Saints and contemplatives are wont--not without justification--to speak of their lights in prayer, and of the ordinary intuitions of their mind, under the influence of grace, as Divine utterances in a secondary sense; to say, "God said to me," or "seemed to say to me," or "God showed me," and so on. But to confound these products of their own mind with revelation is the error only of the uninstructed or the wilfully self-deluded. Therefore, as commonly understood, "revelation" implies the conscious control of the mind by another mind; just as its usual correlative, "inspiration," implies the conscious control of the will by another will. There can be no doubt whatever but that Mother Juliana of Norwich considered her revelations to be of this latter description, and not to have been merely different in degree from those flashes of spiritual insight with which she was familiar in her daily contemplations and prayers. How far, then, her own mind may have supplied the material from which the tissues were woven, or lent the colours with which the pictures were painted, or supplied the music to which the words were set, is what we must now try to determine. II. Taking the terms "revelation" and "inspiration" in the unsophisticated sense which they have borne not only in the Judaeo-Christian tradition, but in almost all the great ethnic religions as well, we may inquire into the different sorts and degrees of the control exercised by the presumably supernatural agents over the recipient of such influence. For clearness' sake we may first distinguish between the control of the cognitive, the volitional, and the executive faculties. For our present inquiry we may leave aside those cases where the control of the executive faculties, normally subject to the will and directed by the mind, seem to be wrested from that control by a foreign agent possessed of intelligence and volition, as, for example, in such a case as is narrated of the false prophet Balaam, or of those who at the Pentecostal outpouring spoke correctly in languages unintelligible to themselves, or of the possessed who were constrained in spite of themselves to confess Christ. In these and similar cases, not only is the action involuntary or even counter to the will, but it manifests such intelligent purpose as seemingly marks it to be the effect of an alien will and intelligence. Of this kind of control exercised by the agent over the outer actions of the patient, it may be doubted if it be ever effected except through the mediation of a suggestion addressed to the mind, in such sort that though not free, the resulting action is not wholly involuntary. Be this as it may, our concern at present is simply with control exercised over the will and the understanding.