With erudition and insight H. has written a brief but thorough monograph on Proclus’ writings concerning Athena and astrology in a Neoplatonic context. Though at least two major Neoplatonists (Porphyry and Proclus) were well versed in astrology, astrology in Neoplatonism has seldom been examined (some authors include G. Shaw, J. Dillon, M. Lawrence, C. Addey, A. Johnson and this reviewer). H., who has devoted much of his academic career to the historical intersections of astrology with other cultural concerns, sets a goal of elucidating some of Proclus’ philosophical chains of thought by analysing their astrological, astronomical and mythological components. This approach bears creative fruit.

H.’s main source texts are Proclus’ Commentary on Plato's Timaeus (Book 1, esp. 95–8 Diehl) and the Commentary on Cratylus 185, both containing lore on the cosmos and Athena. The monograph consists of seven sections, examining Athena's celestial and earthly connections to: (1) the Nile Delta, (2) the constellation of the Triangle in relation to Aries, (3) Virgo, (4) the Moon, (5) the Sun, (6) the circumpolar star, and (7) northern stars in addition to Ursa Major and Minor.

H. first establishes the importance of the triangle to Athena's lore, using both celestial and earthly triangles (pp. 11–13). He demonstrates Athena's connections to the Nile Delta and Sais, Pythagorean number theory, Aries and the four traditional elements assigned to ‘triangles’ of zodiac signs, the earth's daily rotation, and the thema mundi, or birth chart of the cosmos, in which Aries marks the highest and southern point in the horoscope. Athena's birth from her father's head mythologically supports her link to Aries and the head, in addition to Pallas as tutelary deity of Aries (Manilius, Astronomica 2.439). This section sets the stage for further analysis tying Athena to different constellations, planets and particularly the North Pole.

Athena is connected both to the stillness of the pole and to the movement and speed of Aries at the equator. This dual relation to stillness and movement becomes an important theme in the book. H. shows the philosophical, mythological and astrological dimensions of this apparent dichotomy while pointing out the particular ability of astrological interpretation to integrate seemingly contrary concepts into an organic system capable of complementarity and reconciliation.

The core of H.’s study is his lengthy discussion using astrological doctrines to elucidate and clarify Proclus’ philosophical ‘movement triad’ of ‘remaining, procession, return’ (μονή, πρόοδος, ἐπιστροϕή) (pp. 19–24) in the Neoplatonic emanation of the one in the many. H. applies astrological correspondences to these philosophical terms, for example aligning Athena's stillness at the pole with ‘remaining’ (μονή). Πρόοδος (‘procession or emanation’) corresponds to ‘effluence’ (ἀπόρροια), both as Athena's power and as a technical term related to astrological aspect theory. By finding a celestial analogy in Proclus’ triad, H. enhances the understanding of the philosophical terms.

Thus H.’s extensive knowledge of astrology adds welcome depth to his interpretations. He even includes a section on modern astrology, showing the implicit reflection of ancient perspectives in modern practice. This example fittingly concludes the monograph by relating modern astrological symbols for the asteroids Minerva and Pallas back to Athena's ancient connection to the triangle that began the book.