Liulichang and Hong Daeyong, Three Dreamlike Encounters

Liulichang (琉璃厂) · Kim Min-geol · Hanyang University

Key Takeaways!

◆ Location: Nan Xinhua Street, Xicheng District, Beijing

◆ Operating Hours: 24 hours a day (individual store hours vary) ◆ Closed: Open year-round (individual store closing days vary)

◆ Admission Fee: No separate entrance fee

◆ Getting There: By bus: Take lines 6, 102, 106, 109, or 603 and get off at the Liulichang stop.

By subway: Take Line 2 to Hepingmen Station.

Introduction

Around 5 PM on December 26, 2014, before the lingering impression of my first encounter with Beijing had faded after leaving the National Museum, the visit to Liulichang Cultural Street (琉璃廠 文化路), which was scheduled for the following evening, was moved up to that same evening to maximize the efficiency of the itinerary. In the car heading from the National Museum to Liulichang, optimistic thoughts of 'it's better to get the bad news first' clashed with pessimistic thoughts of 'getting the bad news first hurts more.' 2. Liulichang and Hongdaeyong, Three Dreamlike Encounters: Liulichang. I managed to calm my increasingly confused mind by taking out the research materials and carefully reading the presentation draft. This was because I could not properly engage in the upcoming meeting with an anxious heart. Liulichang Street, where about 100 bookstores and art galleries are concentrated along a road stretching about 800m from east to west. I was about to encounter Damheon Hongdaeyong (湛軒 洪大容, 1731~1783), who had walked there about 250 years ago. I had to calm myself down even more, as I needed to understand his dreams and life by visiting the places he had been and the records he left behind during his lifetime. Upon arriving in Liulichang, I immediately led the Sarangbang field trip team to the monument located at the intersection of Liulichang East Street and West Street. Standing alone in the cold wind, facing visitors next to the monument, experiencing the atmosphere of the site eased my tension slightly. With a calmer mind, focusing on the reason why the meeting between Liulichang and Hongdaeyong in 1766 became a point of interest, I began the second encounter between Beijing and Sarangbang in 2014.

Tracing the Encounter Between Liulichang and Hong Daeyong in the 18th Century

Liulichang, now known as a tourist attraction in Beijing, China, was originally the site of state-owned kilns during the Yuan and Ming dynasties, where glazed tiles and bricks for the imperial palace were manufactured (Beijing Tourism Administration 2014). As it was a place for manufacturing items used in the sacred space inhabited by the Chinese Emperor, revered as the Son of Heaven, access was restricted, and many prohibitions were in place, especially during the firing of tiles. Even full-time technicians were provided with four months' worth of food supplies and were not allowed to leave once inside (SaHaengrok Historical Journeys 2014). Liulichang, where ancient China's cutting-edge manufacturing, overseeing the East Asian world order, was concentrated, transformed into a cultural space selling antiques during the Qing dynasty's golden age, known as the "Kangxi-Qianlong Reign" (康乾治世). Particularly, as Emperor Qianlong commissioned the compilation of the Siku Quanshu (四庫全書), a Chinese encyclopedia, booksellers from various regions gathered in groups, establishing bookstores. Liulichang thus evolved into an intellectual hub frequented by intellectuals representing the Qing dynasty, such as Han Chinese officials and independent scholars (Beijing Tourism Administration 2014). Joseon envoys visiting Qing China in the 18th century also visited Liulichang, a melting pot of knowledge traversing the Middle Kingdom, to interact with Chinese intellectuals and import a large volume of books, striving to ensure Joseon did not fall behind the rapidly changing global knowledge order.

Hong Daeyong was a leading Silhak scholar of the 18th-century Bukhak (Northern Learning) school and the foremost pioneer who breathed life into Joseon society, which was suffocating under the dogmatic rigidity of Neo-Confucianism. Born in what is now Cheonan City, South Chungcheong Province, Hong Daeyong gave up the civil service examination at the early age of twelve and studied ancient texts for over ten years. In his twenties, he returned to his hometown and focused on astronomy, building self-winding clocks and armillary spheres, and establishing an astronomical observatory (Museum of Silhak 2014). The reality of 18th-century Joseon was that the vast majority of the ruling elite, who dominated Joseon's political, economic, cultural, and intellectual order, remained trapped in abstract debates, unable to escape the paradigm of the theory of li and qi (理氣論) debated by Toegye Yi Hwang and Yulgok Yi I in the 16th century. Hong Daeyong was an outsider who did not ascend to the core of 18th-century Joseon political power, but he can be considered an outlier who advocated for the theory of Earth's rotation and the infinity of the universe without the aid of Western modern science, which was rapidly spreading due to the Industrial Revolution.

Hong Daeyong's travelogue after visiting Liulichang is filled with the passion for "novelty" and "knowledge" of a Silhak scholar who challenged the traditional knowledge order of late 18th-century Joseon, dominated by the ideology of "Sojunghwa" (小中華, Little China) and the Northern Expedition theory, and became interested in Western natural sciences and the Bukhak theory. Furthermore, the passion Hong Daeyong harbored led him to encounter unexpected limitations or discover new possibilities depending on the "encounters" he had. For this field trip, I immersed myself in the task of vividly recreating Hong Daeyong's experiences to the best of my ability, using my imagination to contemplate the possibilities and limitations of an intellectual living in a turbulent era. As a result, I focused on the encounters between Hong Daeyong and the Western priest Jean-Joseph-Marie Amiot, the Chinese prince Yang Xun, and the Chinese scholar Yan Cheng, which took place in the Liulichang area in the 18th century, centered around "novelty" and "knowledge." I began to listen to the stories embedded in Liulichang, which is about the same length as Seoul's Insadong Street, while recalling in my mind three scenes, each divided into dramatic moments, reconstructing his three encounters.

2. Liulichang and Hong Daeyong, Three Dreamlike Encounters: Liulichang The First Dreamlike Encounter_Meeting Western Priest Jean-Joseph-Marie Amiot at the Church of the Lord of Heaven Scene #1. Hong Daeyong heading to the Church of the Lord of Heaven after arriving at Liulichang

On January 9, 1766, Hong Dae-yong decided to visit the Catholic Church, famous for its collection of rare Western objects, and obtained permission from the priest with a sincere letter and a gift, heading to the Southern Church (南堂), which was closest to the envoy's lodging (Jeong Min 2014, 204). As he walked towards the Catholic Church, Hong Dae-yong reflected on the past two months since leaving Gyeongseong for Beijing. In early November of the previous year, with the crisp autumn air stinging his nose, Hong Dae-yong set off for Beijing, leaving behind his family and relatives who wished him well. With each step, his hometown receded along with the shrinking walls of Hanyang, and beyond the Liaodong plains across the Yalu River, the border between Joseon and Qing, a foreign land (異域) he had never seen before approached. For Hong Dae-yong, parting with the familiar and meeting the unfamiliar was akin to the longing and anticipation he had long held for his journey to China.

Unable to see the Great Wall of Qin Shi Huang,

I have abandoned the heroic ambition of a man.

With few fishing boats in the winding bends of the lake,

I laugh at this life, clad only in a straw raincoat (Hong Daeyong 2001, 19).

Reciting the poem left by Master Nongam and reflecting on his own feelings upon embarking on the journey to China, Hong Daeyong returned to reality and, after arriving in Beijing and recovering from his travel fatigue, pondered the reasons for choosing the Church of the Lord of Heaven as his first destination. Hong Daeyong recalled the "Travelogue of the Envoys to China" (燕行日記) written by No-gajae Kim Chang-eop (老稼齋 金昌業, 1658~1722), a prominent Joseon scholar of the 17th century and Master Nongam's younger brother. After Master No-gajae left his travelogue, the Church of the Lord of Heaven became a must-visit spot for Joseon envoys. This was because records described curious Western objects there, such as eyeglasses that made distant stars appear close like beans, and musical instruments that produced sound when stepped upon, which stimulated the curiosity of Joseon envoys (SaHaengrok Historical Journeys 2014). If Master No-gajae's records were accurate, Hong Daeyong thought, the Church of the Lord of Heaven would be a place embodying "novelty" and "knowledge" from beyond Qing. In his youth, despite his parents' disappointment, Hong Daeyong had abandoned the civil service examination early on and left his hometown to study ancient texts. 2. Liulichang and Hong Daeyong, Three Dreamlike Encounters: Liulichang He sought a teacher and, amidst the suspicion and indifference of the villagers, built self-winding clocks and armillary spheres and established an observatory. "I must see it, and I must know what it is." This is what Hong Daeyong repeatedly told himself as he meticulously and earnestly prepared the letter and gift to persuade the Jesuit priests, who had become weary of the rudeness of Joseon envoys—such as touching things without permission, spitting on the floor, and smoking—at the Church of the Lord of Heaven after the envoys of Nongam and No-gajae visited (Jeong Min 2014, 203-204).

Scene #2. Hong Daeyong and Jean-Joseph-Marie Amiot, Trapped by Communication Barriers

Lost in thought throughout his journey from the lodging, Hong Daeyong quickened his pace as the pointed spire of the South Church of the Lord of Heaven came into view. Soon, the church building, surrounded by walls adorned with Western-style paintings, fully revealed itself. Entering the South Church with his companions, Hong Daeyong was mesmerized by the vibrant Western paintings, so lifelike that they could be mistaken for real people. As he was informed of the arrival of the priests managing the South Church, Hong Daeyong snapped back to reality and headed to the entrance to greet them courteously. Two priests, one short and stout for a Westerner, and the other, responded politely to the respectful greetings of Hong Daeyong and his party. Later, Hong Daeyong recorded his first impression of the priests of the Church of the Lord of Heaven in his travelogue as follows:

Yu Song-ryeong was sixty-two years old, and Po U-gwan was sixty-four. Yu Song-ryeong wore a dark blue (亮灆) official's hat, indicating a second-rank official position, and Po U-gwan wore a grey (暗白) hat, indicating a sixth-rank position. Therefore, Song-ryeong sat above U-gwan despite being younger. Both men had shaved their heads and wore Hu Fu (胡服, clothing of the northern peoples) all over their bodies. They were distinguishable from Chinese people, and although their beards and hair were white with age, their faces had the vigor of youth, and their deep, fierce eyes with their yellow irises seemed to pierce the observer with an unusual spirit (Hong Dae-yong 2001, 160).

"Despite offering a gift that might be considered a bribe, why am I not drawn to these great men who have forgiven the rudeness of the Joseon envoys and granted permission for Hong Daeyong's party to visit the Church of the Lord of Heaven?" In this first encounter, Hong Daeyong felt a sense of otherness, described as a 'peculiar spirit in their yellow eyes,' from the two priests, Amiot and Poure, and tried to dismiss it as the usual reserve one feels when meeting strangers for the first time. He reasoned that it was even more so given that they were Westerners from a distant land whom he had never met before. To overcome the awkwardness of the first meeting, Hong Daeyong asked Hong Myeong-bok, who accompanied him as an interpreter, to initiate a conversation with Amiot. However, they found it quite frustrating as there were many things they could not communicate. They exchanged only trivial details in broken Chinese, such as how far Amiot's hometown was from Qing, how long he had been in Qing, and whether he knew Chinese characters (Jeong Min 2014, 216).

Just as the conversation was becoming dull and listless, Hong Dae-yong found a reason to continue the dialogue, even if communication was difficult, upon hearing that Yu Song-ryeong was the director of the Imperial Observatory (欽天監, the national astronomical observatory established during the Ming and Qing dynasties in China), the chief official in charge of the Chinese Imperial Observatory. Noticing Hong Dae-yong suddenly regaining his energy, Hong Myeong-bok cleverly pointed to Lee Deok-seong, an official from the Directorate of Astronomy (書 雲觀, the astronomical observation office during the Joseon Dynasty) who had accompanied them, and said that he wanted to learn astronomical observation methods from Yu Song-ryeong. Hong Dae-yong's main interest was astronomy, so he intended to use this as a pretext to continue the conversation with Yu Song-ryeong. Fortunately, Lee Deok-seong did not understand the Korean language and thus did not grasp the intention, and fortunately, Yu Song-ryeong politely declined the offer. Hong Dae-yong seized the opportunity as the topic of conversation naturally shifted, and through Hong Myeong-bok, he explained the theory of infinite universe from his work "Discussions on Astronomy between Joseon and Qing" (醫山問答), the culmination of his astronomical research to which he had dedicated his youth, to Yu Song-ryeong. The movement of the heavens is similar in form to the rotation of the Earth, and therefore

It is unnecessary to speak separately. The Earth, with a circumference of 90,000 li, rotates once a day

at a speed as fast as a whirlwind. The stars in the sky appear to be only a radius away from Earth, but in reality,

their distance is unfathomable, possibly tens of millions of billions of li. Furthermore, beyond the stars, there are more stars.

The sky is endless, and the stars are infinite. The circumference of the sky

is immeasurably vast. Considering the speed of rotation per day,

even thunderbolts or cannonballs cannot match it. This cannot be calculated with precise

calendars, nor can it be fully explained, no matter how eloquent one is. It is illogical for only the sky to be in motion;

many words are not needed (Hong Daeyong 2008, 70-71).

There is no need for further explanation. It is illogical for only the sky to be in motion;

many words are not needed (Hong Daeyong 2008, 70-71).

Scene #3. Hong Daeyong Playing Joseon Melodies on a Pipe Organ

Hong Daeyong, who had harbored a glimmer of hope thanks to Hong Myeong-bok's wit, was ultimately met with disappointment upon hearing Amiot's response. It was largely Hong Daeyong's fault for overestimating Hong Myeong-bok's ability to fully comprehend his scientific ideas and accurately convey his intentions. Before discussing the linguistic barrier between Hong Daeyong and Amiot, there needed to be a foundation of intellectual understanding between Hong Daeyong and Hong Myeong-bok. Even if Hong Myeong-bok managed to understand and relay the message to Amiot, there was no way of knowing if Amiot had accurately grasped Hong Daeyong's cosmology. The communication between Amiot and Hong Myeong-bok presented a dual challenge of linguistic and intellectual understanding, yet there was no one present at the time who could untangle the threads of conversation between Hong Daeyong, Hong Myeong-bok, and Amiot. 2. Liulichang and Hong Daeyong, Three Dreamlike Encounters: Liulichang Unable to blame Hong Myeong-bok, who was caught between the two astronomers, Hong Daeyong eventually gave up on the conversation with Amiot and decided to tour the Church of the Lord of Heaven. Amiot, perhaps tired from the lengthy conversation whose meaning he did not fully grasp, readily offered to guide the party. Hong Daeyong was considerably disappointed that his encounter with the Church of the Lord of Heaven, which he had expected to embody "novelty" and "knowledge" as described in Master No-gajae's travelogue, was unfolding so blandly.

Just as that disappointment was about to turn into displeasure, as the paintings of Westerners with their hair unbound, visible throughout the Church of the Lord of Heaven, reminded him of the 'peculiar spirit in their yellow eyes' he had felt upon first meeting Amiot, Hong Daeyong's eyes fell upon a peculiar object placed on a high platform railing, built against the interior wall of the building.

Generally, the mechanism of this instrument produces sound by utilizing wind, and the method of utilizing wind

is similar to that of a bellows. The windpipe is located on the eastern side,

and when the bellows are pressed, the leather gradually expands, opening holes in various corners automatically

to fill the windpipe with air. When the bellows are released, the holes through which the air entered are automatically closed, and the air is forcefully pushed towards the bottom of the pipe.

Although there are holes at the bottom of the pipe, small stoppers are used to firmly

seal them. Therefore, after pressing the lever to open the windpipe and allow the bellows to inflate,

the air flows through, producing sound. The pitch of the sound varies according to the size and length of the pipes.

Although the interior of the pipes could not be examined, the general construction could be inferred from the exterior.

I described the mechanism of sound production to Jean-Joseph-Marie Amiot, and Amiot responded with a smile, confirming its accuracy (Hong Daeyong 2001,

I described the mechanism of sound production to Jean-Joseph-Marie Amiot, and Amiot responded with a smile, confirming its accuracy (Hong Daeyong 2001,

confirming its accuracy (Hong Daeyong 2001,

165).

Upon hearing Yu Song-ryeong's explanation that it was a type of music played when sacrificing to the Heavenly Lord (天主), whom Westerners worship, Hong Dae-yong recalled the rare Western musical instruments he had read about in Scholar No Gae's "Yeonhaengnok" (Record of a Journey to Beijing). "I must see it and find out what it is." To Yu Song-ryeong, who hesitated to grant his request to play the instrument, Hong Dae-yong repeatedly pleaded. Finally gaining his consent, Hong Dae-yong played Joseon melodies on the instrument. Though it was a day that left everyone exhausted due to the unfamiliar encounter and the unsuccessful conversation, a faint smile flickered on the lips of Yu Song-ryeong and the Joseon delegation, including Hong Myeong-bok, who heard the melodies. Hong Dae-yong, playing the melodies himself, also wore a faint smile. The Second Dreamlike Encounter_Meeting Yang Hun at Jin Gae's Shop Scene #1. Hong Dae-yong meets Yang Hun at a shop in the Yulichang area. 2. Yulichang and Hong Dae-yong, Three Dreamlike Encounters: Yulichang January 10, 1766 Hong Dae-yong heads to a shop run by a merchant named Jin Gae to see another rare Western item called a "Munshijong" (a type of clock) (Jeong Min 2014, 187). Although Hong Dae-yong was tired from the previous day's communication difficulties with Father Yu Song-ryeong at the Catholic Church, the frustration and regret were alleviated by playing a Western instrument. Thus, he set out again with renewed anticipation for 'novelty' and 'knowledge.' This Western item, which announces the time by making a sound, was expected to be quite useful for his astronomical research upon returning to Joseon after his mission, so his anticipation was particularly high. Yang Hun, who possessed the item, was Chinese, so Hong Dae-yong, having studied Chinese intermittently, could converse with him in Chinese, and if necessary, resort to written communication using his Hanja skills, thus avoiding the misfortune of not being understood. Furthermore, Yang Hun was the great-grandson of Emperor Kangxi, who led the Qing Dynasty to its zenith. Thus, through the Munshijong, an opportunity arose for intellectual exchange with a descendant of the emperor who ruled China. Meeting Yang Hun, a descendant of the Chinese imperial family, after meeting a Western priest, Hong Dae-yong was reminded once again of Scholar Nongam's poem, feeling that the fragments of his 'dream' of pursuing 'breadth' were gradually coming together. Every moment of his journey to Beijing was filled with experiences that Hong Dae-yong, who had rejected the rigid confines of Neo-Confucianism since childhood, had eagerly awaited. Following Jin Gae's guidance, Hong Dae-yong entered a small room inside the shop and was greeted by Yang Hun, who rose from his seat to welcome him. Later, Hong Dae-yong recorded his first impression of Yang Hun in his "Yeonhaengnok" as follows: Yang Hun was 31 years old, with a ruddy complexion and no beard; he was large in build,

and lacked a refined elegance, but possessed a generous and

solemn demeanor, not prone to idle chatter or laughter, and responded as if conversing with an old friend.

This was perhaps due to the inherent nature of the Manchu people (Korea Classic Comprehensive DB 2014).

Although Hong Dae-yong was startled by Yang Hun's imposing physique and stern appearance, he discerned Yang Hun's character from his respectful attitude towards a scholar attending the Joseon mission, despite his high status as a Chinese imperial descendant, and his hearty laughter. This led him to recall the officials in Hanyang who vehemently advocated for "Respect Ming, Destroy Qing" (崇明滅淸), proclaiming, "Since the Ming Dynasty, China has been nonexistent." He wondered, 'If the esteemed masters of Neo-Confucianism had participated in the journey to Beijing, would their perspective on the world not have broadened even slightly?' 'Would they have realized how futile and precarious the calls for a punitive expedition against the Qing were, given the Qing's power?' As he pondered these questions in his mind, the answer seemed distant. Returning to the present moment with Yang Hun, Hong Dae-yong initiated a conversation by asking about Yang Hun's reading habits. Yang Hun replied that he had been solely focused on archery, horsemanship, and learning Chinese and Mongolian, and had read nothing beyond the Four Books and the Book of Odes (Jeong Min 2014, 187). Realizing he had chosen an unsuitable topic, Hong Dae-yong addressed Yang Hun, who lamented his lack of scholarly pursuits, with the following words:

"The Way of humanity lies in the heart, not in letters; the Way of fellowship lies in character

(質), not in rhetoric (文). Many in the world who read extensively and write well often deceive others and fabricate falsehoods, losing their innate

nature (天眞). What is so valuable about that?"

(Korea Classic Comprehensive DB 2014). Scene #2. Hong Dae-yong and Yang Hun's Encounter, Oscillating Between Awkwardness and Heartiness Impressed by Hong Dae-yong's assertion in their first meeting that the Way of humanity depends on character rather than scholarship, Yang Hun tried to liven the mood by bringing out a lavish spread of wine and food. However, Hong Dae-yong, unaccustomed to revelry and intoxication, repeatedly declined Yang Hun's offer of a drink, citing Joseon's drinking policies and his own low tolerance for alcohol (Jeong Min 2014, 188). As Yang Hun began to show signs of displeasure, Hong Dae-yong reluctantly took a single sip of wine and refused any more, finding the strong alcohol and its aroma dizzying and unable to eat much of the unappetizing food (Jeong Min 2014, 188). The mood for drinking having dissipated, Yang Hun had the table cleared and sat in silence with Hong Dae-yong, smoking. Hong Dae-yong, who had been sitting in silence for a while, noticed two pouches hanging from Yang Hun's waist. Noticing Hong Dae-yong's gaze, Yang Hun untied the pouches and showed him their contents. One was an object called an "Ilpyo" (日表), a sundial whose shadow indicated the time, and the other was a "Mun-jong" (門鐘), which chimed to announce the hour. Hong Dae-yong's curiosity was immediately piqued by the Ilpyo and Mun-jong, and he abruptly asked Yang Hun if he could borrow them for a few days. Anyone could see that Yang Hun might have thought, "He shows no interest in the lavish spread of food and wine I prepared, which was meant to make him feel comfortable, yet he rudely asks to borrow expensive and rare Western items! What an impudent person!" This was a situation where Yang Hun could have retorted. However, Yang Hun did not take offense at Hong Dae-yong's curious request; instead, he was pleased that the awkward silence had been broken and lent him the Ilpyo and Mun-jong without hesitation (Jeong Min 2014, 189). Hong Dae-yong immediately grasped the working principles of the Ilpyo and Mun-jong and later recorded them in detail as follows:

(Korean Classics Comprehensive DB 2014). Scene #2. Hong Dae-yong and Yang Hon's Meeting, Oscillating Between Awkwardness and Exuberance. Yang Hon, impressed by Hong Dae-yong's assertion in their first meeting that a person's worth lies in their character rather than their scholarship, attempted to liven the mood by bringing out a lavish spread of food and drinks. However, Hong Dae-yong, unaccustomed to revelry fueled by alcohol, repeatedly refused Yang Hon's offered cups, citing Joseon's policies on alcohol consumption and his own inability to hold his liquor (Jeong Min 2014, 188). As Yang Hon began to show signs of displeasure, Hong Dae-yong reluctantly took a single sip of wine and refused further drinks. Overwhelmed by the strong alcohol and its aroma, he felt dizzy and could not eat much of the unappetizing food (Jeong Min 2014, 188). Ultimately, with his enthusiasm for drinking extinguished, Yang Hon had the table cleared and sat in silence with Hong Dae-yong, smoking tobacco, creating a peculiar situation. Although they could communicate, the issue this time was alcohol.

Striking three times signifies the exact hour of Weishi (未時); striking twice consecutively indicates the second Ke (二刻). The method of inquiry is as follows: gently touch the small handle (柄), and the bell will chime. Even if asked repeatedly, the number of chimes does not change. After a short while, if asked again, it strikes three times consecutively, indicating the third Ke (三刻). The number of chimes varies according to the hour and the Ke, and it does not chime if not asked. I heard that this is a Western product, considered extremely ingenious among timekeeping devices (時器, meaning clock) (Korea Classic Comprehensive DB 2014).

Striking three times signifies the exact hour of Weishi (未時); striking twice consecutively

indicates the second Ke (二刻). The method of inquiry is as follows: gently touch the small handle (柄), and the bell

will chime. Even if asked repeatedly, the number of chimes does not change. After a short while, if asked again,

it strikes three times consecutively, indicating the third Ke (三刻). The number of chimes varies according to the hour and the Ke,

and it does not chime if not asked. I heard that this

is a Western product, considered extremely ingenious among timekeeping devices (時器, meaning clock) (Korea Classic Comprehensive DB 2014).

is extremely ingenious among timekeeping devices (時器, meaning clock) (Korea Classic Comprehensive DB 2014).

Scene #3. Hong Dae-yong exchanges greetings with Yang Hun even after returning home. Although it was a brief encounter dominated by an unexpected awkward atmosphere, Yang Hun, deeply impressed by Hong Dae-yong's upright integrity, attempted to give him a gift, promising to meet again. Hong Dae-yong politely declined, stating he would only cherish the gratitude for Yang Hun's generous hospitality towards a humble scholar from a distant land. Nevertheless, Yang Hun conveyed his intention to send a gift of a "Mun-jong" (a type of bell clock) worth over 100 gold pieces through Jin Gae. Hong Dae-yong refused the gift, leading to a peculiar scene where the "Mun-jong" sent by Yang Hun was returned twice to Jin Gae's shop (Jeong Min 2014, 190-195). This time, Jin Gae found himself in an awkward position, caught between Hong Dae-yong and Yang Hun. Finally, yielding to Yang Hun's sincerity and Jin Gae's distress, Hong Dae-yong returned to Joseon with the "Mun-jong" as a gift. Later, through the subsequent mission to Beijing, he sent a letter to Yang Hun inquiring about his well-being, along with the broken "Munshijong" (Jeong Min 2014, 197). Although their meeting was brief, Hong Dae-yong, recalling Yang Hun's hearty laughter and his persistent and generous hospitality, included Yang Hun's reply in "Gyenam Cheokdok" (薊南尺牘), a collection of letters received from Qing literati during his Beijing sojourn.

After we parted, time has passed, and reflecting on our meetings in Yanqing, how can I bear this distant longing? I am unworthy and straightforward, yet I received your kind friendship despite my ignorance. However, as we are separated, each falling in a corner of the sky, my heart aches, and I cannot forget you. Recently, I received your letter and was overjoyed to learn of your increasing fortune. Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

After we parted, time has passed, and reflecting on our meetings in Yanqing, how can I bear this distant longing? I am unworthy and straightforward, yet I received your kind friendship despite my ignorance. However, as we are separated, each falling in a corner of the sky, my heart aches, and I cannot forget you. Recently, I received your letter and was overjoyed to learn of your increasing fortune. Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

I am unworthy and straightforward, yet I received your kind friendship despite my ignorance. However, as we are separated, each falling in a corner of the sky, my heart aches, and I cannot forget you. Recently, I received your letter and was overjoyed to learn of your increasing fortune. Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

However, as we are separated, each falling in a corner of the sky, my heart aches, and I cannot forget you. Recently, I received your letter and was overjoyed to learn of your increasing fortune. Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

Recently, I received your letter and was overjoyed to learn of your increasing fortune. Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

Moreover, you have sent numerous generous gifts from afar; refusing them would be impolite, so I can only express my gratitude. The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

The "Munshijong" you sent will be repaired by a skilled craftsman and then returned to you when the time is right. I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

I cannot yet determine when that will be. In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

In recent years, I have been doing adequately. I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

I live quietly and associate with friends. I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

I am merely conveying this through correspondence. Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

Due to recent official duties, I must conclude this letter. I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

I send a few humble items as a token of my regards. Sincerely, Yang Hun (Jeong Min 2014, 198).

Sincerely, Yang Hun (Jeong Min 2014, 198).

The Third Dreamlike Encounter_Meeting the Chinese Scholar Yan Sheng on Yulichang Street Scene #1. Hong Dae-yong visits Chinese scholars encountered by Yi Gi-seong February 3, 1766 Hong Dae-yong, accompanied by the military officer Yi Gi-seong, hurried to meet two Chinese scholars residing near Yulichang. Unlike the encounters with Father Yu Song-ryeong at the Catholic Church or Yang Hun at Jin Gae's shop, this meeting was not initiated by Hong Dae-yong. It began on January 26th when Yi Gi-seong went to Yulichang Street to find a suitable pair of eyeglasses. Yi Gi-seong sought eyeglasses for an acquaintance with poor eyesight, enabling someone who could only see up close to see distant mountains, and someone who could only see distant mountains to see up close. The eyeglasses Yi Gi-seong was looking for were Western artifacts, typically introduced to Joseon through China, used by elderly yangban (aristocrats) with dim eyesight for prolonged reading (Jeong Min et al. 2013, 36). Since these eyeglasses were rare and expensive, affordable only to the wealthy and influential yangban in Joseon, Yi Gi-seong's plan was to find them on Yulichang Street, known for its numerous eyeglass shops. However, finding affordable and good-quality eyeglasses, which a mere military officer could purchase with his own funds, proved more difficult than Yi Gi-seong had anticipated. Still, thinking of his acquaintance suffering from poor vision, Yi Gi-seong did not give up and looked around. His gaze fell upon two Chinese scholars wearing eyeglasses. In his urgent need to acquire eyeglasses, Yi Gi-seong directly approached the two scholars, whom he had never met before, and offered to buy their eyeglasses. One of the scholars readily handed over his eyeglasses without hesitation and offered a sharp rebuke to Yi Gi-seong, who was attempting to pay him. Ashamed of his presumption regarding the scholars' honesty, Yi Gi-seong learned that they were from Zhejiang (浙江, Hangzhou, Zhejiang Province) and were staying in Ganjeong-dong (乾淨衕, a lane in Yulichang). Upon hearing this story, Hong Dae-yong, drawn by the integrity of the Chinese scholars, decided to meet them, an encounter not originally planned (Jeong Min 2014, 34).

Zhejiang is thousands of miles from here. If one does not consider the hardships of traveling thousands of miles for the imperial examinations, they must be deeply attached to fame and fortune (名利), so how can they have lofty aspirations and be worthy of conversation?

If one does not consider the hardships of traveling thousands of miles for the imperial examinations, they must be deeply attached to fame and fortune (名利), so how can they have lofty aspirations and be worthy of conversation?

So how can they have lofty aspirations and be worthy of conversation?

However, if you meet them again, observe their conduct carefully and convey my message:

A Joseon scholar has arrived. He heard of your reputation (聲問: fame) and wishes to meet you. Convey our intentions.

(Hong Dae-yong 2001. 205). 2. Yulichang and Hong Dae-yong, Three Dreamlike Encounters: Yulichang

Scene #2. Hong Dae-yong and Yan Sheng's Meeting of Minds Hong Dae-yong, after hearing the story about the eyeglasses from Yi Gi-seong, personally sought out the two Chinese scholars residing in Ganjeong-dong near Yulichang. Hong Dae-yong engaged in written conversations with Yan Sheng, who was thirty-five years old, Ban Jeong-gyun, who was twenty-five, and later joined by Lu Bi, who was forty-eight. They exchanged views on life and scholarship. In their first meeting, Hong Dae-yong recognized Yan Sheng's resolute character from his lean physique and strong bone structure. Hong Dae-yong pointed out that Yan Sheng's upright personality might be perceived as cynical due to his tendency to mock the world and disregard others, while simultaneously praising Yan Sheng's logical and articulate speech and writing, which sharply criticized the world's flawed principles (Jeong Min 2014, 45-46). Yan Sheng was deeply moved by Hong Dae-yong's sincerity in acknowledging his abilities while clearly identifying areas for improvement (Jeong Min 2014, 46-47). After recognizing the sincerity and consistency of each other's character, the friendship between Hong Dae-yong and Yan Sheng deepened immeasurably. Could both Hong Dae-yong and Yan Sheng have anticipated that their chance encounter would lead to such a profound connection? The letters exchanged between Hong Dae-yong and Yan Sheng just before Hong Dae-yong's departure from Beijing reveal a deep appreciation for their intellectual and emotional exchange, characterized by a profound understanding and empathy for each other's thoughts and feelings.

Upon closely examining your innate disposition (資稟), I find your vigorous spirit to be abundant, but perhaps lacking in

restraint. While your love for goodness is truly inexhaustible, your aversion to harshness may sometimes be excessive (已甚).

When you perceive wrongdoing, your capacity for tolerance may seem insufficient. Fortunately,

it is fitting that you examine yourself and correct any faults, and if none exist, then be even more

vigilant. My utmost wish is that your virtue be renewed daily, and that you receive a hundred blessings (Hong Dae-yong 2001. 438).

My utmost wish is that your virtue be renewed daily, and that you receive a hundred blessings (Hong Dae-yong 2001. 438).

While I do not claim to lack friends, I have rarely encountered those who can engage in scholarly discourse and mutually encourage each other's progress. Now, by chance, I have obtained a name in the civil service examinations and have come to the capital. It is sufficient to establish a scholarly relationship (交道) with you, and indeed, your scholarship is such that you can be called not only a beneficial friend but also a renowned teacher.

I cherish and value you, rejoicing in my heart and sincerely submitting to your wisdom. This is

because I have rarely encountered those who can engage in scholarly discourse and mutually encourage each other's progress. Now, by chance, I have obtained a name in the civil service examinations and have come to the capital. It is sufficient to establish a scholarly relationship (交道) with you, and indeed, your scholarship is such that you can be called not only a beneficial friend but also a renowned teacher.

Now, by chance, I have obtained a name in the civil service examinations and have come to the capital. It is sufficient to establish a scholarly relationship (交道) with you, and indeed, your scholarship is such that you can be called not only a beneficial friend but also a renowned teacher.

It is sufficient to establish a scholarly relationship (交道) with you, and indeed, your scholarship is such that you can be called not only a beneficial friend but also a renowned teacher.

You can be called not only a beneficial friend but also a renowned teacher.

I cherish and value you, rejoicing in my heart and sincerely submitting to your wisdom. This is because I have rarely encountered those who can engage in scholarly discourse and mutually encourage each other's progress. Now, by chance, I have obtained a name in the civil service examinations and have come to the capital. It is sufficient to establish a scholarly relationship (交道) with you, and indeed, your scholarship is such that you can be called not only a beneficial friend but also a renowned teacher. 2. Yulichang and Hong Dae-yong, Three Dreamlike Encounters: Yulichang

It is not merely the distant past that is a joy to behold, but rather the joy of associating with you, Your Excellency, by means of it.

Your Excellency often praises me excessively, which I find to be a fault, but I am not like the superficial people of this world. I know that I benefit greatly from you, Your Excellency.

However, I am not like the superficial people of this world. I know that I benefit greatly from you, Your Excellency.

I know that I benefit greatly from you, Your Excellency, but my conduct is rash, and your dignified and solemn demeanor is truly worthy of emulation.

My conduct is rash, and your dignified and solemn demeanor is truly worthy of emulation. My words are hasty and foolish, and your prudent and taciturn virtue is truly worthy of being a model.

My words are hasty and foolish, and your prudent and taciturn virtue is truly worthy of being a model.

Your prudent and taciturn virtue is truly worthy of being a model (Hong Dae-yong 2001. 440).

(Hong Dae-yong 2001. 440).

Scene #3. Hong Dae-yong deeply mourns the death of Eom Seong.

After returning to Joseon, Hong Daeyong continued to exchange letters inquiring about each other's well-being, only to learn that Eom Seong had succumbed to a terrible illness and passed away at the age of 36. Hong Daeyong also heard the story of Eom Seong, who, sensing his impending death, entrusted two poems to Hong Daeyong through the Joseon envoy before his return, while inhaling the fragrance of the ink gift that Hong Daeyong had given him. Although their bodies were far apart, the bond of understanding they shared was that of 'tian ya zhi ji' (天涯知己), a true friend at the ends of the earth. Now, as he mourned for Eom Seong, who had returned to the earth, Hong Daeyong could only gaze endlessly towards the west, shedding tears.

Joyful news arrives from Yanqing, as if from the distant East Sea.

The responsibility for Neo-Confucianism rests upon us; though in a foreign land, our hearts are one.

Our affection is no different from that of brothers, and our true friendship has remained steadfast and excellent.

We long to see each other but cannot; I weep in the autumn wind (Jeong Min 2014,

49).

I grieved at not being able to see your face, but rejoiced upon reading your thoughts.

This letter, sent from ten thousand li away, took over a year to reach me.

Encouragement requires good friends; it is regrettable to live alone in decline.

Approaching forty without renown, how can I bear to waste even a moment (Jeong Min 2014, 50).

21st Century Encounters: A Window and a Study Room

Remembering the meeting of the 21st-century window and the sarangbang

Recalling the encounters between the 21st-century Window Street and the study room participants, I tentatively 'recalled' Hong Dae-yong, and walking along Window Street with his spirit leading the way, I felt the faint breath of the intellectuals of East Asia in the 18th century who brushed past, crossed paths, and formed friendships. I then asked myself if I had truly resonated with Hong Dae-yong's intellectual curiosity and his gratitude for valuing relationships, which he consistently showed in his encounters with the Western priest Jean-Joseph-Marie Amiot, the Manchu prince Yangbin, and the Chinese scholar Eom Seong. Escaping the boisterous year-end party atmosphere typical of this time of year, the experience of quietly retracing Hong Dae-yong's footsteps along Window Street with my study room peers, with whom I had shared our dreams and knowledge over the past semester, was undoubtedly a memorable deviation from the ordinary. While heading to a restaurant for dinner on Window Street, I recall in the car, with a lighter heart, entering a bookstore on the street and striving to understand Hong Dae-yong, who carried the knowledge of the 18th-century world. ■

Let's watch and think together! Lee Ju-won: When I think of Window Street, I recall the cold weather, narrow alleys, and...

...Min-geol dodging the cars passing through those alleys while giving his presentation. I remember imagining how Hong Dae-yong might have felt visiting this place, following Min-geol's explanation.

Min-geol giving his presentation. I remember imagining how Hong Dae-yong might have felt visiting this place, following Min-geol's explanation.

I remember imagining how Hong Dae-yong might have felt visiting this place, following Min-geol's explanation.

memory.

Oh Seung-hee: The place had a unique tranquil atmosphere around sunset, and Min-geol's presentation fit it perfectly. As I listened to the interpretations of the three scenes from Hong Dae-yong's three encounters, I felt as if Min-geol had become Hong Dae-yong.

The place had a unique tranquil atmosphere around sunset, and Min-geol's presentation fit it perfectly. As I listened to the interpretations of the three scenes from Hong Dae-yong's three encounters, I felt as if Min-geol had become Hong Dae-yong.

As I listened to the interpretations of the three scenes from Hong Dae-yong's three encounters, I felt as if Min-geol had become Hong Dae-yong.

I felt as if Min-geol had become Hong Dae-yong. ^^

^^

Kim Yu-jeong: Window Street stretched east and west, centered on Nanhua Street (南新华街). Our exploration team first toured the western section and then moved to the eastern section, where Min-geol began telling us about the three encounters on Window Street.

Our exploration team first toured the western section and then moved to the eastern section, where Min-geol began telling us about the three encounters on Window Street.

where Min-geol began telling us about the three encounters on Window Street.

The atmosphere of the east and west sections was quite different. The western section, with its many bookstores, was livelier, while the eastern section, dominated by shops selling antiques and glass crafts, gave a more subdued impression. I imagined what Window Street might have looked like when the Joseon envoys visited in the 18th century. Was it not much busier then, with far more shops soliciting customers, people searching for goods, and haggling, creating a bustling scene? 2. Window Street and Hong Dae-yong: Three Dreamlike Encounters: Window Street

The western section, with its many bookstores, was livelier, while the eastern section, dominated by shops selling antiques and glass crafts, gave a more subdued impression. I imagined what Window Street might have looked like when the Joseon envoys visited in the 18th century.

Was it not much busier then, with far more shops soliciting customers, people searching for goods, and haggling, creating a bustling scene? 2. Window Street and Hong Dae-yong: Three Dreamlike Encounters: Window Street

creating a bustling scene? 2. Window Street and Hong Dae-yong: Three Dreamlike Encounters: Window Street

I imagined what Window Street might have looked like when the Joseon envoys visited in the 18th century. Was it not much busier then, with far more shops soliciting customers, people searching for goods, and haggling, creating a bustling scene? I discovered a Korean translation of 'Quotations from Chairman Mao Tse-tung' published in 1969 on this street. While I had seen editions with parallel Chinese and English text, this was the first time I had seen an officially published Korean version. It was fascinating that a book was published in Korean in Beijing at that time. I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

Was it not much busier then, with far more shops soliciting customers, people searching for goods, and haggling, creating a bustling scene? 2. Window Street and Hong Dae-yong: Three Dreamlike Encounters: Window Street

Was it not much busier then, with far more shops soliciting customers, people searching for goods, and haggling, creating a bustling scene?

people searching for goods, and haggling, creating a bustling scene?

haggling, creating a bustling scene?

I discovered a Korean translation of 'Quotations from Chairman Mao Tse-tung' published in 1969 on this street. While I had seen editions with parallel Chinese and English text, this was the first time I had seen an officially published Korean version. It was fascinating that a book was published in Korean in Beijing at that time. I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

I discovered a Korean translation of 'Quotations from Chairman Mao Tse-tung' published in 1969 on this street. While I had seen editions with parallel Chinese and English text, this was the first time I had seen an officially published Korean version. It was fascinating that a book was published in Korean in Beijing at that time. I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

While I had seen editions with parallel Chinese and English text, this was the first time I had seen an officially published Korean version. It was fascinating that a book was published in Korean in Beijing at that time. I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

It was fascinating that a book was published in Korean in Beijing at that time. I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

I also considered whether the Joseon envoys, in addition to their planned meetings, might have had such serendipitous encounters with good books and people, leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

leading to intellectual exchange and new intellectual stimulation before returning to Joseon. The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

The knowledge order of the 21st century is centered on the West, particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

particularly English, so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

so perhaps it is not as vibrant as Window Street was in the 18th century. However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

However, I wonder what changes Window Street might undergo if the center of the knowledge order were to shift back to China.

if the center of the knowledge order were to shift back to China.

Kim Sun-kyung: I remember Min-geol's presentation on the first day, where he passionately explained his encounters with Hong Dae-yong, Liu Songling, and Yang Hun.

and Eom Seong. Thanks to that, I think I was able to vividly look around the window, which I would have otherwise just passed by thinking, 'It's similar to Insadong in Korea.' Reading Min-geol's writing,

I felt that he had realistically depicted the three encounters as if he had experienced them directly.

Shin Bo-ram: I enjoyed reading your account of the relationship between 'newness' and 'knowledge' in each of Hong Dae-yong's encounters, which could sometimes be contradictory and sometimes complementary. This trip,

what newness and what understanding did it provide an opportunity for?

In the course of history, the exploration of Yuchang, a place of exchange for 'new things' that became a place of trade for 'old things', perhaps provided an opportunity to raise the question: for us living in the present age, not the 18th century,

what should be the relationship between 'knowledge' and 'newness'?

Lee Jae-seong: Arriving at Yuchang in the early evening, I felt like I had stepped onto the set of a Chinese drama with Chinese-style houses and streets lining the way. As I walked down that street, it was truly fascinating how Min-geol had reconstructed Hong Dae-yong's visit to Yuchang,

and it felt as if Hong Dae-yong himself was right beside me. The location and Min-geol's reconstruction harmonized well,

allowing me to feel Hong Dae-yong's aura. 2. Yuchang and Hong Dae-yong: Three Dreamlike Encounters: Yuchang References Beijing Tourism Bureau. "Tourist Attractions: Yuchang." http://visitbeijing.or.kr/detail.php?number=321&category

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─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij. Jeong Min. 2014. The Republic of Arts and Letters of 18th Century Sino-Korean Intellectuals: The Fujitsuka Collection at Harvard-Yenching Library. Paju: Munhakdongne.

Jeong Min, Park Seong-soon, Park Soo-mil, Park Hyun-gyu, Wang Zhenzhong. 2013. Beijing Yuchang: Cultural Hub of East Asia in the 18th-19th Centuries. Seoul: Minsokwon.

Korean Classics Database. "Classical Translations: Damheonseo." http://db.itkc.or.kr/itkcdb/mainIndexIframe.jsp (Accessed December 15, 2014). Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.

Hong Dae-yong. 2001. Pushing Open the Locked Gate of Shanhaiguan with One Hand: Hong Dae-yong's Beijing Travelogue <Eubyeong Yeonhaengnok>. Translated by Kim Tae-jun and Park Seong-soon. Seoul: Dolbegae.

─. 2008. Discussion of Things Between Heaven and Earth. Translated by Kim Tae-jun and Kim Hyo-min. Seoul: Jibij.