This entry in Brill's APhR series investigates, in their own words, “the place of natural philosophy,” especially cosmology, in late antique and early Byzantine thought, pagan and Christian alike. Comprised of five French and five English essays arranged chronologically, the volume is helmed by Johannes Zachhuber, whose publications on this matter are extensive, and Ana Schiavoni-Palanciuc, whose work on mathematical structures in Byzantine art is eagerly awaited. Their introduction excels and can function as a stand-alone primer for graduate students.

Beginning with the foundational text – the Timaeus – Marwan Rashed illuminates the symbolism hiding in Plato's genealogies, which also functions as an apologia for philosophy's authority, and speculates on Egyptian influence. Zachhuber questions the narrative of Christians rejecting a world-soul, underscoring a short-lived amenability toward the concept amongst Gnostics and early Christians. His admittedly speculative essay is nonetheless noteworthy. The indefatigable Ilaria Ramelli gives a circuitous account of “hylomorphism and matter” in Origen, Middle Platonists, the Dialogue of Adamantius, Nyssa, and Evagrius. Nyssa's rejection of the Stoic human-as-microcosm model is rooted, Laurent Lavaud argues, in the fundamental importance of human freedom. Despite his openness to other Stoicisms, Gregory ripostes them with Genesis’ imago Dei. Frédéric Berland and Pascal Mueller-Jourdan both deal with Proclus. The former does so regarding heliocentrism, examined through Proclus’ usage of the Pythagorean term “the Fortress of Zeus.” The latter compares materia prima's immutability, generability, and thus eternality in Proclus and John Philoponus. Benjamin Gleede gives an enthralling account of “the rejection of Ptolemean cosmography” by Antiochene and Syriac Christians, their underlying scientific and theological logic, and non-spherical alternatives. After adeptly summarizing Psalm 22's exegetical history as prophetic of Christ's ascension, Radu Marasescu emphasizes liturgical aspects of Pseudo-Dionysius’ interpretation thereof and defends him against the charge of Platonizing the Incarnation. Carlo Dell'Osso highlights an understudied corpus of Byzantine theological anthropology, namely Anastasius Sinaita. Though his conspectus of Anastasius’ two discourses on the imago Dei is satisfactory, some of his conclusions are untenable. Peter Van Deun finishes with the critical edition of a post-tenth century, anonymous opusculum explaining hexameral vocabulary. The volume's broad scope, while worthwhile, commends a selective approach.