This conception of prophecy, which in its essentials, we shall see, was adopted by Abraham ibn Daud, Maimonides and Gersonides, naturally would not appeal to Judah Halevi. Prophecy is the prerogative of Israel and of Palestine. The philosophers have nothing to do with it. A mere philosopher has no more chance of entering the kingdom of prophecy than a camel of passing through the eye of a needle.[B] Have the philosophers ever produced prophets? And yet, if their explanation is correct, their ranks should abound in them. Prophecy is a supernatural power, and the influence comes from God. The prophet is a higher species of mortal. He is endowed with an internal eye, a hidden sense, which sees certain immaterial objects, as the external sense sees the physical objects. No one else sees those forms, but they are none the less real, for the whole species of prophetic persons testify to their existence. In ordinary perception we tell a real object from an illusion by appealing to the testimony of others. What appears to a single individual only may be an illusion. If all persons agree that the object is there, we conclude it is real. The same test holds of the prophetic visions. All prophets see them. Then the intellect of the prophet interprets the vision, as our intellect interprets the data of our senses. The latter give us not the essence of the sensible object, but the superficial accidents, such as color, shape, and so on. It is the work of the reason to refer these qualities to the essence of the object, as king, sun. The same holds true of the prophet. He sees a figure in the form of a king or a judge in the act of giving orders; and he knows that he has before him a being that is served and obeyed. Or he sees the form in the act of carrying baggage or girded for work; and he infers that he is dealing with a being that is meant for a servant. What these visions really were it is not in all cases possible to know with certainty. There is no doubt that the Prophets actually saw the hosts of heaven, the spirits of the spheres, in the form of man. The word angel in the Bible (Heb. Mal'ak) means messenger. What these messengers or angels were we cannot tell with certainty. They may have been specially created from the fine elementary bodies, or they belonged to the eternal angels, who may be the same as the spiritual beings of whom the philosophers speak. We can neither reject their view nor definitely accept it. Similarly the expression, "The Glory of Jhvh," may denote a fine body following the will of God and formed every time it has to appear to a prophet, or it may denote all the angels and spiritual beings, Throne and Chariot and Firmament, and Ofannim and Galgalim, and other eternal beings constituting, so to speak, the suite of God. [B] This simile represents Halevi's thought. He does not use this expression.