The truth is that a large part of Coleridge’s work is of the nature of table talk. His relative indeed published the poet’s “Table Talk,” but a good deal else in Coleridge belongs to the same category. His thoughts are, for the most part, _obiter dicta_, stray jottings, often stating profound truths, often expressing sheer nonsense. On the whole, he was not unkind to the Jews. He delivered many lectures on Shakespeare, but he never spoke on the _Merchant of Venice_. He alludes with contempt to the incident of the pound of flesh. Jacob, it is true, he regards as “a regular Jew” because of his trickiness; but he hastens to take the sting out of the remark by adding: “No man could be a bad man who loved as he loved Rachel.” Throughout we find, in Coleridge’s remarks on the Jews and Judaism, the same mixture of conventional views and original judgments. He notes the theory that the Jews were destined to “remain a quiet light among the nations for the purpose of pointing out the doctrine of the unity of God,” but spoils the compliment by the comment: “The religion of the Jew is, indeed, a light; but it is the light of the glow-worm, which gives no heat, and illumines nothing but itself.” He can see in the Jew only love of money, yet he always found Jews “possessed of a strong national capacity for metaphysical discussions.” The last remark points to his personal familiarity with Jews. This was actually the case. “I have had,” he says, “a good deal to do with Jews in the course of my life, although I never borrowed any money from them.” He records several conversations with Jews, and does not hesitate to admit that he mostly got the worst of the argument. He argued with one Jew about conversion, and he cites the Jew’s answer: “Let us convert Jews to Judaism first”--an epigram which has been a good deal repeated in other forms since 1830, when Coleridge first recorded it. On one occasion he accosted an “Old Clothes” man, and in a hectoring tone exclaimed: “Why can’t you pronounce your trade cry clearly, why must you utter such a grunt?” The Jew answered: “Sir, I can say ‘Old Clothes’ as well as you can, but if you had to say it ten times a minute, for an hour, you would say, ‘Ogh clo’’ as I do now,” and so he marched off. Coleridge confesses that he “felt floored.” He was so much confounded by the justice of his retort, that, to cite his own words again: “I followed, and gave him a shilling, the only one I had.”