In this manner the theologian evades the philosopher’s objection with reference to the righteous upon whom misfortunes have come, and this ramifies into many details. As to the prosperity of the wicked, the theologian likewise says that there is a fallacy due to one of two considerations: either on account of the subject, or on account of the object. As to the subject, it is possible that this wicked man, although his deeds committed openly show him to be undoubtedly bad, must have performed a good deed for which he deserves this prosperity as a recompense. As to the object, it is possible that this prosperity is for his own harm. This, too, is a general argument having many ramifications with which the theologian evades the objection with reference to the wicked who is prosperous. XXXIX. JOSEPH ALBO [Spanish theologian and philosopher. He was born about 1380, and died about 1444. His philosophic treatise entitled _‘Ikkarim_ (Principles) is one of the great favorites of Hebrew readers. He has a clear style, and makes himself readily understood. It is no doubt due to this characteristic that he supplanted his master Hisdai Crescas, author of _Or ha-Shem_ (Light of the Lord).] The Various Ranks of Prophecy[234] Although all the words of the prophets are doubtless true, nevertheless the degree of the exactitude of a prophet’s words corresponds to his rank and degree in prophecy. There are many prophets who, because of the weakness of their perception, do not perceive things with sufficient clarity. For that which happens to the perceptions of the senses happens also to the perceptions of the prophets: a man whose senses are healthy and strong perceives objects in their exact form, while one whose senses are feeble does not perceive them in their exact form, and perceives only their species, or their genus, without being able to distinguish the species. Thus a man with a strong sense of sight recognizes a color, which he perceives, as it actually is (as, for instance, red or green); he likewise recognizes the degree of redness or greenness. But one whose sense of sight is weak recognizes only the genus, that is to say, that it is a color, and no more; and even if he recognizes the species, that is to say, that it is red or green, he does not know what degree of redness or greenness it is. The same is the case with the sense of hearing and with the other senses. This very thing happens to the prophets as regards their perception. One whose perception is strong perceives the thing as it actually is without a metaphor; his words are explicit, not obscure, and are therefore to be understood as true according to their plain meaning. But the words of a prophet of a lower degree are obscure, couched in riddles and parables, and are not explicit; they are therefore not true according to their plain meaning, but only according to the idea implied in them; for according to the