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38. Khwei [Division]


Thwan, or Overall Judgment (Attributed to King Wan)

Khwei indicates that, (notwithstanding the condition of things which it denotes), in small matters there will (still) be good success.

[Whincup] Estrangement.
Is is auspicious to do only small things.

[Christensen] 38 - 睽 Opposites  
睽 小 事 吉 When there are opposite interests, it will be good [to settle for] a smaller [outcome] of the case.

[Pearson] (kuí) Double Vision
Double vision. In small matters, good fortune.

[Redmond] 38. 睽 Kui Opposition
38.0 For small matters, auspicious. 小事,吉.

[Legge] Khwei denotes a social state in which division and mutual alienation prevail, and the hexagram teaches how in small matters this condition may be healed, and the way prepared for the cure of the whole system. The writer or writers of [the 'Comments on the Thwan' and 'Great Symbolism,' below] point out the indication in the figure of division and disunion according to their views. In [Appendix 6, 37-40] those things appear as a necessary sequel to the regulation of the family; while it is impossible to discover any allusion to the family in the Text.

Comments on the Thwan

1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction.

2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that 'in small matters there will (still) be good fortune.'

3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.

[Legge] In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of Fu-hsi. Then follows an explanation from that ascribed to king Wan, where Tui represents the youngest daughter and Li the second. The Khang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision.

About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35.

The lesson of paragraph 3 is not unity in diversity, but union with diversity.

Great Symbolism

(The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.

[Legge] The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei.

Line Statements (Attributed to the Duke of Kau)

1. The first NINE, undivided, shows that (to its subject) occasion for repentance will disappear. He has lost his horses, but let him not seek for them;—they will return of themselves. Should he meet with bad men, he will not err (in communicating with them).

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.1

[Whincup] Regrets will pass.
The runaway horse will come back on its own.
   Do not chase it.
It will see someone horrible and return.
   No harm.

[Christensen] 初 九﹕ 悔 亡 喪 馬 勿 逐 自 復 見 惡 人 无 咎 Beginning 9: Let regret go if you lose a horse. Don’t search for it; it will return by itself. Even if you see bad people this is not a mistake.

[Pearson] Nine in the first place: Remorse disappears. If you have lost your horse, do not pursue it. It will return by itself. You meet an ugly person. No blame.

[Redmond] 38.1 Regret goes away. Losing one’s horse, do not pursue it. Naturally, it will return. Glimpsing a disfigured person, there will be no blame. 初九悔亡. 喪馬勿逐. 自, 復. 見惡人无咎.

[Smaller Symbolism] 1. 'He meets with bad men (and communicates with them):'—(he does so), to avoid the evil of their condemnation.

[Legge] Line 1 is strong, and in an odd place. A successful course might be auspiced for its subject; but the correlate in line 4 is also strong; and therefore disappointment and repentance are likely to ensue. In the condition, however, indicated by Khwei, where people have a common virtue, they will help one another. Through the good services of 4, the other will not have to repent. His condition may be emblemed by a traveller's loss of his horses, which return to him of themselves.

Should he meet with bad men, however, let him not shrink from them. Communication with them will be of benefit. His good may overcome their evil, and at least it will help to silence their slanderous tongues.

2. The second NINE, undivided, shows its subject happening to meet with his lord in a bye-passage. There will be no error.

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.2

He meets his ruler in the lane.
No harm.

[Christensen] 九 二﹕ 遇 主 于 巷 无 咎 Second 9: Meeting your superior in a narrow alley, but you have done nothing wrong.

[Pearson] Nine in the second place: You meet a master in a lane. No blame.

[Redmond] 38.2 Encountering a lord in a back alley, will not be blamed. 九二遇主于巷, 无咎.

[Smaller Symbolism] 2. 'He happens to meet with his lord in a bye-passage:'—but he has not deviated (for this meeting) from the (proper) course.

[Legge] Line 5 is weak, and its subject is the proper correlate of the strong 2. They might meet openly; but for the separation and disunion that mark the time. A casual, as it were a stolen, interview, as in a bye-lane or passage, however will be useful, and may lead on to a better understanding.

3. In the third SIX, divided, we see one whose carriage is dragged back, while the oxen in it are pushed back, and he is himself subjected to the shaving of his head and the cutting off of his nose. There is no good beginning, but there will be a good end.

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.3

He sees a carriage drag in the mud,
   its oxen taken in hand,
   its men humiliated.
This bad beginning brings a good end.

[Christensen] 六 三﹕ 見 輿 曳 其 牛 掣 其 人 天 且 劓 无 初 有 終 Third 6: You see a carriage, the ox is dragged away and the people in it have been punished with ink-branding of the forehead and cutting off the nose. This is not a [good] beginning, but there will be a [good] end.

[Pearson] Six in the third place: Meeting with a wagon. Its oxen with crumpled horns. That person bears the branded face and absent nose of a criminal. No beginning, but an end.

[Redmond] 38.3 Seeing a cart hauled by its ox. Its man, heaven even cut off his nose. Though without a beginning, it has an end. 六三見輿曳其牛掣. 其人天且劓. 无初, 有終

[Smaller Symbolism] 3. 'We see his carriage dragged back:'—this is indicated by the inappropriateness of the position (of the line). 'There is no (good) beginning, but there will be a (good) end:'—this arises from his meeting with the strong (subject of the topmost line).

[Legge] Line 3 is weak, where it ought to be strong. Its correlate, however, in 6 is strong, and the relation between them might seem what it ought to be. But the weak 3 is between the strong lines in 2 and 4; and in a time of disunion there ensue the checking and repulsion emblemed in the Text. At the same time the subject of line 6 inflicts on that of 3 the punishments which are mentioned. It is thus bad for 3 at first, but we are told that in the end it will be well with him; and this will be due to the strength of the sixth line. The conclusion grows out of a conviction in the mind of the author that what is right and good is destined to triumph over what is wrong and bad. Disorder shall in the long run give place to order, and disunion to union.

4. The fourth NINE, undivided, shows its subject solitary amidst the (prevailing) disunion. (But) he meets with the good man (represented by the first line), and they blend their sincere desires together. The position is one of peril, but there will be no mistake.

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.4

Estranged and alone, he meets a great man.
He gives his allegiance
   and danger passes without harm.

[Christensen] 九 四﹕ 睽 孤 遇 元 夫 交 孚 厲 无 咎 Fourth 9: Single because of disagreements, now meeting her original husband, interacting in confidence. Although there are harsh words, [meeting] is not a mistake.

[Pearson] Nine in the fourth place: The cross-eyed loner meets a good person. With mutual trust, there is danger but no blame.

[Redmond] 38.4 Separated and orphaned, first falls in with a conscripted laborer. Handing over captives, harshly, but not blameworthy. 九四睽孤. 遇元夫. 交孚, 厲, 无咎.

[Smaller Symbolism] 4. 'They blend their sincere desires together, and there will be no error:'—their (common) aim is carried into effect.

[Legge] Line 4 has no proper correlate, and might seem to be solitary. But, as we saw on line 1, in this hexagram, correlates of the same class help each other. Hence the subjects of 4 and 1, meeting together, work with good will and success.

5. The fifth SIX, divided, shows that (to its subject) occasion for repentance will disappear. With his relative (and minister he unites closely and readily) as if he were biting through a piece of skin. When he goes forward (with this help), what error can there be?

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.5

Regrets will pass.
In that clan's temple, they eat meat.
What harm could come from going there?

[Christensen] 六 五﹕ 悔 亡 厥 宗 噬 膚 往 何 咎 Fifth 6: Regret disappears [because] one’s forefathers eat the meat [that they are offered as sacrifice]. How can it then be a mistake to go on?

[Pearson] Six in the fifth place: Regrets vanish. Ascending to the temple: divining, eating, leaving. What blame?

[Redmond] 38.5 Regret is gone. Their ancestors gnaw the diced meat. In going, how can there be blame? 六五悔亡. 厥宗噬膚. 往何咎?

[Smaller Symbolism] 5. 'With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'—his going forward will afford ground for congratulation.

[Legge] The place of 5 is odd, but the line itself is weak, so that there might arise occasion for repentance. But the strong 2 is a proper correlate to the weak 5. Five being the sovereign's place, the subject of 2 is styled the sovereign's relative, of the same surname with him, and head of some branch of the descendants of the royal house. It is as easy for 5, so supported, to deal with the disunion of the time, as to bite through a piece of skin.

6. The topmost NINE, undivided, shows its subject solitary amidst the (prevailing) disunion. (In the subject of the third line, he seems to) see a pig bearing on its back a load of mud, (or fancies) there is a carriage full of ghosts. He first bends his bow against him, and afterwards unbends it, (for he discovers) that he is not an assailant to injure, but a near relative. Going forward, he shall meet with (genial) rain, and there will be good fortune.

110101 changing to 110101

Matching Line in Adjacent Hexagram: 37.6

Estranged and alone, he sees a pig covered in mud:
   A carriage full of men of Gui.
First he draws his bow, then he puts it by:
   Not plunder but marriage.
Going forward, one encounters rain
   and then good fortune.

[Christensen] 上 九﹕ 睽 孤 見 豕 負 塗 載 鬼 一 車 先 張 之 弧 後 說 之 弧 匪 寇 婚 媾 往 遇 雨 則 吉 Top 9: Estranged and lonely you see a pig with mud on its back and a chariot full of devils. First you draw your bow, but then loosen it [because you realize] that they are not bandits but are a wedding [party]. [Even if you] meet rainfall it is good to go on.

[Pearson] Nine at the top: The cross-eyed loner meets a muddy pig and a cart filled with imps. First, draw the bow. Later, unstring it. If, at dusk, there is no enemy, there will be plenty.

[Redmond] 38.6 Opposed and orphaned, sees a pig with mud on its back. Ghosts carried in a cart. First, draw his bow; after, sets down the bow. Not bandits, but a marriage match. When going, if caught in the rain, then auspicious. 上九睽孤, 見豕負塗. 載鬼一車. 先張之弧; 後說之弧. 匪寇婚媾.往遇雨則,吉.

[Smaller Symbolism] 6. 'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.

[Legge] Line 6 is an even place, and yet the line is strong;—what can its subject effect? He looks at 3, which, as weak, is a proper correlate; but he looks with the evil eye of disunion. The subject of 3 appears no better than a filthy pig, nor more real than an impossible carriage-load of ghosts. He bends his bow against him, but he unbends it, discovering a friend in 3, as 1 did in 4, and 5 in 2. He acts and with good luck, comparable to the falling rain, which results from the happy union of the yang and yin in nature.

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