This collection of nine articles, introduced by Sæbjørg Walker Nordeide, focuses primarily on questions of sacred space and topography in Scandinavia, the Baltic and Greece. Chronologically the articles range from classical antiquity (Gullög Nordquist's overview of ‘The ancient and sacred Greek landscape’) to the nineteenth century (Asgeir Svestad's fascinating ‘Sámi burials and sacred landscape: aspects of the impact of materiality on Sámi religious conceptions and practices’). Such a broad range of material, while slightly incongruous, means that readers will discover this collection either for a particular article or group of articles, or for comparative or theoretical purposes. The authors serve those disparate readers well, exploring theoretical problems of sacred places and spaces while grounding theoretical claims in the particulars of the same. Svestad's article on Sámi burial practices is a good example of the comparative possibilities. By examining the material evidence of burial practices in Swedish Lapland, Svestad reveals that some overtly Sámi religious practices persisted well into the nineteenth if not the twentieth centuries. Modified versions of these practices persist among believing Christians who retain a careful respectful disposition towards the sieidis (sanctuaries, sacrificial places) while being clear that these are not places of worship. Comparing those practices with the questions raised by Bente Kiilerich in her fine ‘From temple to church: the redefinition of the sacred landscape on the Acropolis’, one could well-understand her assertion that Christians likely retained a respectful distance from ancient sacred sites before creatively reusing them. She demonstrates that the process of transforming temples into churches was probably both much later and less violent than historians have asserted previously. Stefan Brink, ‘Myth and ritual in pre-Christian Scandinavian landscape’, does in part compare the classical Greek and Scandinavian worlds. Kurt Villads Jensen, ‘Crusading and Christian penetration into the landscape: the New Jerusalem in in the desert after c. 1100’, and Zoë Opačić, ‘The sacred topography of medieval Prague’, remind us of the role of the imagined Jerusalem in reshaping both the Holy Land and the European city. Jensen's article adds the particularly interesting and little studied dimension of a sacred soundscape. Nordeide provides a helpful theoretical introduction to the collection, offering the reader much of value to consider. The reminder that ‘sacralizing of a landscape also involves the process of desacralizing a landscape’ was particularly appreciated. Not every reader will find every theoretical framework or method helpful. I am not convinced of the need for the term ‘sacroscape’, for example, but found the toponymic mapping of Veikko Anttonen's ‘Landscapes as sacroscapes: why does topography make a difference?’, to be of great interest. Such GIS analysis will only become more important for the field. Likewise the discussion of landscape and memory in Nordquist's article on ancient Greece was stimulating. Torstein Jørgensen's ‘Insiders and outsiders: theological “landscaping” in early medieval provincial laws in Norway’, emphasises boundaries and the sacred. The collection as whole often reveals its debt to Victor Turner and Mircea Eliade.