The main textual source is: James, L., ed., Constantine of Rhodes. On Constantinople and the Church of the Holy Apostles, including a Greek edition by Vassis, I. (Farnham, 2012). Studies include: P. Chatterjee, ‘Vision, Transformation and the Veroli Casket’, Oxford Art Journal, 36 (2013), 325–44; A. Cutler, ‘On Byzantine Boxes’, JWalt, 42/43 (1984–5), 32–47; E. D. Maguire and H. Maguire, Other Icons: Art and Power in Byzantine Secular Culture (Princeton, NJ, 2007).Google Scholar

Studies include: Jeffreys, M. J. and Jeffreys, E. M. ‘Who was Eirene the Sevastokratorissa?’, Byzantion, 64 (1994), 40–68; J. C. Anderson and M. J. Jeffreys, ‘The Decoration of the Sebastokratorissa’s Tent’, Byzantion, 64 (1994), 8–18; M. Mullett, ‘Tented Ceremony: Ephemeral Performances under the Komnenoi’ in A. Beihammer, S. Constantinou and M. Parani, eds., Court Ceremonies and Rituals of Power in the Medieval Mediterranean (Leiden, 2013), 487–513 and M. Mullett, ‘Experiencing the Byzantine Text, Experiencing the Byzantine Tent’ in M. Jackson and C. Nesbitt, eds., Experiencing Byzantium (Farnham, 2013), 269–91.Google Scholar

The key textual sources are: Wolska-Conus, W., ed., Cosmas Indicopleustès. Topographie chrétienne, 3 vols. (Paris, 1968–73), and S. A. Barney et al., eds., The Etymologies of Isidore of Seville. Etymologies (Cambridge, 2006). Studies include: A. Hiatt, Terra Incognita: Mapping the Antipodes Before 1600 (London, 2008); H. Inglebert, Interpretatio Christiana. Les mutations des savoirs (cosmographie, géographie, ethnographie, histoire) dans l’Antiquité chrétienne (30–630 après J.C.) (Paris, 2001); M. Kominko, The World of Kosmas. The Byzantine Illustrated Codices of the Christian Topography (Cambridge, 2013).Google Scholar