c knowledge, as stated above (Q. 171, AA. 2, 3). Now the
demons do not enlighten the human intellect, as stated above in the
First Part (Q. 119, A. 3). Therefore no prophecy can come from the
demons.

Obj. 3: Further, a sign is worthless if it betokens contraries. Now
prophecy is a sign in confirmation of faith; wherefore a gloss on
Rom. 12:6, "Either prophecy to be used according to the rule of
faith," says: "Observe that in reckoning the graces, he begins with
prophecy, which is the first proof of the reasonableness of our
faith; since believers, after receiving the Spirit, prophesied."
Therefore prophecy cannot be bestowed by the demons.

_On the contrary,_ It is written (3 Kings 18:19): "Gather unto me all
Israel unto mount Carmel, and the prophets of Baal four hundred and
fifty, and the prophets of the grove four hundred, who eat at
Jezebel's table." Now these were worshippers of demons. Therefore it
would seem that there is also a prophecy from the demons.

_I answer that,_ As stated above (Q. 171, A. 1), prophecy denotes
knowledge far removed from human knowledge. Now it is evident that an
intellect of a higher order can know some things that are far removed
from the knowledge of an inferior intellect. Again, above the human
intellect there is not only the Divine intellect, but also the
intellects of good and bad angels according to the order of nature.
Hence the demons, even by their natural knowledge, know certain
things remote from men's knowledge, which they can reveal to men:
although those things which God alone knows are remote simply and
most of all.

Accordingly prophecy, properly and simply, is conveyed by Divine
revelations alone; yet the revelation which is made by the demons may
be called prophecy in a restricted sense. Wherefore those men to whom
something is revealed by the demons are styled in the Scriptures as
prophets, not simply, but with an addition, for instance as "false
prophets," or "prophets of idols." Hence Augustine says (Gen. ad lit.
xii, 19): "When the evil spirit lays hold of a man for such purposes
as these," namely visions, "he makes him either devilish, or
possessed, or a false prophet."

Reply Obj. 1: Cassiodorus is here defining prophecy in its proper and
simple acceptation.

Reply Obj. 2: The demons reveal what they know to men, not by
enlightening the intellect, but by an imaginary vision, or even by
audible speech; and in this way this prophecy differs from true
prop