  Earlier attempts to explain the phenomenon of prophecy in terms of the then-accepted workings of the human psyche, for example, that of Maimonides, found analogous or proto-prophetic symptoms in two types of human inspiration. The first of these includes veridical dreams, divination, and other cases in which the unknown is revealed. The second comprises instances where people spontaneously perform acts of bravery, leadership, or literary creativity, and thus act in a manner that appears to be above the ordinary. These ideas were helpful in developing a political theory of prophecy; the prophet, like the philosopher-king, is a visionary, gifted with bold leadership as well as the ability to impose a code of behavior upon his people. The main difference is that the code of the prophet is expressly not of his own devise, but rather revealed by some supernal source. On the whole, Ibn Kammuna downplays the political function of prophecy. The prophet does have an important role to play in organizing and ordering society. However, the thrust of Ibn Kammuna’s analysis emphasizes the epistemological advantages of the prophet rather than his political skill. Moreover, as political leader, he is charged with inculcating correct religious belief; Ibn Kammuna sharply distinguishes between the prophet on the one hand, and rulers of jahiliyya (uncultured, lacking a proper revealed code) cities on the other.