(46) The first book of Ezra is so intimately connected with the book of Daniel that both are plainly recognizable as the work of the same author, writing of Jewish history from the time of the first captivity onwards. (47) I have no hesitation in joining to this the book of Esther, for the conjunction with which it begins can refer to nothing else. (48) It cannot be the same work as that written by Mordecai, for, in chap. ix:20-22, another person relates that Mordecai wrote letters, and tells us their contents; further, that Queen Esther confirmed the days of Purim in their times appointed, and that the decree was written in the book that is (by a Hebraism), in a book known to all then living, which, as Aben Ezra and the rest confess, has now perished. (49) Lastly, for the rest of the acts of Mordecai, the historian refers us to the chronicles of the kings of Persia. (50) Thus there is no doubt that this book was written by the same person as he who recounted the history of Daniel and Ezra, and who wrote Nehemiah, [Endnote 21], sometimes called the second book of Ezra. (51) We may, then, affirm that all these books are from one hand; but we have no clue whatever to the personality of the author. (52) However, in order to determine whence he, whoever he was, had gained a knowledge of the histories which he had, perchance, in great measure himself written, we may remark that the governors or chiefs of the Jews, after the restoration of the Temple, kept scribes or historiographers, who wrote annals or chronicles of them. (53) The chronicles of the kings are often quoted in the books of Kings, but the chronicles of the chiefs and priests are quoted for the first time in Nehemiah xii:23, and again in 1 Macc. xvi:24. (54) This is undoubtedly the book referred to as containing the decree of Esther and the acts of Mordecai; and which, as we said with Aben Ezra, is now lost. (55) From it were taken the whole contents of these four books, for no other authority is quoted by their writer, or is known to us.