observances are widespread and have a Bronze Age antecedent in the cult of the winds
at Mycenaean Knossos.
GUIDE TO FURTHER READINGThe story of ‘‘nature deities’’ in Greece is largely the story of the relationship between people,
gods, and the landscape. For discussions of landscape and Greek religion see especially Buxton
1994 and Cole 2004. For sacred gardens see Motte 1973 and Carroll-Spillecke 1989. On the
landscape and Greek aesthetics see Segal 1963 and Hurwit 1991. The most comprehensive
treatment of the nymphs in myth and cult is Larson 2001. For nympholepsy see Larson
2001:11–20 and Connor 1988. For Pan, indispensable works are Brommer 1949–50 and
Borgeaud 1988. For rivers see Brewster 1997 and Isler 1970. (For all the nature deities one
should also consult the relevant volumes ofREandLIMC, which include much information
about their cults.) The Athenian sanctuary of Kephisos is discussed in Purvis 2003. The myth of
the priority of Ge at Delphi is dissected in Sourvinou-Inwood 1991, while many of Ge’s cults
are discussed in Hadzisteliou-Price 1978. For Amphitrite at Penteskouphia, see Kaempf-
Dimitriadou 1981; for Thetis and the Nereids, see Barringer 1995 and Slatkin 1991.
70 Jennifer Larson