This material is a record of the literary exchange that took place during the Imsul mission of 1682 (the 8th year of King Sukjong), when the Joseon Tongsinsa began in earnest to serve as a cultural embassy. It is a manuscript transcribed in 1683 collecting the poems exchanged on the 29th day of the eighth month between Seong Wan (成琬, 1639-?), the mission's official writer (jesulgwan), Yi Dam-ryeong (李聃齡, 1598-1662) and Hong Se-tae (洪世泰, 1653-1725), who had travelled to Japan as envoys, and the Japanese Confucian scholar Yamada Genkin (山田原欽, 1666-1693). 'Tenna (天和)' is an era name used under the Tokugawa shogunate; the scroll records the poems that the Japanese Yamada Hiro (山田熙) exchanged (suchang, 酬唱) with the Joseon mission over two days, the 29th day of the eighth month and the 2nd day of the ninth month of 1682, the second year of Tenna. 'Suchang (酬唱)' means to compose and chant poems in response to one another. Though these men met across the geographical barrier of the sea, they felt no fear of each other's strangeness. As the line 'A poet of Joseon comes riding the raft and post-horse of the immortals, and wherever he goes he surely stirs fresh delight (仙査驛馬載詩人 到處定知發興新)' shows, for Japanese literati an encounter with the Joseon Tongsinsa offered a meaningful, absorbing and refreshing opportunity in many respects. Because these were meetings between people of two countries, between people of different ages, and between people conscious of cultural superiority and inferiority, and because parting followed the meeting so that its regret had to be voiced, the content of each work was inevitably somewhat circumscribed. Moreover, since the works were composed on the spot by men meeting for the first time, they have the simplicity of mutual praise. Yet this is one of the general characteristics of suchangshi rather than of this scroll alone, and the material is in no way inferior in content or value. It is also extremely precious in that it records little-known figures and that its works cannot be found in any other source. Materials on famous figures are not only abundant but are bound to become widely known; materials on obscure figures such as those appearing on this scroll mostly vanish without ever coming to light. If such materials are not transmitted, culture and history are bound to tilt toward the mainstream of an age and leave many blanks. Only when the materials of peripheral figures fill those blanks can culture and history grow rich and come closer to reality. In this respect the scroll has value as material supplementing the itinerary and activities of the Tongsinsa party dispatched to Japan in 1682, and follow-up research worthy of that value should be undertaken hereafter. [Translator's note]