text:
A Walk In September
by Transcription Team
Editor's Note: This week we continue our journey through The Changing Year. For more information on how to use this inspiring resource by Florence Haines, please see the episode entitled "A Walk in February." We hope this week's episode will give you interesting ideas for special studies, as well as a nudge to go outside yourself to explore nature this unique time of year.
By Florence M. Haines
The Changing Year, pp. 82-91
"Next him September marched eeke on foote;
Yet was he heavy laden with the spoyle
Of harvest's riches, which he made his boot,
And him enricht with bounty of the soyle:
In his one hand, as fit for harvest's toyle,
He held a knife-hook; and in th' other hand
A Paire of Waights, with which he did assoyle
Both more and lesse, where it in doubt did stand,
And equall gave to each as Justice duly scann'd."
—Spenser.
September is the month of dewy mornings and evenings, of ripening fruit and changing leaves, of harvest moon, and joyous Harvest Home. Our Saxon forefathers called it Gerst-monat "for that," says Verstegan, "barley, which that moneth commonly yeelded, was antiently called gerst, the name of barley being given unto it by reason of the drinke therewith made, called beere, and from beerlegh it came to be berlegh, and from berleg to barley. So in like manner beereheym, to wit, the over-decking or covering of beere, came to be called berham, and afterwards barme, having since gotten I wot not how many names besides." It was also known as Halege or Heilige, that is Holy monath, "for that our forefathers, the while they heathens were, in this month celebrated their devil-gild."
In Russia St. Giles's Day (September 1st) is considered the carrier away of Summer, while in Rome it is said that St. Matthew (September 21st) bids good-bye to Summer, and St. Maurice (22nd) shuts the door after him, and in Milan you will not see many fine days after St. Matthew. English proverbs tell us that "St. Matthew brings cold, rain and dew," and bid us
"At St. Matthew
Get candlesticks new,"
"At S. Matthee
Shut up the bee."
The Germans have a rhyme,
"Wie der Sanet Egilde[1] Tag
So der ganze Monat mag."
and a similar prophecy is connected with the 8th, the day of the Nativity of the Blessed Virgin, for "Wie das Wetter an Maria geburt, so soll es vier Wochen bleiden," while The Shepherd's Kalendar tells us that "If Michaelmas Day be fine, the sun will shine much in the winter, though the wind at north-east will frequently reign long, and be sharp and nipping." The French say "Quand le vent est au nord le jour de la Saint Michel le mois d'Octobre est sec," and
"Pluie de Saint Michel
Soit devant ou derriere elle ne demeure au ciel."
The age of the moon on Michaelmas Day determines, it is said, the number of floods to follow, so many days as the moon is old on that Festival, so many will be the succeeding floods.
"… Now their winds the birds of passage wait,
And bid a last farewell to every grove;"
The Ring Ousel is seen before its departure to Africa, the last of the Martins will disappear early in October, of those still here, many are travelling south, and, taking the places of those already gone, seem to keep up the number for a time. Blackbird and Thrush are heard again, the Wood-owl hoots, the Stone-curlew or Stone-plover calls, and
"through the wheaten stubble
Is heard the frequent gun"
as the startled Partridges rise on rapid wing.
The Ring Ousel (Merula torquata) belongs to the family of Thrushes, and resembles a large Blackbird with broad white band across the front of its throat, the plumage is blackish-brown, with wings of brown with whitish edgings. The Wood or Tawny Owl (Syrnium aluco) though rare in Scotland, is common in England. Its favourite haunts are the hollow trunks of oak and beech woods, but it is also found in towers and ruined buildings and its clear cry hoo-hoo or tu-whit, tu-whoo, sounds morning and evening.
All our game birds—Pheasant, Woodcock, Snipe, Partridge and Grouse, are of mottled brown plumage, very difficult to distinguish from their surroundings. The long bill of Woodcock and Snipe is extremely sensitive, and is thrust into soft ground in search of grubs, larvæ, worms, etc.,—a tame Snipe has been known to eat nearly twice its own weight of worms in twelve hours. Three species of Snipe visit Britain, the Common Snipe (Scolopax gallinago) the Jack Snipe or Judcock (S. gallinula) and the Great or Solitary Snipe (S. major). The first is plentiful on marsh and moor, it migrates in Autumn, returning to breed in Spring, while the Snipe found in England during the winter months are visitors from Scandinavia. The Jack Snipe, a common winter visitor, is smaller than the others, being only 7½ inches in length, whereas the Common Snipe is 10½, and the Great Snipe an inch longer than that. This last is less frequently seen and is indeed rare in Scotland and Ireland, though an annual visitor to our eastern and southern counties. Snipe migrate by night, when, too, they chiefly feed, rarely flying by day unless disturbed, when they rise suddenly and dart off with great rapidity, and the curious zig-zag flight which renders them a difficult mark for the sportsman. The Woodcock (Seolopaxrusticola) rises with a louder "whirr" of the wings than its neighbour, it flies less rapidly and darts less, like them it is nocturnal in habit, and while the Snipe inhabits open marshy ground the Woodcock, as its name implies, prefers woods and plantations; as these latter have increased, the number of birds that spend the year in Britain has also increased, while Snipe, owing to the improved drainage of bogs and fens, are becoming less common.
In the same way the Partridge, which feeds on both insects and grain, has increased in number with the extended cultivation of the land, and is now the most common of British game-birds. From the gastronomical point of view it has been well said that
"If the woodcock had the partridge's wing
'Twould be the best bird that ever did sing.
If the partridge had the woodcock's thigh
'Twould be the best bird that ever did fly."
The Common or Grey Partridge (Perdix cinerea) ranges over Europe, and Western and Central Asia, and is found also in Africa; like most game-birds its nest is little more than a hollow in the ground, and contains from twelve to twenty eggs, and the chicks can run as soon as hatched. The Red-legged or French Partridge (Perdix or Caccabus rufa) is a native of South-west Europe and is said to have been first introduced into England in the reign of Charles II. According to Carlyle the French Revolution of 1789 (with its abolition of the existing game-laws) caused "emigrant flights of French seigneurs, emigrant winged flights of French game." The French Partridge inhabits heavy clay lands and heaths, is stronger on the wing and rather larger than its confrère, whom it has largely displaced in Norfolk and Suffolk, and to whom, it has been suggested, it has taught the trick of running, though others assert that this development, which is recent, is the result of the introduction of the reaping machine and sowing drill. In the days of ragged stubble and irregularly growing turnips running was impracticable and the Partridge waited for his enemy to approach before rising on the wing, now he can race down the furrows in accordance with the French bird's supposed advice.
"Ah non! fellow sportsbird, mon frère de la chasse,
If you shall permeet, I shall say a few things
That shall prove you how partrich is—how you say?—ass,
What fly from the chasseur away on the wings.
It is so much bettaire to ron through the crop,
Ron most queek on your legs! Now I go tell you why,
The Francais say always 'I shoot ven he stop'
And the Anglais say always, 'I shoot ven he fly,'"
so that running, from the Red Partridge's point of view, baffles sportsmen on either side of the Channel. Both Pheasant (Phasianus colchicus) and Grouse are closely allied to the Partridge, the former is so-called from the scientific name of the genus, Phasianus, which itself is derived from the river Phasis, in Colchis, from the banks of which the bird was introduced into Europe in ancient days, it is alleged by the Argonauts. The date of its naturalization in Britain is unknown, but in 1199 King John granted a license to one William Brewer, "to hunt the hare, fox, cat, and wolf, throughout all Devonshire, and to have free warren throughout all his own lands, for hares, pheasants and partridges." Of Grouse we have the Capercailzie (Tetrao urogallus), Black-Game (T. tertix), Ptarmigan (Lagopus mutus) and the Red Grouse (L. hyperhoreus), the first three natives of Scotland, the last peculiar to the British Isles, being found only in Scotland, the North of England, Wales, and Ireland, it is supposed to be an insular form of the Willow Grouse of the Continent. The Red Grouse varies in colour from black—the least common form—through rufous chestnut to a white-spotted plumage; it is probable that, like its continental allies and others of its genus, it originally changed to white for the winter, but has abandoned a habit no longer necessary for protection.
A second brood of the Wood White Butterfly appears this month, and the Vapourer and Figure-of-eight Moth emerge from their cocoons. The little brown Vapourer Moth (Orgyia antiqua) is widely distributed, and fond of flying in the sunshine; the female is wingless and of a paler colour, she never travels far from her pupa case, on which, indeed, she usually places her eggs, which hatch the following summer. The Figure-of-eight Moth (Diloba cæruleocephala) is also common, but a night-flier; it may readily be identified by the two 8's on each wing, the outer figure rather blurred but the inner most distinct. The larvæ of the Gold Tail, Buff Arches, Hedge Dagger, Orange, Knot Grass, and Lovers' Knot Moths may now be found on their respective food plants.
A noticeable feature of insect life this month is the abundance of gossamer spun by the young spiders who thus literally launch themselves into the world. Ascending some elevation—a blade of grass or clod of earth near their birthplace, the little creatures produce a few short threads which they fix firmly, then grasping these, they spin a long fine thread, which blowing hither and thither and tangling itself with the rest forms a raft, which, lifted by the wind, is carried to some fresh place, where the little spinner will pass the winter. After a dewy morning these tiny threads, bedecked with pearly drops, are conspicuous on grass and bush; in Germany they are known as "Sommer fäden," and "Marien" or "unserer lieben Frauen fäden."
Eye-bright, Ragwort, Chamomile, Corn Marigold, Mayweed, Yarrow, Toadflax, Knotgrass, Climbing Buckwheat (Polygonum convolvulus), Heartsease, Knapweed, Fumitory, Thistles, Hard-head, Hare-bell, and Red Campion still brighten fields and hedge-row, but our flower list grows smaller and smaller, only the Pheasant's-eye, the Naked-flowered Crocus, the Saffron Crocus, the misnamed Meadow Saffron or Autumn Crocus, the Michaelmas Daisy, and the Arbutus can be considered as September flowers, and these are all more or less local.
The Pheasant's-eye (Adonis autumnalis) is not native, but was probably introduced among grain; Gerarde says of it "The red flower of Adonis groweth wilde in the West parts of Englande, among their corne as Maie-weed does; from thence I brought the seeds, and have sowen it in my garden for the beautie of the flower's sake." Miller, in The Gardeners' Dictionary, tells us that numbers of these flowers were annually brought to London and sold under the name of Red Morocco. It received its name of Adonis from the legend that when the unfortunate youth was slain by the wild boar this flower, growing where he fell, was crimsoned by his blood. In France it is known as "L'Adonide," and as "Goutte de Sang," in Italy as the "Fiore d'Adone," in Germany as "Die Adonis blume," and "Adonis Rose," and the Dutch call it "Adonis bloem."
The Naked-flowered (Crocus nudiflorus) and the Saffron Crocus (Crocus sativa) produce their flowers in Autumn and their leaves the following Spring; the former is chiefly found in the Midlands, and the latter is interesting as supplying the saffron—prepared from the dried stigmas, so highly esteemed in former days, and still employed in cake-making and in medicine. Saffron Waldren takes its name from this flower, which was extensively cultivated there, having been introduced, it is said, from the East, in 1339. It was employed as a dye by various nations, including the ancient Greeks, who used it especially for the dress of royal personages, as did the Irish. According to Giraldus Cambrensis, saffron with milk forms the food of Fairyland. The Clown in The Winter's Tale "must have saffron to colour the warden pies," (Act IV., sc. 2) and the saffron bag was in high esteem for its effect in promoting cheerfulness, so that among the ancients it was said, when a man was merry, that he had slept on a saffron bag. "Nothing," according to the philosophical Mr. Caxton, "more conduces to longevity than a saffron bag," though, as he explained to the young Pisistratus, it is not the saffron bag "but the belief in the saffron bag" that is so efficacious.
The Meadow Saffron or Autumn Crocus (Colchicum autumnale) though resembling the foregoing, is, as its six stamens denote, a member of the Lily family. It is remarkable for the protection of its seeds; like the Naked-flowered and Saffron Crocus the flowers appear in Autumn and the leaves in Spring, the seed-vessel is at the base of the long perianth tube at a depth of ten or twelve inches below ground, here it remains through the winter safe from frost, but with the return of Spring it is borne aloft by an ascending stem, and the seeds ripening towards midsummer, scatter themselves in the ordinary way.
"The Michaelmas daisy among dead weeds
Blooms for St. Michael's valorous deeds."
It is always found near the sea and is common on salt marshes, hence its name of Sea Starwort. The last of our September flowers, the blossom of the Arbutus, or Strawberry tree, is only found wild in Ireland, where the shrub is said to have been introduced, from Spain or Italy, by the Monks of Mucross Abbey. The fruit formed one year ripens the next, so that the waxy greenish-white bells and scarlet balls hang together. Now
"Drops the ripe acorn in the fern,
The mellow apple in the grass,
The gipsy cheeks of nature burn
As Autumn's fingers o'er them pass,
He strides across the purple heath,
Blue corn-flowers round his sunburnt head,
Loosing brown filbert from its sheath,
Crims'ning the forest bed."
And not only Acorn and Filbert, but the fruits of Walnut, Chestnut, Yew, and Holly are fast ripening, the coral fruit of the Mountain Ash or Rowan somewhat resembles the crimson-tinted clusters borne by the Guelder Rose, the Bramble is laden with purple-black berries, Hops are ready for picking, Rose-hips and the scarlet berries of the Bryony brighten our hedge-rows, with the darker red of the Haws, the deep purple fruit of the Blackthorn, and the dark clusters of the Elder. By the roadside gleam the poisonous but beautiful berries of the Cuckoo-pint; the solitary black fruit of the Deadly Nightshade (Atropa Belladonna) is ripe, and on the moorlands we find Cranberry, Bilberry, and Juniper, the fruit of the last takes two years to mature. Ferns drop their spores, and Fungi of various shapes and colours abound both in our woods and on open land.
Originally all Fungi were divided, as they still are in popular parlance, into Mushrooms and Toadstools, witness The Grete Herball of 1526—"Fungi ben Mussherons there be two maners of them, one maner is deadly and sleeth them that eateth of them, and be called Todestoles, and the other doeth not." This distinction is hardly satisfactory, and at the present day, pending a further classification, Fungi are grouped mainly by the colour of their spores. There are several thousand varieties of Fungi, but the majority may be divided into two classes, the Agarics and the Boleti; the former, which includes the various Mushrooms, have plates or gills on the underside of the cap, the Boleti have no gills, but a level surface underneath punctuated with innumerable holes like pin-pricks; these are the openings of fine tubes closely pressed together, which contain the spores, which, in the Agarics, are borne on the gills. In addition to these two main groups, we have the Hedgehog Mushrooms, the Puff-balls, the Clavaria or Fairy Clubs, the pretty scarlet Fairy or Elf cups (Peziza), found on decaying wood, and others.
Many Boleti are edible and one, the Edible Boletus (Boletus edulis) is much in use on the Continent, where it is dried and sold as cèpe. Other wholesome British species are the rare Summer Boletus (B. æstivalis), which appears in June or July,Granular Boletus (B. granulatus), Boletus elegans, Dingy Boletus (B. bovinus), and the Bay Boletus (B. badius). The "flesh" of several species turns blue when bruised or cut, all such are more or less poisonous in character.
Mr. Cooke, in his British Edible Fungi, tells us that Mushrooms were well known to the ancients, there are Chaldean words for "fungi" and "boleti," the boleti of Greece and Rome were what we now know as Mushrooms, and so highly were these esteemed that a Latin writer advises that they should not be sent by messenger, lest they be devoured on the way; silver and gold are safe, but not the esculent fungus.
"Argentus atque aurum facile est, laenamque togamque,
Mittere; boletos mittere difficile est."
Of the Chanterelle Fungus (Cantharellus cibarius), found in woods an old writer, Battarra, said that properly prepared it would arrest the pangs of death, the False Chanterelle (C. aurantiacus), which is inedible, grows in the open.
The Lactar group of fungi contains a freely-flowing milk-white juice, and among these are several edible species, including the Sweet Milk (Lactarius subdulcis) and the Orange Milk Mushroom (L. deliciosus), the last, as its scientific name implies, is the best for culinary purposes, it grows under fir trees, and its orange juice changes to green when the plant is broken or cut. The Slayer (L. rufus) has a reddish-brown, and the Slimy Lactar (L. blennius) a dingy-green glutinous cup; neither is fit for food. The poisonous Fly Agaric or Fly-bane (Agaric muscarius) grows in woods; it is a singularly handsome fungus with scarlet cap dotted with pale lumps, and ivory gills, and contains a strong narcotic juice much used in the manufacture of fly-papers, hence the name. The Stinkhorn (Phallus impudicus) also grows in woods, and may be known by its fetid smell. In its early stages it resembles a soft white egg, indeed, this fungus is known in Kent as Ghosts' Eggs; presently the "shell" breaks and a spongy stalk, bearing a sort of helmet covered by a dark green slimy mass containing spores, shoots up so rapidly that in two or three hours it measures five or six inches in length. Now the whole fungus, and especially the slimy material, gives out a horrible odour, most attractive to flies, Bluebottles especially, who greedily devour the stuff, thus disseminating the spores. The Dog Stinkhorn (Mutinus caninus) is similar but smaller, and has no cap, the sticky mucus simply covering the top of the stalk, its scent is faint and not unpleasant.
The Rooting-shank (Agaricus radicatus) has a polished twisted stem which ends underground in a tapering point. The Agaric canobrunneus grows in fields and open places, its colour is pale brown or flesh tint, and as the cap expands it frequently splits at the edge. In appearance it is something like the edible Champignon or Fairy Ring Mushroom (Marasmius oreades).
Most fungi extract their nourishment from dead and decaying vegetable matter, but some attack living plants, usually through a wound, as when a branch of a tree is broken. The Stump-tuft (Agaricus melleus) is one of these, and a great cause of timber disease; it grows in groups at the base of trees or stumps, its fibrils passing inward and absorbing nourishment from its host. An even commoner species is the Sulphur Tuft (A. fasicularis) with sulphur coloured caps and gills of greenish-grey with purple-brown spores. The Beech-tuft (A. mucidus) is usually ivory white, and almost translucent, it is edible and said to be delicious. The Vegetable Beef-steak or Oak Tongue (Fistulina hepatica) is also edible; out of the various species in the Oyster group Mr. Cooke recommends the Elm Mushroom (Agaricus ulmarius) as the best for culinary purposes.
Most of the Parasol Mushrooms appear in late Summer or early Autumn; various Russules, too, and Warted Cap Mushrooms. The Hedgehog Mushrooms are so called from the spines found beneath the cap, which spines take the place of the gills in the Agarics and the tubes of the Boleti.
The Great Puff-ball (Lycoperdon giganteum) was formerly dried and used for binding over wounds, it was also burnt to stupefy bees before taking their honey, and is said to have been employed as tinder in the days of flint and steel. Gerarde tells us, "In divers parts of England, where people doth dwell farre from neighbours, they carry them kindled with fire, which lasteth long," so that
"The aged Puff-balls shall help us to cheat
The dainty bees of their luscious meat;
While others shall turn to give us light
And scare from our dell the dreary night."
When young and edible the Giant Puff-ball is white inside and out, but as the season advances the interior turns yellow, and lastly olive—a mass of threads mixed with minute spores—and an opening appears at the top through which these puff out as a cloud of dust when the ball is compressed. This species sometimes attains to a foot in diameter, and one was mentioned in The Gardeners' Chronicle for September 20th, 1884, that measured five feet four inches in circumference, but even this is beaten by a record from America. These Puff-balls are known in Norfolk as Bulfers or Bull-fists, there are several smaller species, common on lawns and pasture lands.
The Earth-ball (Scleroderma vulgare) resembles the Puff-ball, but its interior is bluish-grey and no pore develops at the top—the spores are set free by the decay of the outer coat. The rare and striking-looking Earth-star (Geaster seriscus) is an allied species; in this there are two coats of which the inner encloses the spores and the outer splits into seven or eight segments, which turn backwards and form the points of the star. Of the various species of Clavaria, known as Stag's Horn, or Fairy Club Fungi, found this month, several grow among dead leaves, but the majority among the grass on lawns or in parks. Except the Hercules Club (Clavaria pistillaris) which may be six or seven inches in length, these fungi are of small size, usually two or three inches long and no thicker than a knitting needle; one of the most common is the Clavaria fastigiata, the Clavaria amethystina is of a beautiful violet colour, and the Clavaria botrytes, with its thick stem dividing upward into numerous branches, somewhat resembles a cauliflower.
[1] St. Ægidius or Giles.
Editor's Note: The formatting of the above article was optimized for online viewing. To access a version which is formatted more similarly to the original, and which includes the original page numbers, please click here.
http://media.blubrry.com/charlottemasonpoetry/p/charlottemasonpoetry.org/podcast/A-Walk-in-September.mp3
Subscribe: Apple Podcasts | Spotify | Stitcher | RSS
One Reply to "A Walk In September"
Wanda Thursby says:
I enjoyed this! thank you!
The Story of Scale How Meditations
Some Experiences of a Pioneer School


Mikey helped Daddy clean out the refrigerator.
Hanging Christmas lights with Daddy.
Daddy and Mikey using the leaf blower.
Ryan passed out while sitting up and playing.
He looks like he is folded in half.
We are READY, to welcome the 20 family members, that will join us on Turkey Day!


The linky is open from Friday until Tuesday. Find out how to take part at the end of this post by Angela from Garden Tea Cakes and Me who is showing us how to make coasters with Fimo clay.
I have been discovering a new craft, having been inspired by a tutorial in a copy of Mollie Makes. It involved using oven clay, a product I have not worked with before. I was amazed by the variety of colours and effects available at my local craft shop. I thought clay was just clay, how wrong I was.
I used a green, translucent and a white pearlised clay from the FIMO range. I happily crafted away using 5 small balls of the clay, combining different qualities of the green with either the white or translucent. Using a centre ball I then rolled the remaining into long sausage shapes and wrapped them around the centre ball.
The tip in the magazine placed the clay onto a sheet of greaseproof/baking paper, this was also placed on the top. This prevented the clay from sticking to both the roller and the board. I used my cake decorating mini rolling pin to roll out the coaster, which once completed was moved (still on the paper) onto a baking tray. I was really surprised to find that there were no instructions on the clay for baking it in the oven. Still the internet saved the day, 30 minutes later at 100 degrees c my coasters were baked.
I was impressed with how they turned out, and I loved the effect of the mixed clays. I was expecting the clay once baked to be solid, but it was still flexible. Having not used FIMO before I am unsure if this is normal, I was expecting it to be rock hard.
Have you ever used Fimo clay before? Do you have any projects to share?
I love these! I've never used Fimo before, but it looks like a nice craft to get into. Thank you for the inspiration.
I am keen to give Fimo a go too!
I have some Fimo, but I wasn't sure what to make with it. I might try these coasters, they look great.
Let us know if you have a go!
I'm totally thinking Christmas gifts from the little ones! I KNOW its April lol.
I have a few things I am not friends with too. I do like playing with clay though.
I have some of these but not this brand, iii have to dig it out!
HAHA Ghost!! I would LOVE to have a go at throwing pottery (not literally ;-) ) I would love to get stuck in there. People who do it make it look so easy but I bet it isn't!
I really need to get some. Can't believe I have never had a play!


Traditional braces: Traditional braces are the metal braces that are most often associated with orthodontic treatment. Still, traditional braces have come a long way over the past ten years. Today, metal braces are much more attractive and less bulky than they were years ago. For most children and teenagers, traditional braces are the best way to achieve healthy and beautiful teeth and gums. Typically, treatment with traditional braces lasts anywhere from six months to three years.
Invisalign: Invisalign is a great braces alternative for image-conscious teens and adults in need of minor to moderate orthodontic treatment. Made up of a series of comfortable clear plastic aligners, Invisalign gradually moves your teeth to the desired position while allowing your treatment to remain your best-kept secret. Typically, treatment with this system of removable aligners can last anywhere from nine to 18 months.
Cosmetic orthodontics: Although all orthodontic treatment we offer at Lake Country Orthodontics is considered cosmetic orthodontics, tooth-colored brackets are commonly referred to as this. Combining the strength of traditional metal braces with the invisibility of Invisalign, tooth-colored brackets are a great option for image-conscious adults and teens who need a little more strength to help them achieve their dream smiles. Treatment time with cosmetic orthodontics usually takes the same time as traditional braces.
To find out which type of orthodontic treatment you'd benefit from most, contact our Lake Worth dentist office by phone a (817) 236-7846 or online at www.mybestsmileever.com.


The PlayStation 4 offers dynamic, connected gaming, powerful graphics and speed, intelligent personalisation, deeply integrated social capabilities, and innovative second-screen features. It combines fresh content, an immersive gaming experience, digital entertainment apps, and PlayStation exclusives, offering gamers a complete entertainment package.
È richiesto il pagamento immediato di GBP 274,90.


The future of human habitation in orbit lies in self-assembling, adaptive, additive and inflatable structures. Freed from the constraints of Earth gravity, we can explore innovative shell structures and redefine the very terms that have traditionally grounded architecture (floor, wall, ceiling, arch, et cetera). Space-based digital fabrication and autonomy in architectural assembly help us avoid gantries, mechanical assembly cranes, and the limitations of single-purpose modules. These new paradigms of construction facilitate crucial engineering benefits, from lowering launch payload weight, to reducing assembly complexity, to revolutionizing space-structure modularity. Our research proposes a multi-year effort to study, characterize, prototype, and deploy self-assembling space architecture or TESSERAE (Tessellated Electromagnetic Space Structures for the Exploration of Reconfigurable, Adaptive Environments). In this conceptual design paper, we describe the TESSERAE tile components and self-assembly shell design, we discuss at scale, in orbit deployment considerations, and we present preliminary test results from a proof of concept Zero Gravity flight.


The positive results are testament to the strength of the partnerships we have with our customers, the resilience of our business and the hard work and dedication of all of our employees.
In 2018, the third year of our 2020 strategy, we continued to maintain good business momentum. Our topline growth, with sales of CHF 5,527 million, an increase of 5.6% on a like for like basis, and 9.4% in Swiss francs, as well as our free cash flow of 12.7% of sales, are both in line with our 2020 financial targets. Our growth was well balanced between our Flavour and Fragrance divisions and was fuelled by the strong operational progress we made across all areas of the strategic pillars of our 2020 strategy.
While 2018 was a year of good progress against all our strategic pillars, we also faced some challenges. Raw materials prices increased significantly in all categories and we continued to implement price increases in collaboration with our customers to compensate for the increases in input costs. In addition, Givaudan and the whole industry were impacted by a significant supply disruption of a major supplier of fragrance ingredients. Our strong teamwork and collaboration allowed Givaudan to avoid customer disruption.
We continue to see the global megatrends, and rapidly changing consumer behaviours bring much change to our business and our industry. Consumer demand for more natural and organic products is a key opportunity, and we continued to respond to this shift by joining forces with companies that allow us to provide a strengthened offering to our customers and become the market leader in naturals.
In 2018, we welcomed the addition of Naturex, Centroflora Nutra and Expressions Parfumées to the Givaudan Group, and announced our intention to acquire Albert Vieille SAS. Since 2014, we have made nine acquisitions which represent an additional CHF 1 billion of annualised sales.
In our Flavour Division we completed the acquisition of Centroflora Nutra, supporting our commitment to provide customers with a broader range of flavour and taste solutions that match consumer demands for clean label, organic and natural ingredients. This was further enhanced with the acquisition of Naturex, with its strong portfolio of plant extracts and natural ingredients across the food and beverage, nutrition and health and personal care sectors. Combining our joint portfolios makes us the undisputed leader in natural flavours and natural ingredients, and provides an entry into natural colours, preservatives and phytoactives.
To expand the capabilities of our fragrance business, we completed the acquisition of Expressions Parfumées, a French fragrance creation house with a strong portfolio of local and regional customers. We further reinforced our presence in Grasse by announcing our intention to acquire Albert Vieille SAS, a French company specialised in natural ingredients used in the fragrance and aromatherapy markets. We expect to close this acquisition in the first quarter of 2019. Finally, we entered into a strategic partnership with Synthite, a global player in the supply of high quality botanical extract ingredients. We will jointly work on research and development of exceptional qualities of floral and spicy natural ingredients such as jasmine, tuberose, ginger and cardamom, to enrich our palette of ingredients.
We are making good progress with the integration of these companies to bring our complementary strengths to our customers. With each of these acquisitions we are not only combining our expertise and product portfolios, but enriching and evolving our culture. Our integration approach is to preserve and enhance the strengths of these acquired companies, and incorporate their values into our DNA.
We are constantly challenging ourselves to deliver with excellence across our value chain, always taking our customers' needs and perspectives into account. We focus our investments on the areas that bring most value to our customers, while continuously looking at the way we can improve the efficiency of our operational and business processes. Today, our recently launched Givaudan Business Solutions organisation integrates a range of core business solutions to improve our agility, reduce the complexity of our internal processes and focus entirely on delivering a superior customer experience.
Being close to our customers is also an important part of offering a 'superior customer experience'. Our global footprint offers a key competitive advantage in being able to build closer partnerships with customers, and provide a faster response to the needs of the local market. We continued to invest in new facilities with the opening of a new commercial and development centre in Jakarta, Indonesia demonstrating our ongoing commitment to the Asia Pacific region. We also made new strategic investments in our Applied Microbiomics Centre of Excellence in Toulouse, France to support further scientific innovation in microbiomes. In early 2019, we will open a world-class flavour manufacturing facilities in Pune, India, cementing our 50-year heritage of investment in India.
We set a target of reducing our global water consumption per tonne of production by 15% by 2020, and we have reached this target three years ahead of schedule. This demonstrates our ability to innovate and implement the most efficient and sustainable processes, as part of our commitment to take action for the environment across our operations and beyond. We have a target of 100% renewable electricity for our operations by 2025, and are on track with 20 sites using renewable electricity at the end of 2018. To further advance our goals, we joined a consortium of 16 partners who are participating in HyCool, an innovative energy technology project funded by the European Union which aims to develop cost-effective solutions using solar heat for industrial purposes.
GBS is the foundation of our 2020 strategy pillar, 'Delivering with excellence'. It is a large transformation for us, and is unique to our industry. It will provide best-in-class business services and solutions that support the Company to further improve our operational efficiency, and increase our agility. Building on the achievements in 2017, the implementation of GBS continues to progress very well against the plan. The first financial benefits of CHF 20 million were also delivered in 2018.
Our three regional delivery centres in Budapest, Buenos Aires and Kuala Lumpur are fully operational. Importantly, these teams all receive onboarding to ensure they feel part of Givaudan, our unique culture and DNA, but also so they understand the role GBS plays to make us more agile and efficient. All global functions have successfully transitioned to the new ways of working, with many improved internal efficiencies. Those areas of the business that are being transitioned country by country, including some supply chain activities, are also progressing as planned, having completed the transformation in Europe. In addition, we're on track with building our digital capabilities that will help us to deliver new solutions to support the business.
The success to date of this project has been down to the great collaboration of the teams in the centres, working in partnership with the functions and sites to deliver for our customers. Going forward, the scope of GBS has been expanded, as we continue to leverage the best practices from our divisions to define a common way forward for our engineering activities.
Being a 'partner of choice' is embedded in our 2020 strategy, and our partnerships are crucial to driving responsible and sustainable growth.
We continue to foster a culture of innovation, looking beyond our internal capabilities to develop strategic innovation partnerships with external players such as academia, start-ups, technology providers and research institutions. We launched MISTA, a new innovation platform for the food industry, focused on product innovation and development. Opening in early 2019, the MISTA Optimisation Center (MOC) will provide start-ups and companies access to a product development facility, equipment for pasteurisation and fermentation, experts providing market and leadership development strategies, as well as input from world renowned culinary and food scientists.
How we partner with our suppliers is also a key part of our 2020 ambition. Our 'Sourcing for Shared Value' approach to sustainable procurement practices covers three core areas of Responsible Sourcing, Sourcing at Origin and Communities at Source. In 2018, we strengthened our sustainable patchouli oil sourcing in Indonesia. In cooperation with international NGO Swisscontact, we are supporting patchouli producers to develop their smallholder businesses in a way that is respectful of the environment.
One of our most valuable assets is our people. We place great emphasis on developing their skills, promoting a diverse workforce and building a pipeline of future leaders. Our ambition is to create a great place to work where every employee feels able to contribute to the success of the Company. This year we also launched a Company-wide programme, the Givaudan Awards, to celebrate and share success and recognise teams and individuals who go 'above and beyond' to deliver outstanding results and make exceptional contributions to our business.
Being a responsible and sustainable business means we embrace our role as a corporate leader in the global effort to safeguard the future of the planet. Companies must be prepared to put sustainability at the forefront of their strategies, and at Givaudan we want to secure our business while making a positive impact on the environment and society as a whole. Meeting today's needs without compromising the interests of future generations is fundamental to our business model.
Our guiding framework is 'A Sense of Tomorrow', a consolidation of all our global sustainability activities around three key areas of sourcing, innovation and the environment. Initiatives within each area look at the way we source materials, develop products and reduce our environmental footprint. This allows us to better meet our customers' needs, but also anticipate ever-evolving challenges for our industry, our environment and society as a whole. Importantly, these initiatives not only support our objectives but address the United Nations' Sustainable Development Goals. Aligning our own priorities on global aspirations such as dietary shifts, health and well-being and environmental protection shows our commitment to sustainability.
Our leadership on climate change continued to be recognised by CDP, the non-profit global environmental disclosure platform. We received an A- grade for both climate change and water security. This was the fourth consecutive year on the leadership level for the Company, which has been disclosing GHG emissions through its participation in CDP since 2007.
For the year ahead, we will continue along the path of delivering our 2020 strategy, staying alert to the evolving market environment and adapting as needed.
We will continue to leverage the acquisitions we have made, maximising the unique set of talents, creativity, products and technology that each company brings. Where we see opportunities, we will continue to acquire companies that further strengthen our capabilities and allow us to bring even greater value to our customers. Our focus on delivering with excellence remains, with the continued implementation of GBS helping us to create the additional financial resources needed to continue growing with our customers in the years to come.
Critical to our future success will be the areas of innovation, biotechnology, digitalisation and sustainability. We see many opportunities to leverage these to create differentiated services, new ways of working and develop new ingredients and creations that delight our customers.
In 2018 we marked our 250-year heritage of engaging people's senses, and inspiring emotion through our creations every day, everywhere, as we strive for a better tomorrow. It was fantastic to share so many inspiring stories with our employees, partners, customers and shareholders. I am excited about the year ahead, and the next chapter of our journey to deliver our 2020 strategy.
In a challenging environment, we concluded a successful third year of our 2020 strategy with strong business momentum.


text:
Why Julie Chen's Eye Surgery Confession Means A Lot For Other Ethnic TV Hosts
Last Wednesday Sept 11, on an episode of daytime talk show 'The Talk', one of the hosts Julie Chen made a shocking personal confession that was quickly grabbed by news headlines everywhere. She admitted to having surgery on her eyes to make them look "less Asian" and this was not in an effort to look more pretty or more white, but because of people in her industry telling her she would never get anywhere because of how Asian she looked.
It was shocking and sickening that someone would even say such a thing to a person. Like, out loud!
The 43 year old told the audience and her co-hosts that when she was 25, she was working as a reporter for a news station in Ohio whose news producer told her she would never be a news anchor because she was Chinese. Wow…
"You will never be on this anchor desk, because you're Chinese…Let's face it Julie, how relatable are you to our community?…On top of that because of your Asian eyes, I've noticed that when you're on camera, you look disinterested and bored."
But it didn't stop there, she went on to express how her agent at the time, who had an "all-star" clientele told her she needed to get plastic surgery.
"He said, 'I cannot represent you unless you get plastic surgery to make your eyes look better.' He then whips out a list of plastic surgeons who have done this procedure."
Unfortunately, being a victim of bullying on the school bus and labeled "ching chong" growing up, it forced her to actually listen to the advice, and her parents helped her pay for the procedure which removed the extra fold of skin from her eyelids.Julie admits that doing the surgery did in fact increase her chances of work, but in the back of her mind was the issue that she was essentially denying her Chinese culture.
To be a young ethnic woman on American television at the time would've been a huge deal and made her a pioneer of sorts.
We acknowledge Julie for being brave and admitting this live on national television, but the significance of it goes beyond that. She was willing to put it out there and be real about how the event affected her.
"I don't like to live with regrets," she said. "I did it. I moved on. No one is more proud to be Chinese than I am" says one of the now-most recognizable faces on US TV, and the wife of CBS President Les Moonves.
There are divided opinions on this issue. Would she have her current success if she didn't have the eye surgery? There is no way to speculate.But it's a good lesson to other young women who work in an industries where their ethnicity, not just their gender becomes a barrier in itself to success. Does it mean you have to find alternative ways to get ahead and compromise yourself? No, and we hope this would not be the route all you take.
Julie's confession, we believe, is not to encourage other girls out there to alter their physical state just to fit into someone else's ideal, but to show that we all have our weak moments, but whatever decisions we make, we need to stand by them and continue to stay true to our authentic selves.
If you are a woman of color, nothing should make you more proud! There is nothing, we repeat, nothing wrong with the way you look. Plastic surgery is not the answer to all your insecurities. Julie Chen went on to have a very successful career in television because of her talent, passion and dedication. She chose to rise above the "Asian eyes" incident and not let it dictate her path.
Julie says she has received a lot of support from viewers and is glad she put the story out in the open. Even her own parents made sure to tell her how proud they were of their daughter, ensuring that they didn't condemn Julie for the decision she made."We had a long conversation about if it would be denying my heritage," Chen said. "It divided my family. Members of my family wanted to disown me if I got it done."
But Chen doesn't regret the change. "I have to live with every decision that I've made," she continued. "And it got me to where we are today. And I'm not going to look back."Being surrounded by racism in the workplace can never be an easy thing, but the more we dig deep and are comfortable with who we are, there should be nothing that anyone else says that can force us to feel bad. No one can affect you with what they say, unless you let them.
Let Julie's experience be an important lesson in self-reflection and acknowledging that success is not determined by physical appearance. If after reading this story and still want to go ahead with any cosmetic procedure, why not look into using a company whos doctor was awarded NJ Top Doctor 2017. It is something to consider while researching into the best surgeons to perform these tasks. We as women need to work to change the attitudes of society and the media, and the way we can start is by focusing on all our best attributes which have nothing to do with what we look like.And how's this for a bit of retribution and a testament to her rise in TV despite her Ohio-based news producer saying it would never happen. WDTN in Dayton, Ohio have issued a public apology saying "they do not tolerate racism or discrimination of any kind". Yeah, now!
Here's to more brave women willing to admit mistakes but learning the important lessons which will inspire others in the right direction.
Tags: asian × beauty × career × CBS × confession × discrimination × Julie Chen × plastic surgery × racism × The Talk

redpajama_set_name: RedPajamaCommonCrawl


text:
Proverbs 5 Bible Commentary
<< Proverbs 4 | Proverbs 5 | Proverbs 6 >>
(Read all of Proverbs 5)
The general instruction of this chapter is to avoid whoredom, and make use of lawful marriage, and keep to that. It is introduced with an exhortation to attend to wisdom and understanding, Proverbs 5:1; one part of which lies in shunning an adulterous woman; who is described by her flattery, with which she deceives; by the end she brings men to, which is destruction and death; and by the uncertainty of her ways, which cannot be known, Proverbs 5:3. Wherefore men are advised to keep at the utmost distance from her, Proverbs 5:7; lest their honour, strength, wealth, and labours, be given to others, Proverbs 5:9; and repentance and mourning follow, when too late, Proverbs 5:11. And, as a remedy against whoredom, entering into a marriage state is advised to, and a strict regard to that; allegorically expressed by a man's drinking water out of his fountain, and by his wife being as a loving hind and pleasant roe to him, the single object of his affections, Proverbs 5:15. As also the consideration of the divine omniscience is proposed, to deter him from the sin of adultery, Proverbs 5:20; as well as the inevitable ruin wicked men are brought into by it, Proverbs 5:22.
Verse 1. My son, attend unto my wisdom,.... Not the wisdom of the world or of the flesh, worldly wisdom and carnal policy; but spiritual and evangelical wisdom; such as one that is greater than Solomon has in him, even Christ; "for in him are all the treasures of wisdom and knowledge," Colossians 2:3; and which he teaches and communicates to others, even all proper instructions for conduct in life: the Gospel, and each of the doctrines of it, which are "the wisdom of God in a mystery," 1 Corinthians 2:7: these every child of God, and disciple of Christ, ought carefully and diligently to attend unto;
[and] bow thine ear to my understanding: listen attentively to those things which I have, and give an understanding of, even things divine and spiritual; the understanding of which is of the utmost moment and importance.
Verse 2. That thou mayest regard discretion,.... Observe it; retain it in thine heart, as Aben Ezra adds, and use it; think, speak, and act discreetly, and so avoid the bad woman afterwards described: the Vulgate Latin version is, "that thou mayest keep the thoughts"; and so Gersom interprets the word; "good thoughts," according to the Septuagint version; the thoughts of the heart are to be observed. A man of spiritual wisdom will take notice of them; evil thoughts, which lead to uncleanness, are to be repressed and kept in; good ones to be cherished and improved; wise and sagacious ones (such the word here used signifies) are to be attended to, as being of great advantage in the various affairs and business of life; and spiritual and evangelical wisdom helps to such thoughts, and directs to the observance and exercise of them;
and [that] thy lips may keep knowledge; may be able to speak of things worthy to be known, and communicate the knowledge of them to others; by which means useful knowledge will be kept and preserved, and be continued in successive ages; see Malachi 2:7; even the knowledge of God and of Christ, and of the Gospel and its doctrines; and which will be a means of preserving men, as from false doctrine, error, and heresy, so from profaneness and immorality; and particularly from the adulterous woman, next described.
Verse 3. For the lips of a strange woman drop [as] an honeycomb,.... "Mulsa dicta," "honey words," as is Plautus's {e} expression. The Septuagint and Arabic versions premise something here which is not in the Hebrew text, "do not give heed to a wicked woman;" and the Vulgate Latin version, "to the fallacy of a woman:" but there is no need to connect the words by such a supplement; since, as they lie, they give a reason why it was necessary to attend to wisdom and understanding, in order to act discreetly and speak knowingly; since there is so much danger of being drawn aside by a wicked woman, a lewd and adulterous one; the kisses of whose lips, her confabulations and songs, are as pleasing to the carnal senses of men as honey is sweet to the taste; she promises them a great deal of pleasure in her embraces, and in the enjoyment of her: so the poet {f} describes an agreeable voice to be sweeter than the honeycomb;
and her mouth [is] smoother than oil; her fair speeches, enticing words, and flattering fawning language, and amorous expressions, easily find their way and slide into the hearts of men, to prevail upon them to listen to her, and yield to her temptations. Gersom interprets this strange woman of the imaginative faculty; and Jarchi of heresy: it is applicable enough to the whore of Rome; who, by the blandishments of pomp and grandeur, and the allurements of wealth and riches, draws many into her idolatrous practices; which are spiritual adultery, signified by her golden cup, Revelation 17:4.
{e} Rudens, Act. 2. Sc. 3. v. 84. Poenulus, 1, 2. v. 112. {f} fwna glukerwtera h melikhrw, Theocrit. Idyll. 21.
Verse 4. But her end is bitter as wormwood,.... Which is opposed to the honeycomb her lips are said to drop; so that, as Juvenal says {g}, "plus aloes quam mellis habet": the end which she brings persons to, or the issue of complying with her, is bitterness; such as loss of credit, substance, and health, remorse of conscience, and fear of death, corporeal and eternal; see Ecclesiastes 7:26;
sharp as a twoedged sword; which cuts every way; as committing sin with an harlot hurts both soul and body; and the reflection upon it is very cutting and distressing, and destroys all comfort and happiness. This is the reverse of her soothing and softening speech, which is as oil. Such also will be the sad case of the worshippers of the beast, or whore of Rome; who will gnaw their tongues for pain, and be killed with the twoedged sword that proceedeth out of the mouth of Christ, Revelation 16:10.
{g} Satyr. 6. v. 180. "Lingua dicta dulcia dabis, corde amara facilis," Plauti Truculentus, Act. 1. Sc. 1. v. 77. Cistellaria, Act. 1. Sc. 1. v. 70, 71, 72.
Verse 5. Her feet go down to death,.... The ways in which she walks, and in which she leads others, issue oftentimes in corporeal death; and always in eternal death, if grace prevent not; and unless men are brought to a sense of sin, to repent of it and leave it. The Septuagint and Arabic versions render it, "the feet of imprudence" or "folly," in opposition to wisdom; that is, the feet of the foolish woman, such an one the harlot is; and such is the whore of Rome, notwithstanding all her boasted knowledge and wisdom. And into perdition, or the lake which burns with fire and brimstone, which is the second death, she goes herself, and hither she brings all that follow her idolatrous practices, Revelation 17:8;
her steps take hold on hell; make sure of it; hell is the certain portion of the harlot, and of all those that follow her lewd courses, unless reclaimed by the grace of God; and this will be the case of the worshippers of antichrist, or who give into the idolatries of the church of Rome, or commit fornication with her, Revelation 14:9. Or, "her steps support hell" {h}; keep it up, and fill it with inhabitants; millions are carried into it by her means: or, reach unto hell; she stops not till she comes there, and her followers with her. The word may be rendered "the grave," and may respect such whores who haunted burying places, and prostituted themselves among the graves; and were called from hence "bustuariae moechae" {i}.
{h} wkmty "sustentabunt," Montanus; "sustinant," Vatablus; "sustentent," Mercerus, Gejerus. {i} Vid. Turnebi Adversar. l. 13. c. 19. & Sept. vers. in Jer. ii. 23.
Verse 6. Lest thou shouldest ponder the path of life,.... Consider and meditate which is the way to get out of her hands and ways, and escape death, and obtain eternal life; lest those she has drawn into her wicked course of life should be religiously inclined, and think of quitting such a course, and inquire after the way of life and salvation; and be weighing in their minds which is most eligible, to continue with her whose feet lead to death, or to take the path of life: to prevent all this, if possible,
her ways are movable: she appears in different shapes; changes her dress and habitation; makes use of a thousand arts to ensnare men, to entangle their affections, and retain them in her nets; she first puts them upon one thing, and then on another; she leads them into various mazes and labyrinths of sin, till they have lost all sense of religion, and sight of the path of life;
[that] thou canst not know [them]; her ways, arts, and devices. Or, "thou canst not know" {k}; that is, the way of life, or how to get out of her ways into that. Or, "thou knowest not"; where she goes, whither she leads thee, and what will be the end and issue of such a course of life. The Targum understands it, and so some other interpreters, of the harlot herself, paraphrasing the whole thus; "in the way of life she walks not; her ways are unstable, and she knows not" the way of life, nor where her ways will end; or, "cares not" {l} what becomes of her. And so, in like manner, the former part of the verse is understood and interpreted, "lest she ponder the path of life" {m}; or as others, "she does not ponder the path of life" {n}; The ways of the antichristian harlot are with all deceivableness of unrighteousness; and her chief care is to keep persons in ignorance, and from pondering the path of life or true religion, and to retain them in her idolatry, 2 Thessalonians 2:9.
{k} edt al "non scires," Cocceius; "non cognosces," Baynus. {l} "Haud curat," Schultens. {m} olpt Np Myyx xra "iter vitae ne forte libraverit," Schultens. {n} "Viam vitae non appendit, vel ponderat," Gejerus; so Luther; "iter vitae non expandit," Noldius, p. 249. No. 2008.
Verse 7. Hear me now therefore, O ye children,.... Since such is the character, this the wretched end, and these the ways of the adulterous woman; those that are young in years, and liable to be ensnared by her, should hear what Solomon, or Christ, here says, for their caution and instruction; and especially such who are, or profess themselves to be, the children of God and of Christ; and therefore, as dear children, should be followers of them, and not of an harlot;
and depart not from the words of my mouth; the warnings, directions, and exhortations given to avoid the whorish woman; the doctrines of Christ, the truths of the Gospel: these should not be forsaken, but abode by; and also his precepts and ordinances, which should be closely attended unto.
Verse 8. Remove thy way far from her,.... The way of the mind, walk, and conversation; keep at the greatest distance from her; neither come where she is, nor look at her, nor converse with her; shun her, as one would the pest or a loathsome carcass; go a good way about rather than come near her, or be within sight of her, or so as to be in any danger of being ensnared by her;
and come not nigh the door of her house; not only not enter her chamber, but go not to her house; no, not over the threshold of the door, nor near the door; but avoid her house, as one would a house that has the plague in it. Men should not go in the way of temptation, trusting to their own strength; they may be entangled and overcome before they are aware; is good to keep out of the way of it. And as it becomes the children of Wisdom to wait at her gates, and at the posts of her door, to gain knowledge and understanding of divine things; so they should not go within the doors of false teachers, nor near them, nor admit them within theirs. It is a complaint against the church at Thyatira, that she suffered the woman Jezebel, the Romish harlot, to teach and seduce the servants of Christ, or connived at their attendance on her, Revelation 2:20.
Verse 9. Lest thou give thine honour unto others,.... To strumpets, their children, attendants, servants, and friends; that is, either wealth or riches, which make men honourable; or their three, credit, and reputation, which are lost by keeping company with such persons; or the outward comeliness of the body, and inward rigour of the mind, which are impaired by adulterous practices. The Targum renders it, "thy strength"; and so the Syriac version, "thy strength of body," which is enervated by such impurities; see Proverbs 31:3; compare with this the kings of the earth that commit fornication with the whore of Rome, giving their power and strength to the beast, Revelation 17:2. Jarchi's note is, "lest thine heart has respect to other gods, to give them the glory of thine honour and praise;" and so understands it not of corporeal but of spiritual adultery or idolatry: the Septuagint and Arabic versions are, "thy life"; which agrees with what follows;
and thy years unto the cruel; youthful years, the flower of age, consumed by the cruel lust of uncleanness, which preys upon and wastes both body and substance, and cuts them off in the prime of days; and deprives of years which otherwise, according to the course of nature, and in all probability, might be arrived unto: so harlots, in Plautus {o}, are said to sup the blood of men, and to deprive of goods, light, honour, and friends {p}. And the harlot herself may be here meant; who, when she has got what she can, has no pity on the man she has ruined, and even will not stick to take away his life upon occasion; as well as is the cause and means of the damnation of his soul: or the jealous husband of the adulterous woman, who will not spare the adulterer when taken by him; or her brethren, her relations and friends; or her other gallants and co-rivals, who, when they have opportunity, will avenge themselves; or the civil magistrate, who executes judgment without mercy on such delinquents, this being a sin punished with death. Jarchi interprets the "cruel" of the prince of hell, the devil; and so the Midrash of the angel of death. The character well agrees with the antichristian beast, the whore of Rome; who, by her sorceries and fornications, has destroyed millions of souls.
{o} Bacchides, Act. 3. Sc. 1. v. 5. & Sc. 3. v. 67. {p} Truculentus, Act. 2. Sc. 7. v. 20.
Verse 10. Lest strangers be filled with thy wealth,.... The adulteress, her husband, children, friends, bawds, and such like persons she is concerned with; these share the wealth of the adulterer, abound with it, and live profusely on it, until he is stripped quite bare and destitute: or, "with thy strength"; See Gill on "Pr 5:9." Jarchi interprets it of the prophets of Baal, that exact money by their falsehoods; it may well enough be applied to the fornicating merchants of Rome, who wax rich through the abundance of her delicacies and adulteries, Revelation 18:3; persons, strangers indeed to God and Christ, and all true religion;
and thy labours [be] in the house of a stranger; that is, wealth gotten by hard labour, with toil and sweat, grief and trouble, as the word used {q} signifies; and yet, after all, not enjoyed by himself and his lawful wife and children, but by the strange woman and her accomplices, and spent in maintaining whores, bawds, and bastards; hence the fable of the Harpies eating and spoiling the victuals of Phineus, who were no other than harlots that consumed his substance {r}: and sometimes they are carried into a strange country, and possessed by foreigners. These are the wretched effects and miserable consequences of adultery, and therefore by all means to be shunned and avoided. Jarchi understands it of the house of idolatry, or an idol's temple; and everyone knows what vast riches are brought into the temples or churches of the Papists by idolatry.
{q} Kybue "dolores tui," Montanus, Cocceius, Michaelis. {r} Heraclitus de Incredibil. c. 3.
Verse 11. And thou mourn at the last,.... Or roar as a lion, as the word {s} signifies; see Proverbs 19:12; expressing great distress of mind, horror of conscience, and vehement lamentations; and yet not having and exercising true repentance, but declaring a worldly sorrow, which worketh death. This mourning is too late, and not so much on account of the evil of sin as the evil that comes by it; it is when the man could have no pleasure from it and in it; when he has not only lost his substance by it, but his health also, the loss of both which must be very distressing: it is at the end of life, in his last days; in his old age, as the Syriac version, when he can no longer pursue his unclean practices;
when thy flesh and thy body are consumed; either in the time of old age and through it, as Gersom; or rather by diseases which the sin of uncleanness brings upon persons, which affixes the several parts of it; the brain, the blood, the liver, the back, and loins, and reins; and even all the parts of it, expressed by flesh and body. This may express the great tribulation such shall be cast into that commit adultery with the Romish Jezebel, Revelation 2:22.
{s} tmhn "rugies," Pagninus, Montanus, Mercerus, Baynus, Gejerus, Amama, Michaelis.
Verse 12. And say, how have I hated instruction,.... To live virtuously, and avoid the adulterous woman; this he says, as wondering at his stupidity, folly, and madness, that he should hate and abhor that which was so much his interest to have observed. Gersom interprets it of the instruction of the law; but it is much better to understand it of the instruction of the Gospel; which the carnal mind of man is enmity unto, and which they are so stupid as to abhor; when it is of so much usefulness to preserve from error and heresy, superstition, will worship, and idolatry;
and my heart despised reproof; for following the whorish woman; and which was secretly despised in the heart, and heartily too, if not expressed with the mouth: it is one part of the Gospel ministry to reprove for false doctrine and false worship, though it generally falls under the contempt of the erroneous and idolatrous.
Verse 13. And have not obeyed the voice of my teachers,.... Parents, tutors, masters, and ministers of the word; neither regarded the advice of parents, nor the instructions of tutors, nor the commands of masters, nor the sermons of ministers: these are all lost on some persons; they are proof against them all; these make no impressions upon them, and are of no use to them;
nor inclined mine ear to them that instructed me! or to my masters, as the Targum and Vulgate Latin version; turned away the ear from them, stopped it to them, and would not hear what they had to say; at least would not receive it, and act according to it.
Verse 14. I was almost in all evil,.... Scarce a sin but he was guilty of; contempt of private and public instructions, the instructions of parents and ministers of the Gospel, and following lewd women, commonly lead to the commission of all other sins, even the most atrocious. Some understand this, not of the evil of sin, but of the evil of punishment; and that the sense is, that there is scarce any calamity, distress, or misery, that a man can be in, but his profaneness and lewdness had brought him into; and he was just upon the brink of hell itself: and so Jarchi paraphrases it, "there was but a step between me and hell." Aben Ezra observes, that the past is put for the future, "I shall be"; and then the meaning is, in a little or in a short time I shall be in complete misery; and so they are the words of one under consciousness of sin, despairing of mercy;
in the midst of the congregation and the assembly; that is, either be despised and neglected the instructions which were given in a public manner; or he committed all the evil he did openly; not only in company with wicked men, which he frequented, but even in the presence and before the people of God; yea, before the civil magistrates, the great sanhedrim, which is sometimes designed by the last word here used: or when he was in the house of God, attending public worship, his eyes were full of adultery, and his heart of impure lusts; and neither place, service, nor people of God, where he was, commanded any awe and reverence in him, nor in the least restrained his unclean thoughts and wanton desires; and which is mentioned as an aggravation of guilt. Or else the sense is, that his calamities and miseries were as public as his crimes; he was made a public example of, and all the people were witnesses of it; which served to spread his infamy, and make his punishment the more intolerable: both the sins and punishment of those that commit fornication with the whore of Rome will be public and manifest, Revelation 18:5.
Verse 15. Drink waters out of thine own cistern,.... Arguments being used to dissuade from conversation with an adulterous woman, taken from the disgrace, diseases, poverty, and distress of mind on reflection, it brings a man to; the wise man proceeds to direct to marriage, as a proper antidote against it: take a wife and cleave to her, and enjoy all the pleasures and comforts of a marriage state. As every man formerly had his own cistern for the reception of water for his own use, 2 Kings 18:31; so every man should have his own wife, and but one: and as drinking water quenches thirst, and allays heat; so the lawful enjoyments of the marriage bed quench the thirst of appetite, and allay the heat of lust; for which reason the apostle advises men to marry and not burn, 1 Corinthians 7:9; and a man that is married should be content with his own wife, and not steal waters out of another cistern. The allusion may be to a law, which, Clemens of Alexandria {t} says, Plato had from the Hebrews; which enjoined husbandmen not to take water from others to water their lands, till they themselves had dug into the earth, called virgin earth, and found it dry and without water;
and running waters out of thine own well; the pure, chaste, and innocent pleasures of the marriage state, are as different from the embraces of an harlot, who is compared to a deep ditch and a narrow pit, Proverbs 23:27; as clear running waters of a well or fountain from the dirty waters of a filthy puddle; see Proverbs 9:17. Some interpret these words, and what follows, of persons enjoying with contentment the good things of life they have for the support of themselves and families; and of a liberal communication of them to the relief of proper objects; but not to spend their substance on harlots. Jarchi understands by the "cistern," the law of Moses: but it may be better applied to the Scriptures in general, from whence all sound doctrine flows, to the comfort and refreshment of the souls of men; and from whence all doctrine ought to be fetched, and not elsewhere.
{t} Stromat. l. 1. p. 274.
Verse 16. Let thy fountains be dispersed abroad,.... Or "shall abound," as the Targum; that is, streams of water from fountains; which Aben Ezra interprets of a multitude of children, namely, that are lawfully begotten: the "fountains" are the man and his wife in lawful marriage; the streams are their offspring lawfully procreated by them; which may be said to be "dispersed abroad," when being grown up they are disposed of in marriage in other families, and so become fountains to others, and public blessings;
[and] rivers of waters in the streets; meaning a numerous posterity as before; and such as a man is not ashamed publicly to own, whereas he is ashamed of such as are unlawfully begotten; but these are to his honour in the streets, and for public good; and particularly to those to whom they are given in marriage; see Isaiah 48:1. Jarchi interprets this of multiplying disciples, and of teaching them the law publicly, and of getting a name thereby; but it might be interpreted much better of spreading the doctrines of the Gospel, and of the public ministry and profession of that, for the good of others.
Verse 17. Let them be only thine own, and not strangers' with thee. Or "they shall be thine own" {u}, as the Targum; meaning not the cistern, the well, or the wife, but the fountains and rivers, or the children; by a man's cleaving to his own wife, who is a chaste and virtuous woman, he is satisfied that the children he has by her are his own, and not another's; whereas if he has to do with a common harlot, it is uncertain whose children they are, she prostituting herself to many: it may be applied to the peculiar possession and steadfast retention of the truths of the Gospel, in opposition to all divers and strange doctrines propagated by others; see Revelation 2:25.
{u} Kl wyhy "erunt tui," Mercerus, Cocceius; "erunt tibi," Baynus; "existent tibi," Schultens.
Verse 18. Let thy fountain be blessed,.... Thy wife; make her happy by keeping to her and from others; by behaving in a loving, affable, and respectful manner to her; by living comfortably with her, and providing well for her and her children: or reckon her a happiness, a blessing that God has bestowed; or "thy fountain shall be blessed," as the Targum; that is, with a numerous offspring, which was always reckoned a blessedness, and was generally the happiness of virtuous women, when harlots were barren;
and rejoice with the wife of thy youth; taken to be a wife in youth, and lived with ever since; do not despise her, nor divorce her, even in old age, but delight in her company now as ever; carry it not morosely and churlishly to her, but express a joy and pleasure in her; see Ecclesiastes 9:9. Jarchi interprets this of the law learned in youth; but it might be much better interpreted of the pure apostolic church of Christ, "the beulah," to whom her sons are married, Isaiah 62:4; to whom they should cleave with delight and pleasure, and not follow the antichristian harlot.
Verse 19. [Let her be as] the loving hind and pleasant roe,.... That is, the wife of youth; let her always appear to thee as amiable and lovely as these creatures are; or let her be loved by thee as these are by princes and great men {w}, who used to keep them tame, keep them clean, wash, comb them, and adorn them, and play with them; or rather, as these creatures are loving to their mates, let thy love be single, chaste, pure, and fervent, as theirs; see Song of Solomon 2:9. The pure church of Christ is very different from the apostate church of Rome; the one is compared to a loving and lovely creature, innocent and chaste; the other to a cruel and savage beast, Revelation 13:1;
let her breasts satisfy thee at all times; even as it were to be inebriated therewith, and so as not to seek out elsewhere to strange women for satisfaction; see Song of Solomon 1:13. The church's breasts are the ordinances of the Gospel, which are said to be like young roes, and afford great pleasure, satisfaction, and refreshment to true believers, Song of Solomon 4:5;
and be thou ravished always with her love; greatly delighted with it, both in loving her and being loved by her; and let this always continue in old age as well as in youth; or now as well as formerly, and not for a short time, but for continuance: or, "err thou always in her love" {x}; if any error is committed by thee, let it be on the side of love, in loving her too much; better err in loving her than in loving a strange woman.
{w} "Cervus erat forma praestanti," &c. Virgil. Aeneid l. 7. {x} hgvt "errabis," Montanus, Raynus, Cocceius; "hallucinaberis," Vatablus; "errato," Junius & Tremellius, Piscator.
Verse 20. And why wilt thou, my son, be ravished with a strange woman,.... Or "err with her" {y}; after all those inconveniences and miseries that follow upon a conversation with a harlot, and all those advantages of a marriage state set before thee; why wilt thou be, so foolish and mad as to have a fondness for an harlot and dote upon her, and neglect entering into a marriage state, or forsake the wife of youth? and yet though things are so clearly stated and aptly represented, and the expostulation made in the most tender and affectionate manner; it is suggested as if after all it would not be attended unto, but a harlot be preferred to a wife of youth, a filthy beast to a loving hind, and dirty puddles of water in a ditch to running streams from a well or fountain;
and embrace the bosom of a stranger? that is not thy wife; a description of unlawful love and impure embraces, which are dissuaded from.
{y} "Errares," Junius & Tremellius, Piscator; "aberrares," Cocceius.
Verse 21. For the ways of a man [are] before the eyes of the Lord,.... Both good and bad; the ways of a chaste and virtuous man, who cleaves to his own wife and shuns the harlot, which are approved of by the Lord; and the ways of a lewd man, all the impure thoughts, desires, and contrivances of his mind, and all the steps he takes to commit lewdness, and all the filthy actions he is guilty of, these are all open and naked to the omniscient God: the adulterer seeks the twilight, and flatters himself with secrecy, not considering that the eye of God is upon him; there are many, that, were their filthy actions known to men, they would be ashamed of them; and this consideration greatly deters from them, and puts them upon secret ways of committing them; much more should the consideration of the divine omniscience weigh with them to avoid them; which is the argument here made use of;
and he pondereth all his goings; he not only sees them, but takes notice of them, and observes them, and ponders them in his mind, and lays them up there, in order to bring to an account for them hereafter; yea, he weighs them in the balance of justice, and will proportion the punishment unto them, according to the rules of it; when it must go ill with those that follow such lewd practices, Hebrews 13:4.
Verse 22. His own iniquities shall take the wicked himself,.... As in a snare or net, as Gersom observes; in which the adulterer is so entangled that he cannot extricate himself; he may fancy that when he grows old his lusts will be weakened, and he shall be able to get clear of them, and have repentance for them, but he will find himself mistaken; he will become but more and more hardened by them and confirmed in them, and will have neither will nor power to repent of them, and shake off those shackles with which he is bound: and it may be understood of the guilt and punishment of his sins; that the horrors of a guilty conscience shall seize him, there will be no need of any others to arrest him, these will do that office; or diseases shall come upon him for his sins, and bring him to the dust of death, and so to everlasting destruction;
and he shall be holden with the cords of his sins; which he has been all his life committing and twisting together, and made as it were cords of, which by constant practice become strong as such; with the guilt of which he is bound as a malefactor, and will be brought to justice, being reserved in these cords, as the angels that sinned in their chains, unto the judgment of the great day; the phrase denotes the strength of sin, the impotency of man to get rid of it, and the sure and inevitable ruin that comes by it.
Verse 23. He shall die without instruction,.... Into the evil of sin, and the danger he is in, and so without repentance for it; for instruction is the means of repentance, and productive of it when blessed, Jeremiah 31:19; but it is but just that those who have hated and rejected it in health and life, that when they come to die should have none given them about the evil of sin, the danger of their state, and the way of salvation; or rather "because of instruction" {z}; because they would not bear and receive, but neglected, rejected, and despised it, so Aben Ezra and Ben Gersom; or "without correction" {a}, or discipline and amendment by it;
and in the greatness of his folly he shall go astray; being left to the exceeding great folly of his mind, he shall continue to go astray as he has done from God and his good ways, from the precepts of his law, and the rules of his word; going after his own heart's lusts, which will drown him in perdition. This "folly" may be understood either of his fornication and adultery, which is egregious folly; or of his imagining that he should be able to repent of sin when he pleased, and free himself from the bondage of it, and escape the punishment due unto it.
{z} rowm Nyab "eo quod non audivit eruditionem," Pagninus, Mercerus, Gejerus; "propter neglectam institutionem," Piscator; "propter non admissam disciplinam," Noldius, p. 181. {a} "Sine correctione et emendatione," Vatablus.