On the interior decoration of Byzantine cathedrals, see Otto Demus,Byzantine Mosaic
Decoration: Aspects of Monumental Art in Byzantium(Boston: Boston Book & Art Shop,
1955).
On political symbolism in art, architecture, and ritual at court: Daniel Rowland,“Two
Cultures, One Throne Room: Secular Courtiers and Orthodox Culture in the Golden
Hall of the Moscow Kremlin,”in Valerie A. Kivelson and Robert H. Greene, eds.,
Orthodox Russia: Belief and Practice under the Tsars(University Park, Pa.: Pennsylvania
State University Press, 2003), 33–57,“Architecture, Image, and Ritual in the Throne
Rooms of Muscovy, 1550–1650: A Preliminary Survey,”in Chester S. L. Dunning,
Russell Martin, and Daniel B. Rowland, eds.,Rude & Barbarous Kingdom Revisited: Essays
in Russian History and Culture in Honor of Robert O. Crummey(Bloomington, Ind.:
Slavica, 2008), 53–71 and his“Biblical Military Imagery in the Political Culture of Early
Modern Russia: The Blessed Host of the Heavenly Tsar,”in Michael S. Flier and Daniel
B. Rowland, eds.,Medieval Russian Culture, Vol. 2 (Berkeley: University of California
Press, 1994), 182–212; Michael S. Flier,“Political Ideas and Rituals,”in Maureen Perrie,
ed.,Cambridge History of Russia, Vol. 1 (Cambridge: Cambridge University Press, 2006),
387 – 408, and his“The Throne of Monomakh: Ivan the Terrible and the Architectonics
of Destiny,”in James Cracraft and Daniel Rowland, eds.,Architectures of Russian Identity,
1500 – Present(Ithaca, NY: Cornell University Press, 2003), 21–33.
On the concept of symbolic center, see Clifford Geertz,“Centers, Kings, and Charisma:
Reflections on the Symbolics of Power,”inLocal Knowledge: Further Essays in Interpretive
Anthropology(New York: Basic Books, 1983), 121–46. On tsars’pilgrimages, see my
“Pilgrimage, Procession and Symbolic Space in Sixteenth-Century Russian Politics,”in
Flier and Rowland, eds.,Medieval Russian Culture, 163–81.
On advice giving and Muscovite political ideology: Daniel Rowland,“The Problem of
Advice in Muscovite Tales about the Time of Troubles,”Russian History6 (1979):
259 – 83,“Did Muscovite Literary Ideology Place Limits on the Power of the Tsar
(1540s–1660s)?”Russian Review49 (1990): 125–55 and his“Muscovy,”in Howell
A. Lloyd, Glenn Burgess, and Simon Hodson, eds., European Political Thought,
1450 – 1700: Religion, Law and Philosophy(New Haven and London: Yale University
Press, 2007), 267–99. Works linking ideology and court politics: N. S. Kollmann,
Kinship and PoliticsandBy Honor Bound: State and Society in Early Modern Russia(Ithaca,
NY: Cornell University Press, 1999); Sergei Bogatyrev,The Sovereign and his Counsellors:
Ritualized Consultations in Muscovite Political Culture, 1350s–1570s(Helsinki: Academia
Scientiarum Fennica, 2000); Russell Martin,A Bride for the Tsar: Bride-Shows and
Marriage Politics in Early Modern Russia(DeKalb, Ill.: Northern Illinois University
Press, 2012). For medieval and early modern European parallels: Geoffrey Koziol,Begging
Pardon and Favor: Ritual and Political Order in Early Medieval France(Ithaca, NY:
Cornell University Press, 1992); Cedric Michon, ed.,Conseils & Conseillers dans l’europe
de la Renaissance: V. 1450–V. 1550(Tours: Presses Universitaires François Rabelais de
Tours, 2012).
On women at court: Isolde Thyrêt,Between God and Tsar: Religious Symbolism and the Royal
Women of Muscovite Russia(DeKalb, Ill.: Northern Illinois University Press, 2001); my
two essays“The Seclusion of Elite Muscovite Women,”Russian History10 (1983):
170 – 87 and“Women’s Honor in Early Modern Russia,”in Barbara Evans Clements,
Barbara Alpern Engel, and Christine D. Worobec, eds.,Russia’s Women: Accommodation,
Resistance, Transformation(Berkeley: University of California Press, 1991), 60–73.
On portraiture in late seventeenth-century Russia, see Lindsey A. J. Hughes,“Images of the
Elite: A Reconsideration of the Portrait in Seventeenth-Century Russia,”inVon Moskau
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