  Perhaps most unexpected of all is the sage's explicit reference to role of imagination in relating events of the past. Despite his efforts to dismiss philosophical accounts of the imagination's role in dream prophecy and its mimetic function in intellectual prophecy, he now accords it a role in representing decisive events from the past. By the time imagination reappears in Halevi's discussion of the “inner eye” of prophecy, (K 4:3) it also has a role in understanding and interpreting events, states of affairs, and the natures of created things in the present. The question that remains to be answered is whether the inner eye had the same function and also performed that function in connection with the events associated with the theophany at Sinai. Halevi does not address the issue. The most that he is prepared to say is that those who witnessed those events, noting especially the events' unprecedented character, were convinced that they came from the Creator without intermediary, as did the creation of the world itself. That is why faith in the divine Law is thereafter associated by the faithful with a matching faith that the world, too, is God's entirely originated creation.