The relationship between religion and nature is extremely complex and has always been widely debated in literature even with respect to its territorial and ecological implications (Friedberg's Schmidt, 2004). In particular, Christianity has historically associated "conservationist" visions on the part of monastic orders such as the Benedictines and Franciscans, to the struggle toward pre-Christian cults related to natural elements, which sometimes led to the cutting down of ancient sacred forests (Borchi, 2004; Pungetti, 2018). One element that certainly unites all shades of Christianity is that of the traditionally association of the sacre with natural beauties. As Sajaloli and Grésillon (2019) observe at the level of personal experience, there is a plurality of perceptions of the sacred in relation to the landscape. In the face of grand scenery, there is a widespread narrative of one's smallness compared to the vastness of Nature. Such attitude emerges in historical travel accounts by travellers, where celebrations of forests, valleys, mountains, and so on, as works of God are very common. In this regard, references to the "Garden of Eden" are more frequent with respect to man-made landscapes rather than the wilderness, as is the practice in the domestic/wilderness duality typical of Western culture. Foreign travellers, particularly northern Europeans, once arrived on the shores of the Mediterranean, were caught by a vegetation and landscape never seen in their own country: citrus groves, olive groves, palm trees (Piana et al., 2018); this increased the awe and sense of the exotic that Genesis recalls.The paper proposes an analysis of sacred-related narratives contained in travel reports and views concerning the Ligurian Riviera (Italy) by the Grand-Tour travellers