The Book of Chronicles has three aspects: the interpretation of -Kings, the history of Israel, and the Chronicler's own theology. To define its literary genre, it is essential to clarify how they relate to one another. Exegetical literature may deal with historical events or theological issues, but it must be in the end constrained by the sacred text. Historiography may reflect exegesis of the text or the author's theological view, but it must finally be controled by historical events. Theological literature may make use of exegesis or historical report, but it is free from both in expressing the author's theology. In this article we discuss the first point: whether Chronicles is dependent on the text of -Kings, and if it is exegetical literature.
Firstly, we will deal with 1Chr 18-20, where large portions of material (David's treatment of Mephibosheth, his sin with Bath Sheba, and rebellions against him by Abshalom and Sheba) are omitted. It is often explained that, though the Chronicler basically follows the text of -Kings, he attempts to conceal unfavourable parts of David. However, the Chronicler does include such accounts elsewhere (1Chr 13, 21), and their absence can be better understood by his own thematic presentation of Saul-David and David-Solomon relationship. Moreover, in 1Chr 18-20, David's victories are consciously collected from various parts of in order to constitute a literary unit. It is placed immediately after the Davidic Promise (1Chr 17) to show the beginning of its fulfillment and God's blessing upon David.
Secondly, we will discuss additional materials in the reign of Jehoshaphat (2Chr 17-20). They cannot be regarded as theological interpretation or expansion of Kings' text, because they are totally unrelated to it and the Chronicler's evaluation of Jehoshaphat is opposite. Rather these additions form the Chronicler's own retributional pattern, and the Chronicler's control over the material is evident.
These analyses lead to a conclusion that Chronicles is essentially independent from the text of -Kings. Although the Chronicler uses the interpretation of the sacred text, he does so only as far as it is relevant to his theme. Therefore, Chronicles should not be seen as exegetical literature.

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The China maps published in Japan during the Edo Period were the republications of the maps made in China. However, at the end of the Edo Period the China maps which reprinted the ones made in the Western countries were published in Japan.

One of them was “Map of Daishin Itto Zu” on which German origin and Shibata's manuscripts were written in. While trying to find the origin of the map, the author reached the conclusion that the common belief of previous research was a mistake. A new fact came out. The origin of “Map of Daishin Itto Zu” was a copy of a Chinese version of “Map of the Chinese Empire” attached to the book “The Middle Kingdom”, （first edition, 1847, NY）. “Map of the Chinese Empire” was the result of modern China drawings edited by

W. Williams, an evangelist, who lived in China for 40 years.

Ginkou Kishida who got acquainted with

W. Williams through J.C. Hepburn, valued “Map of the Chinese Empire” and bought the printing blocks of Shibata's “Map of Daishin Itto Zu”.

After correcting some mistakes he published “Map of Daishin Itto Zu” and then adding some place names related to Taiwan troops in 1874, he published “支那全図（Map of the Entire China）”.

Also in 1894 when the relation of China and Japan got worse because of war, the city maps of Shanghai and Beijing were inserted and the revised “清国輿地全図（Map of Qing Dynasty）” was published.

“Map of Daishin Itto Zu” was a revolutionary one but after “亜細亜東部輿地図（Map of East Asia）” was published in 1875 and “亜細亜全図（Map of the entire Asia）” was published in 1884, its role was over. It was these ten years that “The Middle Kingdom” by

W. Williams was revalued and in 2005 it was translated into Chinese for the first time.

The author is looking forward to finding the Chinese version of “Map of Daishin Itto Zu” in the near future.

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While working on Clarissa Harlowe and Sir Charles Grandison, Richardson often denounces the saying that a reformed rake makes the best husband. At the same time, he is very nervous about the doctrine of moderate rakery suggested by Lady Bradshaigh. She says in one of her letters to Richardson that is is quite all right for him to accuse an abandoned profligate, but she wonders why he cannot show some leniency toward such a man as moderate rake. For him, however, a rake is a rake, whether abandoned or moderate ; or so he gives his admirers to understand. The above saying or the doctrine of moderate rakery seems to have reminded him of his own Pamela, which, it appears, is partly based upon these ideas. Now the use of the reformed rake convention is often found, not only in the so-called Sentimental Comedy or Genteel Comedy of his days, but also in prose literature such as the Spectator or the Tatler. In this connection, it seems rather interesting to the present writer that, while defending himself against the doctrine of moderate rakery, Richardson refers to Colley Cibber, who, he says, holds this doctrine and once laughed at him for his defence of male-virgin or what Fielding calls male-chastity. This is interesting in view of the fact that Cibber is one of the representative writers of the Sentimental Comedy, where the doctrine which Richardson hates is often taken for granted, and, as is seen in Cibber's works, the happy ending is brought about by the more or less doubtful repentance of the moderate rake in the last act. Richardson cannot accept such morally ambiguous solution seen in what Allardyce Nicoll calls moral-immoral comedies. Richard Steele's The Conscious Lovers represents the new trends in drama against these moral-immoral comedies. Its strong moralizing tendency reminds us of Parson Adams' words in Fielding's Joseph Andrews that "there are some things almost solemn enough for a sermon" in this play. The present writer suspects that Richardson's words against Cibber and Lady Bradshaigh in his letter are based upon the dialogue between Mr. Sealand and Sir John Bevil on similar topic in The Conscious Lovers. This comedy of Steele's seems to have furnished Richardson with valuable hints in fighting against the moral ambiguity of the Sentimental Comedy as is seen in Cibber's works.

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The Annals of the Japanese Society for the History of Economic Thought has been issued annually since 1963, but with the first year of the 21st century it has changed to a biannual bulletin. Furthermore, we newly constituted the international advisory board for the editorial committee, and appointed Mark Blaug, A. W. Coats, Hollander, Laurence S. Moss, Bertram Schefold, Warren Samuels, and John Vint as our advisers. With these changes, our society will continue its efforts towards furthering the study of the history of economic thought.

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