 The philosophical interpretation of prophecy and miracles is a typical feature of Arabic philosophy. The Latin West was not acquainted with al-Fārābī’s concept of the philosopher-prophet, the leader of the excellent city, but with parts of al-Kindī’s and Avicenna’s theories. The general line of Avicenna’s naturalistic theory of prophecy, which describes prophecy as resulting from extraordinary faculties of the soul, was criticized by Thomas Aquinas. Thomas admits that there is also “natural prophecy” which results from the contact of human imagination and intellect with the celestial bodies and angels, but “divine prophecy” is entirely dependent upon God, and not upon the preparedness of the human soul (Quaest. de veritate, q. 12, a. 1 and 3).