Hong In-han hated the young Crown Prince. It had long been his ambition to see on the throne the son of the princess who had given up the project of becoming queen. He worked with all his might to have the fatal day put off, when the royal seals should be put in the hands of the prince. He was all the more dangerous as he was the prince’s uncle, and therefore more difficult to handle. When the aged king insisted upon giving up, this man said, “Not yet, you have many years more to reign,” and he succeeded in delaying the matter, hoping that something might intervene to prevent the consummation that he dreaded. At one time when the king called a clerk to record his decree that the Crown Prince, from that day, should assume the reins of power, Hong violently pushed the clerk away and prevented it. The officials were all in a state of trepidation over these high-handed proceedings, fearing that they might become compromised, but help was at hand. Sŭ Myŭng-sŭn memorialized the king and set forth this Hong in such a light that the king with a last effort asserted himself and the young prince became king. A near friend of Hong was banished as a hint that Hong himself might expect punishment if he persisted in making trouble. Early the next year more of Hong’s friends were banished. The aged king took the newly appointed King to the shrine of his foster father and made him swear that he would ever consider himself the son of that man rather than of his real father. The young man asked that the record of his father’s death be expunged from the official records and so they were taken outside the Northwest Gate and “washed” in the stream. In the third moon of 1776 the old man died. The new king is known by his posthumous title of Chöng-jong Tă-wang. He immediately raised his adopted father to the rank of Chin-jong Tă-wang and gave his real father the title Chang-hön Se-ja. The reign just ended had been rich in literary products. The names of same of the books published are: “How to deal with the native fever,” “The evil deeds of the Soron party,” “Conduct and Morals,” “Fortifications and Military Tactics,” “A Catechism of Morals,” “A reprint of the Confucian work So-hak-ji,” “An Abstract, in 100 volumes, of five important historical and geographical works.” This last was called the Mun-hön Pi-go.