On the Couch by Nathan Kravis takes a social historical route to unravelling the enigma of the psychoanalytic couch and the reclining analysand. Underexplored and 'undertheorized' until now, due to constraints such as case sensitivity, this work searches well beyond Freud's justification for the analysand's supine state: his declared aversion to constantly meeting the patient's gaze (p. 1). Here, through a remarkably varied melange of sources, Kravis, a practising psychoanalyst and historian of psychiatry, sustains a cogent narrative of psychoanalysis's distinct 'choreography', that is, 'the "repressed" history of the analytic couch' (p. xi). As Kravis highlights in Chapter One, alongside this want of a substantial rationale for the use of the couch is its striking visibility in both the psychoanalytic community and widespread culture. Kravis's methodological approach, set out here, is thus to contextualize this exemplary status through undertaking a 'social history of recumbent posture' (p. 8). The first chapters unearth the different meanings Europeans have inscribed onto the act of lying supine, starting with the Classical Age. Diverse contexts of reclining are recovered in the chapters that follow. Chapter Two resurrects the 'ceremonial' importance of 'recumbence' (p. 28, original emphasis). Spotlighting the tradition of 'reclining dining', expressive of social standing and amusement (p. 11), at celebratory occasions such as the Greek 'symposion' and the Roman 'convivium' (p. 12, original emphasis), it then traces the adoption of supine states into sacred art (p. 28). Chapter Three views developments in 'furniture fashion' as an aperture onto changing models of home life and aesthetics (p. 43), exploring, for example, connections between the growing popularity of 'reclining chairs' suited to repose and dialogue, and the less solemn rule of Louis XV (p. 39). Chapter Four addresses how the theme of recumbent posture recurred in changing forms across 'portraiture' (p. 47), dwelling on mid-eighteenth-century representations of women, defiant and cerebral, in the act of reading (pp. 78-82). Chapter Five moves the discussion on reclining posture into therapeutic contexts, addressing the increasing prevalence of mobile seating such as the 'adjustable chaise-longue' and 'the Schlafsofa (sleep sofa or recliner couch)' (p. 99, original emphasis) for the unwell and wealthy coastal vacationers, from the start of the nineteenth century (p. 97). The particular nineteenth-century psychiatric culture in which Sigmund Freud was embedded is revived in Chapter Six: physiological and psychological therapeutics such as 'hypnosis, hydrotherapy, cutaneous and electrotherapy, phototherapy, diet and rest cures' necessitated lying down, thus entangling 'recumbence and cure' in medical and lay mindsets (p. 115). Unravelling its 'romantic' and 'asylum' derivations (p. 127), Chapter Seven locates Freud's therapeutic employment of the couch in his late-nineteenth-century use of 885055H PY0010.