SIDE BY SIDE
Compare mantic systems
Read systems against shared questions to identify common language, procedural differences and distinct limits.
| Dimension | 河图、洛书与九宫 ↗ | 卦气、纳甲与八宫 ↗ |
|---|---|---|
| Family | Divination and correlative foundations | Divination and correlative foundations |
| Inputs | Edition-specific image, number positions and caption | Hexagram sequence, seasonal mapping and stem-branch assignments |
| Procedural structure | Hetu-Luoshu diagrams arrange numbers spatially and interpret generation and change through yin-yang, the five phases, direction and cycles. The Nine Palaces coordinate number, time and position around a center and eight directions. | Najia inserts temporal signs into hexagram lines; the Eight Palaces arrange the sixty-four hexagrams through transformations and assign host-response positions; hexagram qi maps sequences onto annual and seasonal time. |
| Formation | Concepts attested early; familiar dot diagrams largely stabilized in the Song | Key formation in the Han with continued later development |
| Evidence labels | Textually documented · Traditional attribution · Contested lineage or date | Textually documented · Contested lineage or date |
| Texts | Zhouyi, Xici / Documents, Great Plan / Introduction to Yijing Learning | Jing Lineage Commentary on the Changes / Han-Wei Yijing commentaries and apocrypha / Huozhulin divination manuals |
| Limits | The dragon-horse and divine turtle are cultural origin narratives; early textual mentions do not prove that Song dot diagrams descended unchanged from Fuxi or Yu. | The full later algorithm should not be attributed point by point to the historical Jing Fang, and Najia does not mean exactly the same thing in every source. |
| Research question | Do labels, number sequences and directions agree across editions? | What role does the same hexagram play in different tables? |