The Study on Danchijeom(｢斷時占｣) and “Hado”(｢河圖｣)･“Naksu”(｢洛書｣) of Yi Joo-Cheon(李柱天)

Abstract

In this thesis, Yi Ju-Cheon(李柱天)’s Dansijeom(「斷時占」) was examined. Dansijeom(「斷時占」) can be said to be one of Saju(四柱)･Myeongrihak(命 理學). Yet, it doesn’t harmonize with his being a Confucian intellectual. Accordingly, Yi Ju-Cheon(李柱天) thoroughly investigated Dansijeom(「斷 時占」) because he thought that one could reach the highest stage of I-ching(「周易」) and Shujing(「書經」) “Hongfan”(｢洪範｣)｣ of after going through the lowest stage of Dansijeom(「斷時占」) and then “Hado”(｢河圖｣) and “Naksu”(｢洛書｣). Regarding “Hado”(｢河圖｣) and “Naksu”(｢洛書｣), Yi Ju-Cheon(李柱天) usually mentioned imperfect “Naksu”(｢洛書｣). He was interested in “Naksu”(｢洛書｣) in this way because Dansijeom(「斷時占」) was raunch and incomplete. The number nine in “Naksu”(｢洛書｣) is connected to Gusung(九星) and Gugung(九宮), etc. And Gusung(九星) and Gugung(九宮) are also linked imperfectly to Bagua(八卦), Wuxing(五行), Fangwei(方位), Tianggan(天干), and Dizhi(地支). Through this, we can imagine what Yi Ju-Cheon(李柱天) was like who intended to pursue all the things in the world. Yi Ju-Cheon(李柱天) created “Dansijeom fortune-telling method”(｢斷時 占 占法｣) and put it at the end, which made it possible for people to practice divination. It counterpoints the fact that Chu Hsi(朱熹) placed “Shiyi”(｢筮儀｣) at the beginning of Zhouyibenyi(「周易本義」). In “15 Goe Cheongan Ohaeng Gilhyung”(｢十五卦天干五行吉凶｣), Ipgil (立吉), Iphyung(立凶), Wagil(臥吉), and Wahyung(臥凶) were considered to be similar to Gil(吉)･Hyung(凶)･Hoe(悔)･Ryn(吝) in I-ching(「周易」). It shows that what Yi Ju-Cheon(李柱天) sought was not only in Dansijeom (「斷時占」) but also in I-ching(「周易」).