the teaching of the master-prophet.1 For, after all, it will not do to impute silliness or carelessness to the ancient guardians of the written texts who in every other way give evidence of their extreme caution. We cannot, on the one hand, find them safeguarding the separate integrity of a fragment like Obadiah, or, as some would say, even inventing a name for the author of Malachi to guarantee its distinctness, and then, on the other hand, suppose that, querying what to do with the acme of Old