Asylum confinement of Christopher Smart

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cure, invited him to dinner and he returned to his confinement no more." What is known about the actual events is that John Sherratt, Christopher Smart's friend, believed that Smart's confinement was unfair and wanted to negotiate Smart's release. In January 1763, he met with a parliamentary committee to discuss the issue of individuals falsely imprisoned and abuses that they would receive in asylums. In particular, Sherratt argued that many were admitted for habitual intoxication, which undermined Battie's and other asylum keeper's reputations. A finding by the parliamentary committee released 27 January 1763 bolstered Sherratt's chances to release Smart. To those around him, Smart appeared perfectly sane, and he was most likely released because of legislation concurrently being passed in parliament advocating for a reform to patient care. Smart left the asylum on 30 January 1763 with Sherratt.

796:" During his episodes of illness, as Anderson continued, Smart "probably suffered some periods of delirium" but also "appeared to know what he was doing". Smart's actions were similar to 18th-century Methodists that were "addicted to public prayer with what was thought to be overly charged high spirits. Such displayers of religious emotionalism were often confined not only to private madhouses, but also to Bedlam". Later, in 1998, Charles Rosen pointed out that "The Enlightenment condemned religious enthusiasm as appropriate for the uneducated and the great unwashed" and "it is understandable that the only original and vital religious poetry between 1760 and 1840 should have been written by poets considered genuinely mad by their contemporaries: Smart, Blake, and Hölderlin." 33: 712:: "As matters actually stand, who are the English poets of that age in whom pre-eminently one can hear and recognize the true poetic accent emerging clearly from the contemporary dialect? These four: Collins, Christopher Smart, Cowper, and Blake. And what other characteristic had these four in common? They were mad." In 1994, Branimir Rieger differed from Housman's view by distancing Smart from the others when he argued that "Collins and Cowper pine as isolated individuals, guiltily aware of a vitality that is not finally human but divine. Smart soars beyond individuality to embrace that vitality, but at a cost of all human relationship." 788:

audience, but Smart, the enthusiast, would have been condemned immediately. The result would be obvious: his past work, previously lauded, would be ignored, and his future work would receive immediate condemnation. such was the history of Smart's contemporary reputation." In determining if Smart was really mad or not, Blaydes concluded, "in Smart's day, any sign of enthusiasm would have been cause for the judgment of madness ... Two accounts of Smart and the nature of his madness have been preserved for us. Each permits some doubt that the poet was mad and could be regarded so in any age."

2157: 160:

denied access to that which was deemed to be the cause of their madness (these causes ranged from alcohol and food to working outside). If their actions appeared "afresh and without assignable cause", then their condition would be labelled as "original" madness and deemed incurable. An institution like St Luke's, run by Battie, held both "curable" and "incurable" patients. There were few spots available for patients to receive free treatment, and many were released after a year to make room for new admittances.

327: 318:. Smart might have turned to writing poetry as a way to focus the mind or as self-therapy. Although 20th-century critics debate whether his new poetic self-examination represents an expression of evangelical Christianity, his poetry during his isolation does show a desire for "unmediated revelation" from God. There is an "inner light" that serves as a focal point for Smart and his poems written during his confinement, and that inner light connects him to the Christian God. 295:, the government body that controlled St James's Park, would treat most disturbances in the park as resulting from madness. If Smart was placed into the asylum as a result of actions at St James's, he would not have been the only one, since records show that the Board of Green Cloth was responsible for admitting sixteen people to Bethlem Hospital for "frenzy" at St James's Park during the century prior to Smart being placed in St Luke's. 761:, 1760, lists 'anxiety of mind' and too much 'strong vinous or spirituous liquors' as 'antecedent causes' of madness. Smart's mania, however it manifested itself, and it usually manifested itself in loud public prayer, did not stem from drunkenness; it was aggravated, however, by frequent recourse to the bottle. Ironically enough, as Mrs. Piozzi recognised, if Smart had prayed in the privacy of his home, all might have been well for him. 803:'animality' of madness", believed that Smart emotionally connected with animals because of the "medical stigmatization" he felt at the hands of his fellow man. Chris Mounsey, agreeing with Hawes's interpretation, believed that Smart's treatment was "a bestializing process and had taught him to hold his tongue and sit out his time as quietly as possible." Contrary to the bestialisation, Allan Ingram argued that 249:, which argues that a constant state of prayer will establish a connection with God. Smart began by praying at regular intervals but this slowly deteriorated into irregular praying in which he would interrupt his friends' activities and call them into the street to pray with him. These calls for public prayer continued until an incident that Smart later described in 752:. Brain based his diagnosis on Smart's own claims about how he felt, and he concluded that "in Smart's case the mental illness was not the result of his drunkenness, but he drank because he was mentally unstable." Arthur Sherbo, in 1967, argued that "The nature of Smart's madness is impossible to diagnose at this distance in time" and then argued that: 696:

for he appears to have been very mad in his senses, and a decent citizen out of them. He went mad—legally and medically—once, and nothing came out of it, perhaps because he was not mad enough. Then he went mad again and being duly shut up in Bedlam wrote one of the finest outbursts of lyric genius in the eighteenth century—perhaps

443:. Smart did not profit from the work, but he was able to see at least some of his previous work being printed again. Smart, according to his 20th-century biographer Arthur Sherbo, had only "his God and his poetry". A few of his loyal friends eventually grew tired of the treatment Smart received and freed him from Mr Potter's. 156:

is consistent with Smart's 1760s writings on the subject in which, according to Thomas Keymer, "the category of madness is insistently relativized, and made to seem little more than the invention of a society strategically concerned to discredit all utterances or conduct that threatens its interests and norms."

299:

reasons. During Smart's confinement time, his wife Anna left and took the children with her to Ireland. There is no record that he ever saw her again. His isolation led him into writing religious poetry, and he abandoned the traditional genres of the 18th century that marked his earlier poetry when he wrote

133:, Monro explained that those who were mad had the correct perceptions, but that they lacked the ability to judge properly. Although Monro promoted ideas of reform, his suggested treatment—beating patients—was as harsh on patients as Battie's preferred option, of completely isolating patients from society. 787:

In the 18th century, as Blaydes continued, the word changed from possessed by god to inspired to falsely inspired. The result of this change was that British society viewed enthusiasm as the enemy to both reason and social order. Thus, "Smart, the hack-writer, would not have been greeted by a hostile

731:

preternatural excitement to prayer seems to have been poor Smart's only real mental aberration, unless his drunkenness be considered pathological. When his mind was removed entirely from the field of prayer, he was but little changed from his sane state. His powers of reason, though thus warped, were

695:

Now Christopher Smart was a very beggarly poet of the eighteenth century ... but had not the smallest claim to rank with those great men beyond their common trade of poem. Kit Smart, in fact, though he wrote a pestilent deal of verse, could not write poetry—nor anything else ... Legally mad, that is;

534:

transaction of life no man's wits could be more regular than those of Smart, for this prevalence of one idea pertinaciously keeping the first place in his head had in no sense, except in what immediately related to itself, perverted his judgement at all; his opinions were unchanged as before, nor did

434:

B 129). Smart was left alone for four years, except for his cat Jeoffry and the occasional gawker who would come to see those deemed mad. Piozzi described Smart's general situation: "He was both a wit and a scholar, and visited as such while under confinement for MADNESS." It is very possible that he

155:

emphasized that asylums were used in the 18th century to attack dissenting views and that the idea of madness was a cultural fear held by the British public, rather than a legitimate medical condition. In particular, Foucault considered the 18th century a time of "great confinement". This description

116:

find that Madness is, contrary to the opinion of some unthinking persons, as manageable as many other distempers, which are equally dreadful and obstinate, and yet are not looked upon as incurable, and that such unhappy objects ought by no means to be abandoned, much less shut up in loathsome prisons

75:

Smart was diagnosed as "incurable" while at St Luke's, and when they ran out of funds for his care he was moved to Mr. Potter's asylum, Bethnal Green. All that is known of his years of confinement is that he wrote poetry. Smart's isolation led him to abandon the poetic genres of the 18th century that

765:

The possible religious component of Smart's condition was taken up by 20th-century critics as an explanation for why the 18th century saw Smart as mad. Laurence Binyon, in 1934, believed that religion played a major role in how society viewed Smart: "Smart's madness seems to have taken the form of a

678:

agreed with Rossetti and Palgrave, but to a lesser extent, when he wrote, "This poem stands alone, the most extraordinary phenomenon, perhaps, in our literature, the one rapt strain in the poetry of the eighteenth century, the work of a poet who, though he produced much, has not produced elsewhere a

506:

Concerning this unfortunate poet, Christopher Smart, who was confined in a mad-house, he had, at another time, the following conversation with Dr Burney: – Burney. 'How does poor Smart do, Sir; is he likely to recover?' Johnson. 'It seems as if his mind had ceased to struggle with the disease;

368:

During Smart's confinement at St Luke's, not even other doctors were allowed to see Smart unless they had received personal permission from Battie. It was improbable that Smart could have left the asylum without being released by Battie. Even if Smart would have attempted to obtain release via legal

269:

Hunter reports that Samuel Johnson visited Smart during the latter's confinement, and it was Johnson that, "on the first approaches of Mr Smart's malady, wrote several papers for a periodical publication in which that gentleman was concerned." However, at no time did Smart ever believe himself to be

264:

Though the fortune as well as the constitution of Mr. Smart required the utmost care, he was equally negligent in the management of both, and his various and repeated embarrassments acting upon an imagination uncommonly fervid, produced temporary alienations of mind; which at last were attended with

511:

back again. I did not think he ought to be shut up. His infirmities are not noxious to society. He insisted on people praying with him; and I'd as lief pray with Kit Smart as any one else. Another charge was that he did not love clean linen; and I have no passion for it.' – Johnson continued.

298:

The specific events of Smart's confinement are unknown. He may have been in a private madhouse before St Luke's and later moved from St Luke's to Mr Potter's asylum until his release. At St Luke's, he transitioned from being "curable" to "incurable", and was moved to Mr Potter's asylum for monetary

159:

18th century treatment of inpatients was simple: they were to be fed daily a light diet of bread, oatmeal, some meat or cheese, and a little amount of beer, which were inadequate in meeting daily nutritional needs; they were denied contact with outsiders, including family members; and they would be

650:

claimed that Christopher Smart was "possessed by his subject... and where there is true possession – where the fires of the poet's imagination are not choked by self-consciousness or by too much fuel from the intellect – idiosyncrasy, mannerism, and even conventional formulae are for the

451:

There is little information about how and why Smart was released from asylum, but his daughter claimed: "He grew better, and some misjudging friends who misconstrued Mr Newbery's great kindness in placing him under necessary & salutary restriction which might possibly have eventually wrought a

281:

There are other possibilities beyond madness or religious fervor that may have led to Smart's confinement: Newbery may have used the imprisonment of his son-in-law as leverage to control the publication of Smart's work and as a warning to others who worked for him not to cross him. Another theory

363:

Dr. Battie having acquainted this Committee that Christopher Smart (who was admitted on the 6th day of May 1757) continues disordered in his Senses notwithstanding he has been admitted into this Hospital above 12 Calendar Months and from the present Circumstances of his Case there is not Suffit.

500:

Madness frequently discovers itself merely by unnecessary deviation from the usual mode of the world. My poor friend Smart shewed the disturbance of his mind, by falling upon his knees, and saying his prayers in the street, or in any other unusual place. Now although, rationally speaking, it is

369:

means, the rules for subpoenaing release would have been almost impossible to follow based on the system that Battie had in place, which isolated the individual from all contact. Eventually, Smart was deemed "incurable" and would not have been released by the hospital but for its lack of funds.

782:

The cause of Smart's eclipse may be traced in part to a prejudice of the age, one which was founded in reason but developed in fear. There was one inescapable fact which hampered any clear perception of Smart's work—he had been confined for madness. It was easier to use a difficult allusion or

756:

since Battie himself pronounced him uncured, he must have been subject to hallucinations. Strong drink, taken often enough and in sufficient quantity, will have that effect, of course, but Battie, distinguishing between 'original' and 'consequential' madness ... would allow only that excessive

429:

who kept a private house at Bethnal Green". She described her experience as being held in a "small neat parlour". However, Mr Potter's private madhouse was not "homely", and Smart's treatments were far worse, as he describes: "For they work on me with their harping-irons, which is a barbarous

107:

Smart was confined to asylums during a time of debate about the nature of madness and its treatment. During the 18th century, madness was "both held to reveal inner truth and condemned to silence and exclusion as something unintelligible by reason, and therefore threatening to society and to

218:, a poem which thanked God for recovery from an illness of some kind, possibly a "disturbed mental state". During the illness, Smart was possibly confined to Newbery's home and unable to write or be socially active. Out of sympathy for Smart, many of his friends, including writer and critic 203:. In 1752, Smart married Newbery's daughter, Anna Maria Carnan, and had two daughters with her by 1754. Although many of Smart's works were published between 1753 and 1755, he had little money to provide for his family. At the end of 1755, he finished a translation of the works of 475:, a poet also placed into asylum and Smart's contemporary, when they investigated the concept of "madness". The work stayed in private holdings until it was rediscovered in the 20th century by William Stead. It was not published until 1939 when it was printed with the title 507:

for he grows fat upon it.' Burney. 'Perhaps, Sir, that may be from want of exercise.' Johnson. 'No, Sir; he has partly as much exercise as he used to have, for he digs in the garden. Indeed, before his confinement, he used for exercise to walk to the ale-house; but he was

807:

was "a poetic phenomenon that would have demolished contemporary poetic orthodoxies had it been publishable. The mad individual presented a gross distortion of the human form that nevertheless insisted on remaining human, but mad language could be even more disturbing."

352:

There is little information about Smart's condition during his stay at St Luke's, possibly because Battie's denied his patients from being visited, including by their own family members. One of the few records that survive of Smart's time at St Luke's was an entry in

348:

Regardless of Newbery's exact reasons, there is evidence suggesting that Newbery's admittance of Smart into the mental asylum was not based on madness. To have Smart admitted, Newbery probably provided a small bribe, although bribes were against St Luke's policy.

282:

suggests Smart's actions were a result of alcohol, and had nothing to do with a mental imbalance. However, Smart may have been imprisoned for embarrassing his father-in-law in some way, which could have resulted from an incident in which Smart drank.

344:. He was admitted to St Luke's on 6 May 1757 as a "Curable Patient". It is possible that Smart was confined at Newbery's behest over old debts and a poor relationship that existed between the two; Newbery had previously mocked Smart's immorality in 286:

reinforced this latter possibility when she claimed that Smart's "religious fervor" tended to coincide with times that Smart was intoxicated. Smart's own testimony that he "blessed God in St. James's Park till I routed all the company"

278:, Johnson claimed: "for poor Smart, while he was mad, not then knowing the terms on which he was engaged to write ... I hoped his wits would return to him. Mine returned to me, and I wrote in 'the Universal Visitor' no longer." 495:

inquired of his friend Johnson of Smart's state. Johnson used the term "madness" to comment on the state of society before explaining to Burney that Smart's actions that were deemed symptoms of madness were actually reasonable:

72:, the poems considered to be his greatest works. Although many of his contemporaries agreed that Smart was "mad", accounts of his condition and its ramifications varied, and some felt that he had been committed unfairly. 791:

Frances Anderson, in 1974 characterised Smart's "illness" as insanity and obsession, but believed that "Smart's madness consisted of his efforts to obey literally St Paul's injunction to the Thessalonians: 'Pray without

438:

In London, only a few of his works were still being published, but the proceeds were taken by Newbery. However, Smart did get to see published a collection of his work under the pseudonym "Mrs Midnight" titled

736:

Nevertheless, Ainsworth and Noyes were not completely sceptical about Smart's diagnosis when they continued: "But when the desire to pray struck him, Smart abandoned what the world chose to call rationality."

424:

After being released from St Luke's, Smart was taken to a private madhouse. Elizabeth LeNoir, Smart's daughter, was brought to see her father and stated that he was "committed by Mr Newbery to the care of a

512:'Mankind have a great aversion to intellectual labour; but even supposing knowledge to be easily attainable, more people would be content to be ignorant than would take even a little trouble to acquire it.' 770:. He embarrassed visitors by insisting on their joining him in his supplications ... Obsession with a fixed idea is a common form of insanity. But such obsessions are a mental imprisonment; whereas the 543:

Beyond Smart's circle of friends, few were willing to dismiss claims that Smart was affected by madness. Most contemporary literary critics knew of Smart's time in asylum and, upon publication of his

99:(not published until 1939), that critics reconsidered Smart's case and began to see him as a revolutionary poet, the possible target of a plot by his father-in-law, a publisher, to silence him. 783:

unusual image as evidence of madness than to interpret it. What could cause a fundamentally rational group of people to react so irrationally? To some degree, it was the fear of 'enthusiasm'.

140:

emphasised the problems of treating the hospitals as tourist attractions and the punitive measures taken against patients. The arguments of Battie and others resulted in the passage of the

2087: 2209: 799:

Accounts at the end of the 20th century focused on the effects of Smart's confinement. Clement Hawes, following Michel Foucault's interpretation of the 18th century that there was an

774:

is unmistakably the expression of a great release." Binyon's idea was picked up by Sophia Blaydes, in 1966, who pointed out that society was prejudiced against those who experienced

80:("Rejoice in the Lamb"). His asylum poetry reveals a desire for "unmediated revelation", and it is possible that the self-evaluation found in his poetry represents an expression of 687:

Twentieth-century critics favoured the view that Smart had some kind of mental distress when writing his poems. A review by "Mathews" titled "Thin Partitions", on 30 March 1901

253:: "For I blessed God in St James's Park till I routed all the company... For the officers of the peace are at variance with me, and the watchman smites me with his staff" ( 674:

exhibited "noble wildness and transitions from grandeur to tenderness, from Earth to Heaven" and that it was "unique in our Poetry." Seven years after Palgrave, critic

364:

reason to expect his speedy Recovery And he being brought up and examined. Ordered. That he be discharged and that Notice be sent to his Securities to take him away.

501:

greater madness not to pray at all, than to pray as Smart did, I am afraid there are so many who do not pray, that their understanding is not called in question.

2010: 207:, but even that provided little income. Having no other choices, Smart signed a 99-year-long contract in November 1755 to produce a weekly paper entitled 136:

In 1758, Battie and others argued that those deemed "mad" were abused under the British asylum system, and they pushed for parliamentary action. Battie's

719:, said, "The mind that composed this hymn was not deranged. Yet in the poem one sees the morbidly religious mind which, in disorder, was to produce the 700:

finest-before the advent of Blake ... Smart regained his senses, and therewith his hopeless inability to write poetry. And he never did anything after.

2171: 435:

felt "homeless" during his confinement and surely felt that he was in a "limbo... between public and private space" from being watched by outsiders.

547:, called attention to aspects of the poem which they could use to claim that Smart was still "mad". The view was widely held, and the poet 291:

B 90–91) as representing his religious madness is equally dismissed as resulting from drinking, as he was known for pulling pranks and the

95:

and his contemporaries considered his condition to be the source of his genius. It was not until the 20th century, with the rediscovery of

230:

marked the beginning of Smart's obsession with religion and eventual confinement for madness because he began praying "without ceasing".

2073: 270:

insane; these meetings began before Smart was ever put into asylum because he still contributed, although not as significantly, to the

147:

Modern critics, however, have a more cynical view of the 18th-century use of the term "madness" when diagnosing patients; psychiatrist

341: 238: 49: 1940: 1898: 1884: 1870: 1842: 1828: 1807: 1786: 1765: 1737: 1723: 1709: 1695: 1653: 1611: 306:

During his time in asylum, Smart busied himself with a daily ritual of writing poetry; these lyric fragments eventually formed his

2066: 467:

was published on 6 April 1763. Harsh reviews followed which mocked Smart's time in the asylum instead of dealing with the poems.

2219: 2214: 2003: 108:

humanity". It was commonly held to be an incurable condition, and anyone who had it should be isolated from society. Physician

2204: 741: 172:. He eventually left the university in 1749 to devote his time to poetry. In 1750, Smart started to familiarise himself with 2199: 121:

In particular, Battie defined madness as "deluded imagination". However, he was criticized by other physicians, such as

715:

However, there are many that disagreed that Smart was mad; Edward Ainsworth and Charles Noyes, when discussing Smart's

169: 180:, a publisher. Soon after, Newbery began publishing Smart's works in various magazines and in collections, including 1964: 2194: 1996: 708:

sided with Browning's and Mathew's interpretation and connected Smart's madness with poetic genius in his lecture

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Mrs. Midnight's Orations; and other Select Pieces: as they were spoken at the Oratory in the Hay-Market, London

1977: 518: 563:

It was a century before a positive twist was put on Christopher Smart's time in asylum; the Victorian poet

32: 17: 655: 122: 757:

drinking could 'become a very common, tho' remoter cause of Madness.' Others differed: John Ball in his

53: 2054: 675: 548: 292: 234: 45: 60:, although he may have been confined in a private madhouse before then. While in St Luke's he wrote 526:, Smart's acquaintance and Johnson's close friend, argued that in many aspects Smart appears sane: 151:

viewed the idea of madness as arbitrary and unnatural. Agreeing with Szasz's position, philosopher

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to fulfill Smart's contractual obligation to produce content for the magazine. The publication of

141: 1958: 1770:

Jacobs, Alan. "Diagnosing Christopher's Case: Smart's Readers and the Authority of Pentecost".

2112: 2048: 2019: 1936: 1922: 1908: 1894: 1880: 1866: 1852: 1838: 1824: 1803: 1782: 1761: 1747: 1733: 1719: 1705: 1691: 1677: 1663: 1649: 1635: 1621: 1607: 1593: 41: 778:, a strong spiritual connection to God. It was against religious prejudice that she argued, 749: 667: 539:

than any other man; less so, perhaps, as he calmed every violent start of passion by prayer.

408:

For he will not do destruction, if he is well-fed, neither will he spit without provocation.

126: 2094: 2041: 1730:

Mania and Literary Style: The Rhetoric of Enthusiasm from the Ranters to Christopher Smart

564: 314: 185: 152: 92: 68: 2126: 492: 472: 219: 193: 109: 81: 2188: 2080: 705: 523: 488: 332: 308: 283: 214:

On 5 June 1756, Smart's father-in-law Newbery published, without permission, Smart's

62: 177: 148: 87:

Late 18th-century critics felt that Smart's madness justified them in ignoring his

57: 406:

For he has the subtlety and hissing of a serpent, which in goodness he suppresses.

396:

For he counteracts the powers of darkness by his electrical skin and glaring eyes.

555:, "I have seen his Song to David & from thence conclude him as mad as ever." 2156: 2119: 1969: 1952: 1879:. Ed. Marcus Walsh and Karina Williamson. Oxford: Clarendon, 1983. 472 pp. 745: 618: 552: 326: 242: 199: 173: 775: 622: 260:

Christopher Hunter, Smart's biographer and nephew, described the situation:

1926: 1625: 1597: 613:

To Browning, Smart's temporary madness was what allowed him to compose in

1751: 346:

A Collection of Pretty Poems for the Amusement of Children six Foot High.

189: 1639: 1921:, Ed. P. Toynbee and L. Whibley Oxford: Oxford University Press, 1935. 1877:

The Poetical Works of Christopher Smart, II: Religious Poetry 1763–1771

1856: 1681: 1667: 732:

not taken from him, and he neither raved nor sank into mental lethargy.

398:

For he counteracts the Devil, who is death, by brisking about the life.

1912: 471:

stayed in manuscript form and passed into the hands of the friends of

265:

paroxysms so violent and continued as to render confinement necessary.

1823:. Bowling Green: Bowling Green State University Popular Press, 1994. 204: 1988: 1702:

Madness and Civilization: A History of Insanity in the Age of Reason

1648:. Ed. Christopher Hibbert. New York: Penguin Classics, 1986. 410:

For he purrs in thankfulness, when God tells him he's a good Cat.

400:

For in his morning orisons he loves the sun and the sun loves him.

392:

For when his day's work is done his business more properly begins.

325: 211:, and the strain of writing caused Smart's health to deteriorate. 76:

had marked his earlier work and to write religious poetry such as

56:, London, on 6 May 1757. He was taken there by his father-in-law, 31: 1732:. Cambridge: Cambridge University Press, 1996. xii, 241 pp. 394:

For he keeps the Lord's watch in the night against the adversary.

1716:

A Form of Sound Words: The Religious Poetry of Christopher Smart

168:

During the 1740s, Smart published many poems while a student at

1992: 1865:. Ed. Karina Williamson. Oxford: Clarendon, 1980. 143 pp. 658:

emphasised the benefits of Smart's madness and claimed that

1802:. Lewisburg: Bucknell University Press, 2001. 342 pp. 1863:

The Poetical Works of Christopher Smart, I: Jubilate Agno

1781:. Ed. Clement Hawes. New York: St. Martin's Press, 1999. 642:

Browning's remarks brought about a later appreciation of

571:

was great because Smart was mad at the time. In his poem

1690:. Devon: Northcote House Publishers, 2005. 128 pp. 1606:. New York: Twayne Publishers, Inc., 1974. 139 pp. 632:'Twixt thing and word, lit language straight from soul,— 48:

from May 1757 until January 1763. Smart was admitted to

679:

single line which indicates the power here displayed."

1935:. University Park: Penn State University Press, 1989. 1718:. Oxford: Oxford University Press, 1989. 312 pp. 1113: 1111: 430:

instrument, because I am more unguarded than others" (

1590:

Christopher Smart: A Biographical and Critical Study

1028: 1026: 2164: 2104: 2033: 2026: 1891:

Beyond Bedlam: Poems Written Out of Mental Distress

1795:. Volume LX. London: Oxford University Press, 1901. 1630:Binyon, Laurence. "The Case of Christopher Smart". 625:. Christopher Smart, as Browning's poem continued, 455:Upon leaving asylum, Smart took the manuscripts of 1760:. Senate House: Liverpool University Press, 1998. 1592:. Columbia: University of Missouri, 1943. 164 pp. 1467: 1465: 2088:The Parables of Our Lord and Saviour Jesus Christ 1893:. London: Anvil Press Poetry, 1997. 160 pp. 1777:Keymer, Thomas. "Johnson, Madness, and Smart" in 1676:. London: Smith, Elder, & Co., 1887. 268 pp. 1545: 1543: 1216: 1214: 1212: 1202: 1200: 1136: 1134: 1132: 1101: 1099: 1089: 1087: 1085: 1083: 1016: 1014: 950: 948: 946: 936: 934: 924: 922: 1704:trans. Richard Howard, London: Routledge, 1989. 1336: 1334: 1270: 1268: 1258: 1256: 1228: 1226: 855: 853: 851: 849: 847: 404:For the Cherub Cat is a term of the Angel Tiger. 184:(1752). Of these works, Smart was known for his 1851:Michigan State University Press, 1967. 303 pp. 903: 901: 780: 754: 729: 693: 528: 504: 498: 377: 359: 262: 114: 27:The poet's institutional confinement, 1757–1763 2210:History of mental health in the United Kingdom 2004: 1849:Christopher Smart: Scholar of the University. 1837:. Cambridge: Harvard University Press, 1998. 1758:Patterns of Madness in the Eighteenth Century 233:Smart's behaviour was probably influenced by 8: 666:poem of the last century." Two years later, 646:and Smart's madness. A review of Browning's 585:And sane at starting: all at once the ground 582:Your case, my Christopher? The man was sound 535:he seem more likely to fall into a state of 340:Few details are known about Smart's time at 209:The Universal Visiter or Monthly Memorialist 1660:Some Reflections on Genius and Other Essays 670:continued the theme when he wrote that the 131:Remarks on Dr. Battie's Treatise on Madness 18:Christopher Smart's asylum confinement 2030: 2011: 1997: 1989: 1889:Smith, Ken and Sweeny, Matthew (editors). 1772:Renascence: Essays on Values in Literature 727:. Additionally, they claimed that Smart's 603:The flame-robe, and the untransfigured man 579:Armed with this instance, have I diagnosed 1835:Romantic Poets, Critics, and Other Madmen 1588:Ainsworth, Edward G. and Noyes, Charles. 766:literal interpretation of the injunction 635:Left no fine film-flake on the naked coal 144:(1774), but were too late to help Smart. 117:as criminals or nuisances to the society. 1479: 1477: 597:To linger;—let earth understand too well 1917:Toynebee, P. and Whibley, L. (editors) 1779:Christopher Smart and the Enlightenment 1744:The Poems of the late Christopher Smart 816: 600:How heaven at need can operate—off fell 477:Rejoice in the Lamb: A Song from Bedlam 1774:50, 3–4 (Spring-Summer 1998): 183–204. 609:So did he end nor alter pace, not he! 321: 176:, London's writing district, and met 7: 142:Act for Regulating Private Madhouses 2074:Hymns for the Amusement of Children 459:, many translations of Psalms, and 379:For I will consider my Cat Jeoffry. 91:, but during the following century 744:diagnosed Smart as suffering from 274:. In joking about writing for the 239:First Epistle to the Thessalonians 25: 2155: 1412:Treasury of Minor British Poetry 1328:Toynebee and Whibley 1935 p. 802 723:, and, with order restored, the 402:For he is of the tribe of Tiger. 112:—who later treated Smart—wrote: 1800:Christopher Smart: Clown of God 651:time 'burnt and purged away'." 419:, Fragment B Lines 695, 717–726 342:St Luke's Hospital for Lunatics 322:St Luke's Hospital for Lunatics 50:St Luke's Hospital for Lunatics 1791:Mathews. "Thin Partitions" in 1674:Parleyings with Certain People 1459:Ainsworth and Noyes 1943 p. 87 1068:Ainsworth and Noyes 1943 p. 90 606:Resumed sobriety,—as he began, 241:to "Pray without ceasing" and 1: 1919:Correspondence of Thomas Gray 1812:Piozzi, Hester. "Piozziana". 1292:Mounsey 2001 pp. 239, 247–256 710:The Name and Nature of Poetry 683:20th century and contemporary 516:In an article printed in the 487:Samuel Johnson's biographer 44:(1722–1771) was confined to 1955:of St Luke's exterior, 1831 1423:Smith and Sweeny 1997 p. 15 1158:Smith and Sweeny 1997 p. 14 823:Smith and Sweeny 1997 p. 16 170:Pembroke College, Cambridge 2236: 2136:Poems on Several Occasions 1972:HTML edition by Ray Davis. 1933:Madness & Blake's Myth 1905:The Manufacture of Madness 1646:The Life of Samuel Johnson 1441:Youngquist 1989 qtd. p. 47 617:poetry similar to that of 575:(1887), Browning claimed: 182:Poems on Several Occasions 2153: 2067:Hymns and Spiritual Songs 2061:Hymn to the Supreme Being 1907:. London: Paladin, 1972. 759:Modern Practice of Physic 717:Hymn to the Supreme Being 588:Gave way beneath his step 228:Hymn to the Supreme Being 216:Hymn to the Supreme Being 1662:. London: Pitman, 1960. 1634:No. 90 (December 1934). 1283:Mounsey 2001 pp. 239–246 1117:Mounsey 2001 pp. 202–204 594:Then—as heaven were loth 491:described a moment when 372: 222:, began to write in the 1984:. Public Domain Review. 1632:The English Association 1410:Collins, John Churton. 1399:Treasury of Sacred Song 1379:19 February 1887 p. 248 999:Anderson 1974 pp. 36–37 886:Foucault 1989 pp. 38–64 868:Keymer 2003 pp. 184–185 336:written while in asylum 2220:1760s in Great Britain 2215:1750s in Great Britain 2132:Mrs Midnight's Oratory 1821:Dionysus in Literature 1483:Brain 1960 pp. 113–122 1414:. London, 1896. p. 395 1319:Boswell 1986 pp. 97–98 1050:Hunter 1791 pp. xx–xxi 785: 763: 734: 702: 656:Dante Gabriel Rossetti 654:The 19th-century poet 541: 514: 503: 412: 366: 337: 267: 119: 37: 2205:History of psychiatry 1978:"Christopher Smart's 1961:of the interior, 1809 1742:Hunter, Christopher. 1602:Anderson, Frances E. 1397:Palgrave, Francis T. 877:Szasz 1972 pp. xv–xvi 740:In 1960, neurologist 355:St Luke's Minute Book 329: 35: 2200:Health by individual 1875:Smart, Christopher. 1861:Smart, Christopher. 1816:CLXXXVI (July 1849). 1814:Gentleman's Magazine 1401:London, 1889. p. 350 1358:Browning 1887, p. 86 768:Pray without ceasing 676:John Churton Collins 662:was "the only great 638:Live from the censer 519:Gentleman's Magazine 373:Mr Potter's madhouse 293:Board of Green Cloth 247:The Spirit of Prayer 197:, and his mock epic 188:-winning poems, his 1618:Treatise on Madness 1549:Anderson 1974 p. 38 1432:Mathews 1974 p. 280 1349:Browning 1887 p. 84 1301:Anderson 1974 p. 70 1220:Mounsey 2001 p. 208 1206:Mounsey 2001 p. 210 1194:Mounsey 2001 p. 181 1140:Mounsey 2001 p. 239 1105:Mounsey 2001 p. 201 1093:Mounsey 2001 p. 200 1020:Anderson 1974 p. 37 954:Mounsey 2001 p. 207 940:Mounsey 2001 p. 206 928:Mounsey 2001 p. 204 916:Mounsey 2001 p. 205 859:Mounsey 2001 p. 209 138:Treatise on Madness 2172:Asylum confinement 1931:Youngquist, Paul. 1819:Rieger, Branimir. 1700:Foucault, Michel. 1672:Browning, Robert. 1492:Sherbo 1967 p. 115 1450:Rieger 1994 p. 120 1340:Jacobs 1998 p. 193 1274:Sherbo 1967 p. 164 1262:Sherbo 1967 p. 167 1241:Sherbo 1967 p. 133 1232:Sherbo qtd. p. 122 1185:Sherbo 1967 p. 112 1126:Sherbo 1967 p. 135 1077:Keymer 1999 p. 188 1008:Curry 2005 pp. 6–7 981:Sherbo pp. 102–104 907:Keymer 2003 p. 183 895:Foucault 1989 p. 6 832:Keymer 2003 p. 144 629:pierced the screen 338: 237:'s command in the 38: 2195:Christopher Smart 2180: 2179: 2151: 2150: 2020:Christopher Smart 1746:. Reading, 1791. 1688:Christopher Smart 1616:Battie, William. 1604:Christopher Smart 1567:Hawes 1996 p. 161 1558:Rosen 1998 p. 122 1519:Blaydes pp. 51–53 1388:Smart 1983 p. 103 1367:Smart 1983 p. 101 1310:Hawes 1996 p. 177 1250:Hawes 1996 p. 155 1176:Hawes 1996 p. 141 1167:Hawes 1996 p. 140 1149:Guest 1989 p. 123 1059:Hunter 1791 p. xx 1032:Piozzi 1849 p. 24 963:Sherbo pp. 22–100 841:Battie 1758 p. 93 276:Universal Visiter 272:Universal Visiter 224:Universal Visiter 42:Christopher Smart 40:The English poet 36:Christopher Smart 16:(Redirected from 2227: 2159: 2031: 2013: 2006: 1999: 1990: 1985: 1847:Sherbo, Arthur. 1833:Rosen, Charles. 1798:Mounsey, Chris. 1728:Hawes, Clement. 1714:Guest, Harriet. 1658:Brain, Russell, 1644:Boswell, James. 1620:. London, 1758. 1577: 1576:Ingram 1998 p. 6 1574: 1568: 1565: 1559: 1556: 1550: 1547: 1538: 1535: 1529: 1526: 1520: 1517: 1511: 1508: 1502: 1501:Binyon 1934 p. 8 1499: 1493: 1490: 1484: 1481: 1472: 1469: 1460: 1457: 1451: 1448: 1442: 1439: 1433: 1430: 1424: 1421: 1415: 1408: 1402: 1395: 1389: 1386: 1380: 1374: 1368: 1365: 1359: 1356: 1350: 1347: 1341: 1338: 1329: 1326: 1320: 1317: 1311: 1308: 1302: 1299: 1293: 1290: 1284: 1281: 1275: 1272: 1263: 1260: 1251: 1248: 1242: 1239: 1233: 1230: 1221: 1218: 1207: 1204: 1195: 1192: 1186: 1183: 1177: 1174: 1168: 1165: 1159: 1156: 1150: 1147: 1141: 1138: 1127: 1124: 1118: 1115: 1106: 1103: 1094: 1091: 1078: 1075: 1069: 1066: 1060: 1057: 1051: 1048: 1042: 1041:Smart 1980 p. 26 1039: 1033: 1030: 1021: 1018: 1009: 1006: 1000: 997: 991: 988: 982: 979: 973: 970: 964: 961: 955: 952: 941: 938: 929: 926: 917: 914: 908: 905: 896: 893: 887: 884: 878: 875: 869: 866: 860: 857: 842: 839: 833: 830: 824: 821: 802: 795: 750:manic depression 691:, claimed that: 668:Francis Palgrave 420: 127:Bethlem Hospital 125:, who worked at 54:Upper Moorfields 21: 2235: 2234: 2230: 2229: 2228: 2226: 2225: 2224: 2185: 2184: 2181: 2176: 2160: 2147: 2100: 2095:Seatonian Poems 2042:A Song to David 2034:Religious works 2022: 2017: 1975: 1949: 1903:Szasz, Thomas. 1756:Ingram, Allan. 1585: 1580: 1575: 1571: 1566: 1562: 1557: 1553: 1548: 1541: 1536: 1532: 1527: 1523: 1518: 1514: 1509: 1505: 1500: 1496: 1491: 1487: 1482: 1475: 1471:Ainsworth p. 88 1470: 1463: 1458: 1454: 1449: 1445: 1440: 1436: 1431: 1427: 1422: 1418: 1409: 1405: 1396: 1392: 1387: 1383: 1375: 1371: 1366: 1362: 1357: 1353: 1348: 1344: 1339: 1332: 1327: 1323: 1318: 1314: 1309: 1305: 1300: 1296: 1291: 1287: 1282: 1278: 1273: 1266: 1261: 1254: 1249: 1245: 1240: 1236: 1231: 1224: 1219: 1210: 1205: 1198: 1193: 1189: 1184: 1180: 1175: 1171: 1166: 1162: 1157: 1153: 1148: 1144: 1139: 1130: 1125: 1121: 1116: 1109: 1104: 1097: 1092: 1081: 1076: 1072: 1067: 1063: 1058: 1054: 1049: 1045: 1040: 1036: 1031: 1024: 1019: 1012: 1007: 1003: 998: 994: 990:Curry 2005 p. 5 989: 985: 980: 976: 971: 967: 962: 958: 953: 944: 939: 932: 927: 920: 915: 911: 906: 899: 894: 890: 885: 881: 876: 872: 867: 863: 858: 845: 840: 836: 831: 827: 822: 818: 814: 800: 793: 685: 660:A Song to David 644:A Song to David 615:A Song to David 569:A Song to David 565:Robert Browning 561: 545:A Song to David 485: 465:A Song to David 457:A Song to David 449: 422: 414: 409: 407: 405: 403: 401: 399: 397: 395: 393: 380: 375: 362: 324: 315:A Song to David 186:Seatonian Prize 166: 153:Michel Foucault 105: 93:Robert Browning 89:A Song to David 69:A Song to David 28: 23: 22: 15: 12: 11: 5: 2233: 2231: 2223: 2222: 2217: 2212: 2207: 2202: 2197: 2187: 2186: 2178: 2177: 2175: 2174: 2168: 2166: 2162: 2161: 2154: 2152: 2149: 2148: 2146: 2145: 2139: 2133: 2130: 2127:The Hop-Garden 2123: 2116: 2113:Smart's Fables 2108: 2106: 2102: 2101: 2099: 2098: 2091: 2084: 2077: 2070: 2063: 2058: 2045: 2037: 2035: 2028: 2024: 2023: 2018: 2016: 2015: 2008: 2001: 1993: 1987: 1986: 1973: 1967: 1962: 1956: 1948: 1947:External links 1945: 1944: 1943: 1929: 1915: 1901: 1887: 1873: 1859: 1845: 1831: 1817: 1810: 1796: 1789: 1775: 1768: 1754: 1740: 1726: 1712: 1698: 1684: 1670: 1656: 1642: 1628: 1614: 1600: 1584: 1581: 1579: 1578: 1569: 1560: 1551: 1539: 1530: 1521: 1512: 1503: 1494: 1485: 1473: 1461: 1452: 1443: 1434: 1425: 1416: 1403: 1390: 1381: 1369: 1360: 1351: 1342: 1330: 1321: 1312: 1303: 1294: 1285: 1276: 1264: 1252: 1243: 1234: 1222: 1208: 1196: 1187: 1178: 1169: 1160: 1151: 1142: 1128: 1119: 1107: 1095: 1079: 1070: 1061: 1052: 1043: 1034: 1022: 1010: 1001: 992: 983: 974: 972:Mounsey p. 159 965: 956: 942: 930: 918: 909: 897: 888: 879: 870: 861: 843: 834: 825: 815: 813: 810: 684: 681: 640: 639: 636: 633: 630: 611: 610: 607: 604: 601: 598: 595: 592: 589: 586: 583: 580: 560: 557: 493:Charles Burney 484: 481: 473:William Cowper 448: 445: 390: 389: 388: 387: 376: 374: 371: 357:, which read: 323: 320: 220:Samuel Johnson 194:The Hop-Garden 165: 162: 110:William Battie 104: 101: 84:Christianity. 46:mental asylums 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 2232: 2221: 2218: 2216: 2213: 2211: 2208: 2206: 2203: 2201: 2198: 2196: 2193: 2192: 2190: 2183: 2173: 2170: 2169: 2167: 2163: 2158: 2143: 2140: 2137: 2134: 2131: 2129: 2128: 2124: 2122: 2121: 2117: 2115: 2114: 2110: 2109: 2107: 2103: 2097: 2096: 2092: 2090: 2089: 2085: 2083: 2082: 2081:Jubilate Agno 2078: 2076: 2075: 2071: 2069: 2068: 2064: 2062: 2059: 2057: 2056: 2051: 2050: 2046: 2044: 2043: 2039: 2038: 2036: 2032: 2029: 2025: 2021: 2014: 2009: 2007: 2002: 2000: 1995: 1994: 1991: 1983: 1981: 1980:Jubilate Agno 1974: 1971: 1970:Jubilate Agno 1968: 1966: 1965:Song to David 1963: 1960: 1957: 1954: 1951: 1950: 1946: 1942: 1941:0-271-00669-2 1938: 1934: 1930: 1928: 1924: 1920: 1916: 1914: 1910: 1906: 1902: 1900: 1899:0-85646-296-9 1896: 1892: 1888: 1886: 1885:0-19-812767-7 1882: 1878: 1874: 1872: 1871:0-19-811869-4 1868: 1864: 1860: 1858: 1854: 1850: 1846: 1844: 1843:0-674-77951-7 1840: 1836: 1832: 1830: 1829:0-87972-649-0 1826: 1822: 1818: 1815: 1811: 1809: 1808:0-8387-5483-X 1805: 1801: 1797: 1794: 1790: 1788: 1787:0-312-21369-7 1784: 1780: 1776: 1773: 1769: 1767: 1766:0-85323-982-7 1763: 1759: 1755: 1753: 1749: 1745: 1741: 1739: 1738:0-521-55022-X 1735: 1731: 1727: 1725: 1724:0-19-811744-2 1721: 1717: 1713: 1711: 1710:0-679-72110-X 1707: 1703: 1699: 1697: 1696:0-7463-1023-4 1693: 1689: 1686:Curry, Neil. 1685: 1683: 1679: 1675: 1671: 1669: 1665: 1661: 1657: 1655: 1654:0-14-043116-0 1651: 1647: 1643: 1641: 1637: 1633: 1629: 1627: 1623: 1619: 1615: 1613: 1612:0-8057-1502-9 1609: 1605: 1601: 1599: 1595: 1591: 1587: 1586: 1582: 1573: 1570: 1564: 1561: 1555: 1552: 1546: 1544: 1540: 1537:Blaydes p. 58 1534: 1531: 1528:Blaydes p. 55 1525: 1522: 1516: 1513: 1510:Blaydes p. 47 1507: 1504: 1498: 1495: 1489: 1486: 1480: 1478: 1474: 1468: 1466: 1462: 1456: 1453: 1447: 1444: 1438: 1435: 1429: 1426: 1420: 1417: 1413: 1407: 1404: 1400: 1394: 1391: 1385: 1382: 1378: 1373: 1370: 1364: 1361: 1355: 1352: 1346: 1343: 1337: 1335: 1331: 1325: 1322: 1316: 1313: 1307: 1304: 1298: 1295: 1289: 1286: 1280: 1277: 1271: 1269: 1265: 1259: 1257: 1253: 1247: 1244: 1238: 1235: 1229: 1227: 1223: 1217: 1215: 1213: 1209: 1203: 1201: 1197: 1191: 1188: 1182: 1179: 1173: 1170: 1164: 1161: 1155: 1152: 1146: 1143: 1137: 1135: 1133: 1129: 1123: 1120: 1114: 1112: 1108: 1102: 1100: 1096: 1090: 1088: 1086: 1084: 1080: 1074: 1071: 1065: 1062: 1056: 1053: 1047: 1044: 1038: 1035: 1029: 1027: 1023: 1017: 1015: 1011: 1005: 1002: 996: 993: 987: 984: 978: 975: 969: 966: 960: 957: 951: 949: 947: 943: 937: 935: 931: 925: 923: 919: 913: 910: 904: 902: 898: 892: 889: 883: 880: 874: 871: 865: 862: 856: 854: 852: 850: 848: 844: 838: 835: 829: 826: 820: 817: 811: 809: 806: 805:Jubilate Agno 797: 789: 784: 779: 777: 773: 769: 762: 760: 753: 751: 747: 743: 742:Russell Brain 738: 733: 728: 726: 725:Song to David 722: 721:Jubilate Agno 718: 713: 711: 707: 706:A. E. Housman 701: 699: 692: 690: 682: 680: 677: 673: 669: 665: 661: 657: 652: 649: 645: 637: 634: 631: 628: 627: 626: 624: 620: 616: 608: 605: 602: 599: 596: 593: 590: 587: 584: 581: 578: 577: 576: 574: 570: 566: 558: 556: 554: 550: 549:William Mason 546: 540: 538: 533: 527: 525: 524:Hester Piozzi 521: 520: 513: 510: 502: 497: 494: 490: 489:James Boswell 482: 480: 478: 474: 470: 469:Jubilate Agno 466: 462: 461:Jubilate Agno 458: 453: 446: 444: 442: 436: 433: 432:Jubilate Agno 428: 421: 418: 417:Jubilate Agno 411: 385: 384: 383: 382: 381: 370: 365: 358: 356: 350: 347: 343: 335: 334: 333:Jubilate Agno 328: 319: 317: 316: 311: 310: 309:Jubilate Agno 304: 302: 301:Jubilate Agno 296: 294: 290: 289:Jubilate Agno 285: 284:Hester Thrale 279: 277: 273: 266: 261: 258: 256: 255:Jubilate Agno 252: 251:Jubilate Agno 248: 244: 240: 236: 231: 229: 225: 221: 217: 212: 210: 206: 202: 201: 196: 195: 191: 190:pastoral poem 187: 183: 179: 175: 171: 163: 161: 157: 154: 150: 145: 143: 139: 134: 132: 128: 124: 118: 113: 111: 102: 100: 98: 97:Jubilate Agno 94: 90: 85: 83: 79: 78:Jubilate Agno 73: 71: 70: 65: 64: 63:Jubilate Agno 59: 55: 51: 47: 43: 34: 30: 19: 2182: 2141: 2135: 2125: 2118: 2111: 2105:Misc. poetry 2093: 2086: 2079: 2072: 2065: 2060: 2053: 2047: 2040: 1979: 1932: 1918: 1904: 1890: 1876: 1862: 1848: 1834: 1820: 1813: 1799: 1792: 1778: 1771: 1757: 1743: 1729: 1715: 1701: 1687: 1673: 1659: 1645: 1631: 1617: 1603: 1589: 1572: 1563: 1554: 1533: 1524: 1515: 1506: 1497: 1488: 1455: 1446: 1437: 1428: 1419: 1411: 1406: 1398: 1393: 1384: 1376: 1372: 1363: 1354: 1345: 1324: 1315: 1306: 1297: 1288: 1279: 1246: 1237: 1190: 1181: 1172: 1163: 1154: 1145: 1122: 1073: 1064: 1055: 1046: 1037: 1004: 995: 986: 977: 968: 959: 912: 891: 882: 873: 864: 837: 828: 819: 804: 798: 790: 786: 781: 771: 767: 764: 758: 755: 739: 735: 730: 724: 720: 716: 714: 709: 703: 697: 694: 688: 686: 671: 664:accomplished 663: 659: 653: 647: 643: 641: 614: 612: 572: 568: 567:argued that 562: 559:19th century 544: 542: 536: 531: 529: 517: 515: 508: 505: 499: 486: 476: 468: 464: 460: 456: 454: 450: 440: 437: 431: 426: 423: 416: 413: 391: 378: 367: 360: 354: 351: 345: 339: 331: 330:A page from 313: 307: 305: 300: 297: 288: 280: 275: 271: 268: 263: 259: 254: 250: 246: 232: 227: 223: 215: 213: 208: 198: 192: 181: 178:John Newbery 167: 158: 149:Thomas Szasz 146: 137: 135: 130: 120: 115: 106: 96: 88: 86: 77: 74: 67: 61: 58:John Newbery 39: 29: 2120:The Hilliad 1976:Frank Key. 1793:The Academy 746:cyclothymia 689:The Academy 619:John Milton 553:Thomas Gray 537:distraction 361:12 May 1758 243:William Law 200:The Hilliad 174:Grub Street 82:evangelical 2189:Categories 1583:References 776:enthusiasm 623:John Keats 573:Parleyings 257:B 90–91). 123:John Monro 103:Background 2055:Abimelech 1927:310472708 1626:181708957 1598:217192259 1377:Athenaeum 704:In 1933, 648:Parleying 591:* * * * * 551:wrote to 530:In every 427:Mr Potter 386:* * * * * 129:. In his 2165:See also 1752:78233305 792:ceasing. 483:Analysis 415:Smart's 1640:1903700 509:carried 447:Release 235:St Paul 2144:(1763) 2138:(1752) 2049:Hannah 1939: 1925: 1911: 1897: 1883: 1869: 1857:358625 1855: 1841: 1827: 1806: 1785: 1764: 1750: 1736: 1722: 1708: 1694: 1682:758148 1680: 1668:217570 1666: 1652: 1638: 1624: 1610: 1596: 205:Horace 164:Asylum 2142:Poems 2027:Works 1959:Print 1953:Print 1913:57487 812:Notes 532:other 2052:and 1937:ISBN 1923:OCLC 1909:OCLC 1895:ISBN 1881:ISBN 1867:ISBN 1853:OCLC 1839:ISBN 1825:ISBN 1804:ISBN 1783:ISBN 1762:ISBN 1748:OCLC 1734:ISBN 1720:ISBN 1706:ISBN 1692:ISBN 1678:OCLC 1664:OCLC 1650:ISBN 1636:OCLC 1622:OCLC 1608:ISBN 1594:OCLC 772:Song 672:Song 621:and 312:and 66:and 748:or 698:the 245:'s 2191:: 1542:^ 1476:^ 1464:^ 1333:^ 1267:^ 1255:^ 1225:^ 1211:^ 1199:^ 1131:^ 1110:^ 1098:^ 1082:^ 1025:^ 1013:^ 945:^ 933:^ 921:^ 900:^ 846:^ 522:, 479:. 463:. 303:. 52:, 2012:e 2005:t 1998:v 1982:" 801:" 794:' 287:( 20:)

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Knowledge (XXG)

Asylum confinement of Christopher Smart

Index