SIDE BY SIDE
Compare mantic systems
Read systems against shared questions to identify common language, procedural differences and distinct limits.
| Dimension | 卦气、纳甲与八宫 ↗ | 蓍筮与《周易》 ↗ |
|---|---|---|
| Family | Divination and correlative foundations | Divination and correlative foundations |
| Inputs | Hexagram sequence, seasonal mapping and stem-branch assignments | Procedure edition, operation log and line values |
| Procedural structure | 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. | The received yarrow procedure repeatedly divides, sets aside, counts by fours and collects remainders to obtain line values six through nine. The primary hexagram, changing lines and resulting hexagram form the interpretive object. |
| Formation | Key formation in the Han with continued later development | Layered formation from Western Zhou through the Warring States |
| Evidence labels | Textually documented · Contested lineage or date | Excavated evidence · Textually documented · Traditional attribution |
| Texts | Jing Lineage Commentary on the Changes / Han-Wei Yijing commentaries and apocrypha / Huozhulin divination manuals | Zhou Changes and its Wings / Divination accounts in the Zuo Tradition and Discourses of the States / Tsinghua bamboo manuscript Shifa |
| Limits | 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. | The lineage of Fuxi, King Wen, the Duke of Zhou and Confucius is an influential traditional genealogy, not a straightforward conclusion of modern textual history. |
| Research question | What role does the same hexagram play in different tables? | How do moving-line conventions change the passage selected? |