The book of Esther followed, since it was intended to further the observance of the Purim feast; with the late book of Daniel. The position of Daniel among the _c’tubim_ arises solely from the fact of its posterior origin to the prophetic writings, not excepting the book of Jonah itself; and the attempt to account for its place in the third division on the ground of its predominant subjectivity is based on the unfounded assumption that the objective state of religion is represented in the second division and the subjective in the third. Had the book existed before 400 B.C., it would doubtless have stood in the second division. But the contents themselves demonstrate its date; contemporary history being wrapped in a prophetic form. Having some affinity to Esther as regards heathenism and Greek life, the book was put next to the latter. To Ezra and Nehemiah, which were adopted before the other part of the Chronicle book and separated from it, were added the so-called Chronicles. Such was the original succession of the third division or _c’tubim_; but it did not remain unaltered. For the use of the synagogue, the five Megiloth were put together; so that Ruth, which was originally appended to Judges, and the Lamentations affixed at first to Jeremiah’s prophecies, were taken out of the second and put into the third canon. This caused a separation of Canticles and Ecclesiastes. The new arrangement was made for liturgical purposes. CHAPTER III. THE SAMARITAN AND ALEXANDRIAN CANONS. The Samaritan canon consists of the Pentateuch alone. This restricted collection is owing to the fact, that when the Samaritans separated from the Jews and began their worship on Gerizim, no more than the Mosaic writings had been invested by Ezra with canonical dignity. The hostile feeling between the rivals hindered the reception of books subsequently canonized. The idea of their having the oldest and most sacred part in its entirety satisfied their spiritual wants. Some have thought that the Sadducees, who already existed as a party before the Maccabean period, agreed with the Samaritans in rejecting all but the Pentateuch; yet this is doubtful. It is true that the Samaritans themselves say so;(79) and that some of the church fathers, Origen, Jerome, and others agree; but little reliance can be put on the statement. The latter, perhaps, confounded the Samaritans and Sadducces. It is also noteworthy that Christ in refuting the Sadducees appeals to the Pentateuch alone; yet the conclusion, that he did so because of their admitting no more than that portion does not follow.