 Immediately afterwards, the sage indicates that the multitude did not transmit the Ten Commandments as something declared by individuals among them or by a prophet, but by God. Later, when Moses had been asked to serve as their intermediary with God, they believed that he was addressed by speech that had its origin in God, but without prior thought on his part. To make the point of God's involvement clearer still, we are told that when Moses came down from the mountain with the inscribed tablets in hand, all conjectures about his having formulated the Ten Commandments on his own or with the help of the Active Intellect, or as a figment of his imagination while dreaming were refuted by the theophany itself—a clear invitation to re-examine what they witnessed—and by the fact that the people “saw them asdivine writing, just as they heard them as divine speech.” (K1:87; italics added) Given the fact that Halevi was an accomplished poet and sensitive to the nuances of language, there is every reason to suppose that he knew that “seeing” and “seeing as” do not signify the same kind of activity. The relational and interpretive character of “seeing as” and “hearing as” raises the possibility that the imagination may have had at least some role in how the people understood the events they witnessed, even though the only explicit reference to it thus far denies it any role in what Moses experienced. By the end of this phase of Halevi's discussion, (K 1:87) it is clear that the skeptical Israelites have at last been persuaded that God does enter into contact with flesh and blood. They are plainly unanimous about what they experienced and unanimous about accepting the Law as divine and authoritative. From the standpoint of the king's four criteria for resolving his own skepticism, the sage's account would seem to have addressed them all with the added prospect that political benefits like stability and cohesiveness might likewise result from his following the Israelites example. (cf. K 1: 21–22)