One seldom feels inclined to be more angry[371] with Coleridge’s habit of “Prommy pas Payy”[372] than in reference to that introduction to the _Ancient Mariner_—dealing with the supernatural, and with the difference between Imagination and Fancy—to which he coolly refers the reader as if it existed,[373] just before the actual examination of Wordsworth’s theories in the _Biographia_, and after the long digressions, Hartleian, biographical proper, and what not, which fill the second division of the book. But that one does well to be angry is not quite so certain. The discussion would probably have been the reverse of methodical, and it is very far from unlikely that everything good in it is actually cast up here, or there, on the “Rich Strand” of his actual work. To return to that work,[374] there is little criticism in the extraordinary mingle-mangle of religion, politics, and philosophy, of “Bell and Ball: Ball and Bell,” Maria Schoening and Dr Price, called _The Friend_, whichever of its two forms[375] be taken. At the beginning there are one or two remarks which seem to promise matter of our kind, and there is some good Shakespeare comment at p. 299: but that is about all. [Sidenote: Aids to Reflection, _&c._] Neither should we expect (save on the principle that in Coleridge the unexpected very generally happens) anything in the _Aids to Reflection_ or the _Confessions of an Enquiring Spirit_, though in the first there are some of the usual girds at anonymous reviewing, and the second is important enough for that equivocal if not bastard variety of our kind which has “Biblical” or “Higher” tacked before it. But the three remaining volumes[376] are almost compact of our matter, while there is not a little of it, and of the very best quality, in the _Anima Poetæ_. [Sidenote: _The_ Lectures on Shakespeare, _&c._]