Murphy Oil Corp. (MUR) under CEO Roger Jenkins
Murphy Oil Corp. (MUR) under CEO Roger Jenkins
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HEXAGRAM 54 – Kuei Mei – The Marrying Maiden
Above Chen THE AROUSING, THUNDER
Below TUI THE JOYOUS, LAKE
Above we have Chen, the eldest son, and below, Tui, the youngest daughter. The man leads and the girl
follows him in gladness. The picture is that of the entrance of the girl into her husband’s house. In all, there are four hexagrams depicting the relationship between husband and wife. Hsien, INFLUENCE (31), describes the attraction that a young couple has for each other; Heng, DURATION (32), portrays the permanent relationships of marriage; Chien, DEVELOPMENT (53), reflects the protracted, ceremonious procedures attending the arrangement of a proper marriage; finally, Kuei Mei, THE MARRYING MAIDEN, shows a young girl under the guidance of an older man who marries her. (1)
THE JUDGMENT
THE MARRYING MAIDEN.
Undertakings bring misfortune.
Nothing that would further.
A girl who is taken into the family, but not as the chief wife, must behave with special caution and reserve. She must not take it upon herself to supplant the mistress of the house, for that would mean disorder and lead to untenable relationships.
The same is true of all voluntary relationships between human beings. While legally regulated relationships evince a fixed connection between duties and rights, relationships based on personal inclination depend in the long run entirely on tactful reserve.
Affection as the essential principle of relatedness is of the greatest importance in all relationships in the world. For the union of heaven and earth is the origin of the whole of nature. Among human beings likewise, spontaneous affection is the all-inclusive principle of union.
THE IMAGE
Thunder over the lake: The image of THE MARRYING MAIDEN.
Thus the superior man
Understands the transitory
In the light of the eternity of the end.
Thunder stirs the water of the lake, which follows it in shimmering waves. This symbolizes the girl who follows the man of her choice. But every relationship between individuals bears within it the danger that wrong turns may be taken, leading to endless misunderstandings and disagreements. Therefore it is necessary constantly to remain mindful of the end. If we permit ourselves to drift along, we come together and are parted again as the day may determine. If on the other hand a man fixes his mind on an end that endures, he will succeed in avoiding the reefs that confront the closer relationships of people.
THE LINES
Six in the fifth place means:
The sovereign I gave his daughter in marriage.
The embroidered garments of the princess
Were not as gorgeous
As those of the serving maid.
The moon that is nearly full
Brings good fortune.
The sovereign I is T’ang the Completer. This ruler decreed that the imperial princesses should be subordinated to their husbands in the same manner as other women (cf. hexagram 11, six in the fifth place). The emperor does not wait for a suitor to woo his daughter but gives her in marriage when he sees fit. Therefore it is in accord with custom for the girl’s family to take the initiative here.
We see here a girl of aristocratic birth who marries a man of modest circumstances and understands how to adapt herself with grace to the new situation. She is free of all vanity of outer adornment, and forgetting her rank in her marriage, takes a place below that of her husband, just as the moon, before it is quite full, does not directly face the sun.
Six at the top means:
The woman holds the basket, but there are no fruits in it.
The man stabs the sheep, but no blood flows.
Nothing that acts to further.
At the sacrifice to the ancestors, the woman had to present harvest offerings in a basket, while the man slaughtered the sacrificial animal with his own hand. Here the ritual is only superficially fulfilled; the woman takes an empty basket and the man stabs a sheep slaughtered beforehand – solely to preserve the forms. This impious, irreverent attitude bodes no good for a marriage.
HEXAGRAM 10 – Lu – Treading (Conduct)
Above CH’IEN THE CREATIVE, HEAVEN
Below TUI THE JOYOUS, LAKE
The name of the hexagram means on the one hand the right way of conducting oneself. Heaven, the father, is above, and the lake, the youngest daughter, is below. This shows the difference between high and low, upon which composure, correct social conduct, depends. On the other hand, the word for the name of the hexagram, TREADING, 1 means literally treading upon something. The small and cheerful [Tui] treads upon the large and strong [Ch’ien]. The direction of movement of the two primary trigrams is upward. The fact that the strong treads on the weak is not mentioned in the Book of Changes, because it is taken for granted. For the weak to take a stand against the strong is not dangerous here, because it happens in good humor [Tui] and without presumption, so that the strong man is not irritated but takes it all in good part.
THE JUDGMENT
TREADING.
Treading upon the tail of the tiger.
It does not bite the man.
Success.
The situation is really difficult. That which is strongest and that which is weakest are close together. The weak follows behind the strong and worries it. The strong, however, acquiesces and does not hurt the weak, because the contact is in good humor and harmless.
In terms of a human situation, one is handling wild, intractable people. In such a case one’s purpose will be achieved if one behaves with decorum. Pleasant manners succeed even with irritable people.
THE IMAGE
Heaven above, the lake below: The image Of TREADING.
Thus the superior man discriminates between high and low,
And thereby fortifies the thinking of the people.
Heaven and the lake show a difference of elevation that inheres in the natures of the two, hence no envy arises. Among mankind also there are necessarily differences of elevation; it is impossible to bring about universal equality. But it is important that differences in social rank should not be arbitrary and unjust, for if this occurs, envy and class struggle are the inevitable consequences. If, on the other hand, external differences in rank correspond with differences in inner worth, and if inner worth forms the criterion of external rank, people acquiesce and order reigns in society.
