In 1791, when he was eighteen years of age, Coleridge came across Burke's A Philosophical Inquiry into the Origin of our Ideas of the Sublime and Beautiful. Although he was sufficiently interested to read the essay, he was not impressed by it. In fact, if one is to judge his reaction by the jeu d'esprit, “Mathematical Problem,” it was chiefly one of amusement. Although he went on to read Burke's other essays, he was attracted by the character of the author and the style of his writing rather than by his point of view; for, certainly a young man who was an avowed disciple of David Hartley, a champion of the French Revolution, and the originator of Pantisocracy could find little comfort in the works of Edmund Burke. But the zeal for Hartley, the French Revolution, and Pantisocracy was short-lived; and by 1796 Coleridge had turned, a “thought-bewilder'd man,” to a reading of Bishop Berkeley.The influence of Berkeley, especially of the later Platonic Berkeley, began to show in his work almost at once; the influence of Burke continued to lag. Out of his reflections on Berkeley, however, came a new admiration for Burke, particularly for his Philosophical Inquiry; and, from the combined teachings of the two, Coleridge ultimately derived suggestions for a theology broad enough to account for and to give meaning and purpose to all human activities. I should like here to indicate briefly the use he made of these suggestions with respect to science, philosophy, and poetry. I do not mean to imply that there were no other influences at work in the formulation of his views; but I do submit that these two influences are basic and that Coleridge's position can be adequately understood only in terms of them.