a triple vision which has made him forget his surroundings, he says—
"Quando l'anima mia tornò di fuori
Alle cose che son fuor di lei vere,
Io riconobbi i miei non falsi errori."—(c. xv.)
He distinguishes the ideal truth of his entranced vision from the series of external facts to which his consciousness had returned. Isaiah gives us the date of his vision in the Temple—"the year that King Uzziah died"—and if afterward the mighty-winged seraphim were present with him as he trod the street, he doubtless knew them for images of memory, and did not cry "Look!" to the passers-by.
Certainly the seer, whether prophet, philosopher, scientific discoverer, or poet, may happen to be rather mad: his powers may have been used up, like Don Quixote's, in their visionary or theoretic constructions, so that the reports of common sense fail to affect him, or the continuous strain of excitement may have robbed his mind of its elasticity. It is hard for our frail mortality to carry the burden of greatness with steady gait and full alacrity of perception. But he is the strongest seer who can support the stress of creative energy and yet keep that sanity of expectation which consists in distinguishing, as Dante does, between the cose che son vere outside the individual mind, and the non falsi errori which are the revelations of true imaginative power.
