized and offered; and a name was given to the place (Jehovah-Jireh · 'the Lord will provide alluding to the believing answer which Abraham had given to his son's inquiry respecting the victim. The promises before made to Abraham were again confirmed in the most solemn manner (comp. Heb. vi. 13. 17). The father and son then rejoined their servants, and returned rejoicing to Beersheba (Gen. xxiii. 19). Eight years after (B.C. 1860) Sarah died at the age of 120 years, being then at or near Hebron. This loss first taught Abraham the necessity of acquiring possession of a family sepulchre in the land of his sojourning. His choice fell on the cave of Machpelah [MACHPELAH], and after a striking negotiation with the owner in the gate of Hebron, he purchased it, and had it legally secured to him. This was the only possession he ever had in the Land of Promise (Gen. xxiii.). The next care of Abraham was to provide a suitable wife for his son Isaac. It has always been the practice among pastoral tribes to keep up the family ties by intermarriages of bloodrelations: and now Abraham had a further inducement in the desire to maintain the purity of the separated race from foreign and idolatrous connections. He therefore sent his aged and confidential steward Eliezer, under the bond of a solemn oath to discharge his mission faithfully, to renew the intercourse between his family and that of his brother Nahor, whom he had left behind in Charran. He prospered in his important mission [ISAAC], and in due time returned, bringing with him Rebekah, the daughter of Nahor's son Bethuel, who became the wife of Isaac, and was installed as chief lady of the camp, in the separate tent which Sarah had occupied (Gen. xxiv.). Some time after Abraham himself took a wife named Keturah, by whom he had several children. These, together with Ishmael, seem to have been portioned off by their father in his lifetime, and sent into the east and south-east, that there might be no danger of their interference with Isaac, the divinely appointed heir. There was time for this: for Abraham lived to the age of 175 years, 100 of which he had spent in the land of Canaan. He died in B.C. 1822 (Hales, 1978), and was buried by his two eldest sons in the family sepulchre which he had purchased of the Hittites (Gen. xxv. 1-10). ABRAHAM'S BOSOM. There was no name which conveyed to the Jews the same associations as that of Abraham. As undoubtedly he was in the highest state of felicity of which departed spirits are capable, to be with Abraham' implied the enjoyment of the same felicity; and to be in Abraham's bosom' meant to be in repose and happiness with him. The latter phrase is obviously derived from the custom of sitting or reclining at table which prevailed among the Jews in and before the time of Christ [ACCUBATION]. It was quite usual to describe a just person as being with Abraham, or as lying on Abraham's bosom; and as such images were unobjectionable, Jesus accommodated his speech to them, to render himself the more intelligible by familiar notions, when, in the beautiful parable of the rich man and Lazarus, he describes the state of the latter after death under these conditions (Luke xvi. 22, 23). AB'SALOM (father of peace), the third son of David, and his only son by Maachah, daughter of Talmai, king of Geshur (2 Sam. iii. 3). He was deemed the handsomest man in the kingdom; and was particularly noted for the profusion of his beautiful hair, which appears to have been regarded with great admiration. David's other child by Maachah was a daughter named Tamar, who was also very beautiful. She became the object of lustful regard to her halfbrother Amnon, David's eldest son; and was violated by him. In all cases where polygamy is allowed, we find that the honour of a sister is in the guardianship of her full brother, more even than in that of her father, whose interest in her is considered less peculiar and intimate. We trace this notion even in the time of Jacob |(Gen. xxxiv. 6, 13, 25, sqq.). So in this case the wrong of Tamar was taken up by Absalom, who kept her secluded in his own house, and said nothing for the present, but brooded silently over the wrong he had sustained and the vengeance which devolved upon him. It was not until two years had passed that Absalom found opportunity for the bloody revenge he had meditated. He then held a great sheep-shearing feast at Baal-hazor near Ephraim, to which he invited all the king's sons. Amnon attended among the other princes; and, when they were warm with wine, he was slain by the servants of Absalom, according to the previous directions of their master. Absalom then hastened to Geshur, and remained there three years with his father-in-law, king Talmai. Now Absalom, with all his faults, was eminently dear to the heart of his father, who mourned every day after the banished fratricide. His secret wishes to have home his beloved though guilty son were however discerned by Joab, who employed a clever woman of Tekoah to lay a supposed case before him for judgment; and she applied the anticipated decision so adroitly to the case of Absalom, that the king discovered the object, and detected the interposition of Joab. Regarding this as in some de gree expressing the sanction of public opinion, David gladly commissioned Joab to call home his banished. Absalom returned; but David, still mindful of his duties as a king and father, controlled the impulse of his feelings, and declined to admit him to his presence. After two years, however, Absalom, impatient of his disgrace, found means to compel the attention of Joab to his case; and through his means a complete reconciliation with the king was effected 2 Sam. xiii. xiv.). Absalom was now, by the death of his elder brothers, Amnon and Chileab, become the eldest Surviving son of David, and heir apparent to the throne. But under the peculiar theocratic institutions of the Hebrews, the Divine king reserved the power of bestowing the crown on any person whom he might prefer. The house of David was now established as the reigning dynasty, and out of his family Solomon had been selected by God as the successor of his father. In this fact, which was probably well known to the ABSALOM mass of the nation, we have a clear motive for the rebellion of Absalom, who wished to secure the throne, which he deemed to be his by the laws of primogeniture, during the lifetime of his father, while the destined successor was yet a child. The fine person of Absalom, his superior birth, and his natural claim, pre-disposed the people to regard his pretensions with favour: and this pre-disposition was strengthened by the condescending sympathy with which he accosted the suitors who repaired for justice or favour to the royal audience, combined with the state and attendance with which, as the heir apparent, he appeared in public. By these influences he stole the hearts of the men of Israel;' and whe at length, four years after his return from Geshur, he repaired to Hebron, and there proclaimed himself king, the great body of the people declared for him. So strong ran the tide of opinio in his favour, that David found it expedient t quit Jerusalem and retire to Mahanaim, beyond the Jordan. When Absalom heard of this, he proceeded to Jerusalem and took possession of the throne without opposition. Among those who had joined him was Ahithophel, who had been David's counsellor, and whose profound sagacity caused his counsels to be regarded like oracles in Israel. This defection alarmed David more than any other circumstance, and he persuaded his friend Husha to go and join Absalom, in the hope that he might be made instrumental in turning the sagacious counsels of Ahithophel to foolishness. The first piece of advice which Ahithophel gave Absalom was, that he should publicly take possession of that portion of his father's harem which had been left behind in Jerusalem. This was not only a mode by which the succession of the throne might be confirmed [ABISHAG], but in the present case this villanous measure would dispose the people to throw themselves the more unreservedly into his cause, from the assurance that no possibility of reconciliation between him and his father remained. Hushai had not then arrived. Soon after he came, when a council of war was held to consider the course of operations to be taken against David. Ahithophel counselled that the king should be pursued that very night, and smitten, while he was weary and weak handed, and before he had time to recover strength.' Hushai, however, whose object was to gain time for David, speciously urged, from the known valour of the king, the possibility and fatal conse quences of a defeat, and advised that all Israel should be assembled against him in such force as it would be impossible for him to withstand. Fatally for Absalom, the counsel of Hushai was preferred to that of Ahithophel; and time was thus given to enable the king to collect his resources. A large force was soon raised, which he properly organized and separated into three divisions, commanded severally by Joab, Abishai, and Ittai of Gath. The king himself intended to take the chief command; but the people refused to allow him to risk his valued life, and the command then devolved upon Joab. The battle took place in the borders of the forest of Ephraim; and the tactics of Joab, in drawing the enemy into the wood, and there |