13203 - Jerusalem (Old city) - Church of the Holy Sepulchre (Martyrion / Basilica of Constantine)

29. (1) With these things thus completed, the Emperor next gave orders by the stipulations of pious laws and by generous grants for a place of worship worthy of God to be built with rich and imperial munificence around the Saviour’s cave, as if he had intended this for a long time and had looked into the future with superior foreknowledge. (2) He instructed those who governed the eastern provinces by generous and lavish grants to make the building out of the ordinary, huge, and rich, and to the bishop of the church who then presided in Jerusalem, he sent the following document. By it he displayed in clear terms the love for God in his own soul and the purity of his faith in the Saviour’s Word, writing in this fashion:

<...>

31. (1) “It is thus for your own Good Sense to make such order and provision of what is needed that not only a basilica superior to those in all other places, but the other arrangements also, may be such that all the excellences of every city are surpassed by this foundation. (2) As to the building and decoration of the walls, be advised that our friend Dracillianus, who exercises his office among the praefecti illustrissimi, and he who is governor of the province have been entrusted by us with its care. For my Religious Care has ordered that craftsmen and labourers and everything they may learn from your Good Sense to be needed for the building work should forthwith be supplied by their provision. (3) As to the columns or marble, you should after a survey yourself write promptly to us about what you may consider to be of most value and use, so that whatever quantity and kind of materials we may learn from your letter to be needful may be competently supplied from all sources. It is right that the world’s most miraculous place should be worthily embellished.

32. (1) “As to the vault of the basilica, whether you decide that it be coffered or in another style of construction I would wish to learn from you. If it were to be coffered, it might also be decorated with gold. (2) In short, in order that your Holiness may make known with all speed to the aforementioned magistrates how many labourers and craftsmen and what other expenditures are required, take care to refer immediately also to me not only the matters of the marble and pillars, but also the lacunary panels, should you judge that best. God preserve you, dear Brother.”

33. (1) Thus did the Emperor write. No sooner had he written than the commands were put into effect. New Jerusalem was built at the very Testimony to the Saviour, facing the famous Jerusalem of old, which after the bloody murder of the Lord had been overthrown in utter devastation, and paid the penalty of its wicked inhabitants. (2) Opposite this then the Emperor erected the victory of the Saviour over death with rich and abundant munificence, this being perhaps that fresh new Jerusalem proclaimed in prophetic oracles, about which long speeches recite innumerable praises as they utter words of divine inspiration. (3) As the principal item he first of all decked out the sacred cave. It was a tomb full of agelong memory, comprising the trophies of the great Saviour’s defeat of death, a tomb of divine presence, where once an angel, radiant with light, proclaimed to all the good news of the rebirth demonstrated by the Saviour.

34. This then was the first thing, like a head of the whole, which the Emperor’s munificence decorated with superb columns and full ornamentation, brightening the solemn cave with all kinds of artwork.

35. He then went on to a very large space wide open to the fresh air, which was decorated with a pavement of light-coloured stone on the ground, and enclosed on three sides by long surrounding colonnades.

36. (1) On the side opposite the cave, which looked towards the rising sun, was connected the royal temple, an extraordinary structure raised to an immense height and very extensive in length and breadth. Its interior was covered with slabs of varied marble, and the external aspect of the walls, gleaming with hewn stone fitted closely together at each joint, produced a supreme object of beauty by no means inferior to marble. (2) Right up at the top the material which encased the outside of the roofs was lead, a sure protection against stormy rain; while the interior of the structure was fitted with carved coffers and like a vast sea spread out by a series of joints binding to each other through the whole royal house, and being beautified throughout with brilliant gold made the whole shrine glitter with beams of light.

37. Round each of the sides extended twin ranges of double colonnades, in upper and lower storeys, their tops also decorated with gold. Those at the front of the house rested upon huge pillars, while those inside the front were raised under blocks plentifully decorated all round their surfaces. Three doors well placed to face the sunrise received the crowds flowing in.

38. Facing these as the chief point of the whole was the hemisphere attached to the highest part of the royal house, ringed with twelve columns to match the number of the Apostles of the Saviour, their tops decorated with great bowls made of silver, which the Emperor himself had presented to his God as a superb offering.

39. For those going on from there to the entrances situated at the front of the shrine, another open space awaited them. Arcades stood there on either hand, a first court and colonnades beyond, and finally the gates of the court. Beyond these, right in the middle of the open square, the porticoes forming the entrance to the whole, beautifully wrought, offered to those passing outside a striking view of what was to be seen within. 

40. This then was the shrine which the Emperor raised as a manifest testimony of the Saviour’s resurrection, embellishing the whole with rich imperial decoration. He adorned it with untold beauties in innumerable dedications of gold and silver and precious stones set in various materials. In view of their size, number and variety, to describe in detail the skilled craftsmanship which went into their manufacture would be beyond the scope of the present work.

(transl. Cameron and Hall)

About a stone’s throw from (the hillock of Golgotha) is the crypt where his body was laid and rose again on the third day. There, at present, by order of the Emperor Constantine, has been built a basilica, that is, a church of the Lord, of wondrous beauty, which has beside it cisterns from which water is raised, and behind it a bath <baptistry> where children are baptized.

(transl. Di Segni)

(1) At daybreak the people assemble in the Great Church built by Constantine on Golgotha Behind the Cross. It is the Lord's Day, and they do what is everywhere the custom on the Lord's Day. But you should note that here it is usual for any presbyter who has taken his seat to preach, if he so wishes, and when they have finished there is a sermon from the bishop. The object of having this preaching every Sunday is to make sure that the people will continually be learning about the Bible and the love of God. Because of all the preaching it is a long time before the dismissal, which takes place not before ten or even eleven o'clock. (2) And when the dismissal has taken place in the church — in the way which is usual everywhere — the monazontes lead the bishop with singing to the Anastasis. - - - (6) Every Sunday in the year except one they assemble in the Great Church which Constantine built on Golgotha Behind the Cross; the exception is Pentecost, the Fiftieth Day after Easter, when they assemble on Sion. You will find this mentioned below, but what they do is to go to Sion before nine o'clock after their dismissal in the Great Church ... <Here the manuscript breaks off.>

(transl. Wilkinson)

(8) Just after seven in the morning, when the people have rested, they all assemble in the Great Church on Golgotha. And on this day in this church, and at the Anastasis and the Cross and Bethlehem, the decorations really are too marvellous for words: All you can see is gold and jewels and silk; the hangings are entirely silk with gold stripes, the curtains the same, and everything they use for services at the festival is made of gold and jewels. You simply cannot imagine the number, and the sheer weight of the candles and the tapers and lamps and everything else they use for the services. (9) They are beyond description, and so is the magmficent building itself. It was built by Constantine, and under the supervision of his mother it was decorated with gold, mosaic, and precious marble, as much as his empire could provide, and this not only at the Great Church but at the Anastasis and the Cross, and the other Jerusalem holy places as well. (10) But I must get back to the point. On the first day they have the service in the Great Church on Golgotha, and all the preaching and al that they read or sing is appropriate to the day. Then, after their dismissal in the church, they go with singing to the Anastasis m the usual way, and the dismissal there takes place at about noon. (11) Lucernare that day takes place in the way which is usual every day. On the second day they assemble in the church on Golgotha, and also on the third, and their rejoicing lasts until noon in Constantine's church on all those three days. On the fourth day they decorate everything and celebrate in the same way on the Eleona (the very beautiful church on the Mount of Olives), on the fifth at the Lazarium, about a mile and a half from Jerusalem, on the sixth on Sion, on the seventh at the Anastasis, and on the eighth At the Cross. The decorations and rejoicing continue for eight days in all these places I have mentioned.

(transl. Wilkinson)

<Lent>

27. (2) Here is what is done on each day of these weeks. On Sundays the bishop reads the Gospel of the Lord's resurrection at first cockcrow, as he does on every Sunday throughout the year. Then, till daybreak, they do everything as they would on an ordinary Sunday at the Anastasis and the Cross. (3) In the morning they assemble (as they do every Sunday) in the Great Church called the Martyrium on Golgotha Behind the Cross, and do what it is usual to do on a Sunday. After the dismissal in this church they go singing, as they do every Sunday, to the Anastasis, and it is after eleven o'clock by the time they have finished.

<Palm Sunday>

30. (1) The next day, Sunday, is the beginning of the Easter week or, as they call it here, "The Great Week". On this Sunday they do everything as usual at the Anastasis and the Cross from cock-crow to daybreak, and then as usual assemble in the Great Church known as the Martyrium because it is on Golgotha behind the Cross, where the Lord was put to death. (2) When the service in the Great Church has taken place in the usual way, before the dismissal, the archdeacon makes this announcement: "During this week, starting tomorrow, let us meet at three in the afternoon at the Martyrium" (that is, in the Great Church). And he makes another announcement: "At one o'clock today let us be ready on the Eleona." (3) After the dismissal in the Great Church, the Martyrium, the bishop is taken with singing to the Anastasis. They do in the Anastasis the things which usually follow the Sunday dismissal in the Martyrium, and then everyone goes home and eats a quick meal, so as to be ready by one o'clock at the Eleona church on the Mount of Olives, the place of the cave where the Lord used to teach.

<Holy Monday>

32. (1) On Monday, the next day, they do the same as in the rest of Lent from cock-crow till morning at the Anastasis, at nine o'clock, and at midday. At three o'clock everyone meets in the Great Church, the Martyrium, and there they spend some time singing hymns and antiphons, with readings appropriate to the place and the day and prayers in between. (2) This goes on till seven in the evening, and at seven Lucernare is held there. The dismissal at the Martyrium thus takes place in the night, and then the bishop is taken with hymns to the Anastasis. 

<Holy Tuesday>

33. (1) Tuesday is the same as Monday, but with one addition. Late at night, after the dismissal in the Martyrium, when they have gone to the Anastasis and had their second dismissal there, everyone goes out, late though it is, to the church which is on Mount Eleona.

<Holy Wednesday>

34. Wednesday is exactly like Monday and Tuesday from cockcrow and through the day,Atbut at night, after the dismissal in the Martyrium, the bishop, when he is taken with singing to the Anastasis, goes straight into the cave of the Anastasis and stands inside the screen.

<Holy Thursday>

35. (1) Thursday is like the other days from cock-crow till morning in the Anastasis, at nine o'clock, and at midday. But it is the custom to assemble earlier than on ordinary days in the afternoon at the Martyrium, in fact at two o'clock, since the dismissal has to take place sooner. The assembled people have the service; on that day the Offering is made in the Martyrium, and the dismissal takes place at about four in the afternoon. Before the dismissal the archdeacon makes this announcement: "Let us meet torught at seven o'clock in the church on the Eleona. There is a great effort ahead of us tonight!" (2) After the dismissal at the Martyrium they go Behind the Cross, where they have one hymn and a prayer. - - -

<Good Friday>

37. (8) After the dismissal Before the Cross, they go directly into the Great Church, the Martyrium, and do what is usual during this week between three o'clock and evening. After the dismissal they leave the Martyrium for the Anastasis.

<Holy Saturday>

38. (1) The following day is the Saturday, and they have normal services at nine o'clock and midday. But at three they stop keeping Saturday because they are preparing for the paschal vigil in the Great Church, the Martyrium. They keep their paschal vigil like us, but there is one addition. As soon as the "infants" have been baptized and clothed, and left the font, they are led with the bishop straight to the Anastasis. (2) The bishop goes inside the screen and after one hymn says a prayer for them. Then he returns with them to the church, where all the people are keeping the vigil in the usual way. They do all the things to which we are accustomed, and, when the Offering has been made, they have the dismissal. After their dismissal in the Great Church they at once go with singing to the Anastasis.

<Octave>

39. (1) The eight days of Easter they celebrate till a late hour, like us, and up to the eighth day of Easter they follow the same order as people do everywhere else. The arrangements and decorations for the eight days of Easter are like those for the season of Epiphany in the Great Church, and also in the Anastasis, At the Cross, on the Eleona, at Bethlehem, the Lazarium, and elsewhere. (2) On the first Sunday, Easter Day itself, they assemble in the Great Church, the Martyrium, and similarly on the Monday and Tuesday; and when they have had the dismissal, there they always go with singing from the Martyrium to the Anastasis. But on the Wednesday they assemble on the Eleona, on the Thursday in the Anastasis, on the Friday on Sion, on the Saturday Before the Cross, and on the eighth day, the Sunday, they assemble once more in the Great Church, the Martyrium.

<Eastertide>

41. From Easter till Pentecost (the Fiftieth Day after) not a single person fasts, n even if he is an a potactite. Throughout the season they have the usual services from cock-crow to morning at the Anastasis, and also at midday and Lucernare, assembling on Sundays in the Great Church, the Martyrium, and afterwards going with singing to the Anastasis. No one is fasting on Wednesdays or Fridays, so on those days they assemble on Sion, but in the morning, and the service takes place in the usual way.

<Pentecost>

43. (2) In the morning the people all assemble in their usual way in the Great Church, the Martyrium, and have sermons from the presbyters and then the bishop, and the Offering is duly made in the way which is usual on a Sunday, except that the dismissal at the Martyrium is earlier, taking place before nine o'clock, and straight after the dismissal in the Martyrium all the people, every single one, take the bishop with singing to Sion, where they arrive in time for nine o'clock. - - - (6) By the time they get (to church on Eleona) it is after four, and they have Lucernare. The prayer is said, the catechumens are blessed, and then the faithful, and they go out. All the people, every single one of them, go down with their bishop, singing hymns and antiphons suitable to that day, and so, very gradually, they make their way to the Martyrium. (7) Even when they arrive at the city gate, it is already night, and the people are brought hundreds of church lamps to help them. It is quite a way from the gate to the Great Church, the Martyrium, and they arrive there at about eight at night, going very slowly all the way so that the walk does not make the people tired. The great doors which face the market are opened, and the bishop and all the people enter the Martyrium singing. Inside the, church they have hymns and a prayer, and the catechumens are blessed, then the faithful. Then they set off once more with singing to the Anastasis.

(transl. Wilkinson)

45. (2) Once the priest has all the names (of those are to be baptized at Easter), on the second day of Lent at the start of the eight weeks, the bishop's chair is placed in the middle of the Great Church, the Martyrium, the presbyters sit in chairs on either side of him, and all the clergy stand. Then one by one those seeking baptism are brought up, men coming with their fathers and women with their mothers.

46. (1) They have here the custom that those who are preparing for baptism during the season of the Lenten fast go to be exorcized by the clergy first thing in the morning, directly after the morning dismissal in the Anastasis. As soon as that has taken place, the bishop's chair is placed in the Great Church, the Martyrium, and all those to be baptized, the men and the women, sit round him in a circle. There is a place where the fathers and mothers stand, and any of the people who want to listen (the faithful, of course) can come in and sit down. - - - (5) So when seven weeks have gone by, and only the week of Easter remains, the one which people here call the Great Week, the bishop comes· early into the Great Church, the Martyrium. His chair is placed at the back of the apse, behind the altar, and one by one the candidates go up to the bishop, men with their fathers and women with their mothers, and repeat the Creed to him.

(transl. Wilkinson)

48. (1) The date when the Church on Golgotha (called the Martyrium) was consecrated to God is called Encaenia, and on the same day the holy church of the Anastasis was also consecrated, the place where the Lord rose again after his passion. The Encaenia of these holy churches is a feast of special magnificence, since it is on the very date when the cross of the Lord was discovered. (2) So they arranged that this day should be observed with all possible joy by making the original dedication of these holy churches coincide with the very day when the cross had been found. - - -

49. (1) At the time of Encaenia they keep festival for eight days, and for many days beforehand the crowds begin to assemble. Monks and apotactites come not only from the provinces having large numbers of them, such as Mesopotamia, Syria, Egypt, and the Thebaid, but from every region and province. Not one of them fails to make for Jerusalem to share the celebrations of this solemn feast. There are also lay men and women from every province gathering in Jerusalem at this time for the holy day. (2) And although bishops are few and far between, they never have less than forty or fifty in Jerusalem at this time, accompanied by many of their clergy. In fact I should say that people regard it as a grave sin to miss taking part in this solemn feast, unless anyone had been prevented from coming by an emergency. (3) The feast ranks with Easter or Epiphany, and during Encaenia they decorate the churches in the same way, and assemble each day in different holy places, as at Easter and Epiphany. On the first and second days they assemble in the Great Church, the Martyrium, on the third day in the Eleona Church on the Mount from which the Lord ascended into heaven after his passion (I mean the church which contains the cave where the Lord taught the apostles on the Mount of Olives). On the fourth day ... <Here the manuscript breaks off.>

(transl. Wilkinson)

There was then present a certain Cyriacus, a man worthy of mention, who was priest and hegumen of the (church of) the holy Resurrection and a Warden of the Cross. <Cyriacus stands by Sabas as his rebel monks deride him in front of the archbishop.>

(transl. Leah Di Segni)

One Marcianus, priest at the Holy Resurrection and superior of Holy Sion, made frequent visits to our sainted father Sabas, bringing him many offerings. Carried away by faith, he would toil with his own hands, together with his children Antony and John, in helping those laboring at the building of the sacred place I have just mentioned; so great was the man’s faith. Archbishop Elias came to love him and ordained him bishop of Sebaste, and Antony bishop of the church of Ascalon, while he made John deacon at the holy Resurrection.

(transl. Price)

In the centre of the city (of Jerusalem) is the Basilica of Constantine. As one goes into the Basilica itself there is a chamber on the left in which has been placed the Cross of the Lord. From there you go into the Church of St Constantine. The great apse to the west is the place where the three crosses were found and above it is an altar of silver and pure gold. It is supported by nine columns. Around this apse stand twelve quite marvellous columns of marble, and on these columns are twelve silver bowls in which Solomon sealed the demons. And in the centre of the Basilica is the Lance with which they pierced the Lord, and from this has been made a cross: at night it shines like the sun in full day.

(transl. Wilkinson)

- - - From the Place of a Skull <Calvary> it is 15 paces to Golgotha, where my Lord's Cross was discovered. From Golgotha it is 200 paces to Holy Sion which is the Mother of All Churches. - - -

(transl. Wilkinson)

From Golgotha it is fifty paces to the place where the Cross was discovered, which is in the Basilica of Constantine, which adjoins the Tomb and Golgotha. In the courtyard of the basilica is a small room where they keep the Wood of the Cross. We venerated it with a kiss. The title is also there which they placed over the Lord's head, on which they wrote “This is the King of the Jews”. This I have seen, and had it in my hand and kissed it. The Wood of the Cross comes from the nut-tree.  At the moment when the Cross is brought out of this small room for veneration, and arrives in the court to be venerated, a star appears in the sky, and comes over the place where they lay the Cross. It stays overhead whilst they are venerating the Cross, and they offer oil to be blessed in little flasks. When the mouth of one of the little flasks touches the Wood of the Cross, the oil instantly bubbles over, and unless it is closed very quickly it all spills out. When the Cross is taken back into its place, the star also vanishes, and appears no more once the Cross has been put away. In that place are also the sponge and reed mentioned in the Gospel (from this sponge we drank water) and also the onyx cup which he blessed at the Supper, and many other marvellous things beside: a portrait of Blessed Mary on a raised place, her girdle, and the band which she used to have on her head. In that place there are also seven marble seats for the elders.

(transl. Wilkinson)

THE BASILICA NEAR THE LAST CHURCH, WHICH CONSTANTINE BUILT ON THE VERY SPOT WHERE THE LORD'S CROSS, WHICH HAD BEEN LOST UNDER RUINS, WAS DISCOVERED LONG AFTERWARDS, WHEN THE EARTH WAS DUG UP AGAIN.

(1) This rectangular stone construction, the Church on the site of Calvary, has adjoining it on the east the Basilica built with great magnificence by King Constantine. It is also called the "Martyrium" and people say it is built on the site where, by the grace of the Lord (after two hundred and thirty-three years had gone by) the Lord's Cross was discovered, hidden underground, together with the crosses of the two robbers. (2) And between these two churches comes that renowned place where the patriarch Abraham set up an altar, and arranged a pile of wood on it, and took up his drawn sword to sacrifice Isaac his son. Today there stands there the large wooden table on which the alms for the poor are offered by the people. (3) I questioned Arculf further, and he added, "There is an open court between the Anastasis (the round church we have described above) and the Basilica of Constantine. It stretches as far as the Church of Golgotha, and lamps are burning in it continuously, day and night".

(transl. Wilkinson)

ANOTHER CHAPEL, IN WHICH ARE PRESERVED THE LORD'S CUP, AND THE SPONGE FROM WHICH HE SUCKED VINEGAR, WHEN HE HUNG ON THE TREE.

(1) There is a chapel set between the church of Golgotha and the Martyrium, and it contains the Lord's Cup which he blessed, and gave with his own hands during the supper which he had with the apostles on the day before he suffered. This is a silver cup, it holds a French quart, and it is designed with a pair of handles one on each side. (2) Inside the Cup is the very Sponge they "filled with vinegar and put upon hyssop", when they crucified the Lord "and brought it to his mouth" <John 19:29>. (3) It is said that it was from this cup that the Lord drank when he ate with the disciples after the resurrection. Holy Arculf saw it, and venerated it by touching it with his hand through a hole in the pierced door of the rehquary where it is kept. The whole population of the city makes pilgrimage to this Cup with the greatest reverence.

(transl. Wilkinson)

THE LANCE WITH WHICH THE SOLDIER PIERCED THE LORD'S SIDE.

Moreover Arculf saw the Lance with which the Soldier struck the Lord's side as he was hanging on the Cross. This Lance is kept in the Basilica of Constantine, in the portico; its shaft has been divided in two, and it has been set in a wooden cross. The whole city of Jerusalem makes pilgrimage also to this, in order to kiss and venerate it.

(transl. Wilkinson)

(1) People therefore coming into the city from the north are taken to their first holy place by the layout of the streets, and go into Constantine's church which is called Martyrium. This was the church which with royal magnificence Emperor Constantine built, because it was in that place that the Cross of the Lord had been found by Helena his mother. <Descriptions of the Golgotha Church and of the Anastasis.> (2) - - - In the court, which is beyond the Martyrium and Golgotha, there is a recess where the Lord's Chalice is placed in a reliquary, and it is usuai to touch it and kiss it through a hole in the door. This silver Chalice has two handles on one side and the other, and holds a French quart. Also m the reliquar; is that sponge used for the Lord's drink. And in the place where Abraham built an altar to sacrifice his son, there is a wooden table — not a small one — to which it is customary for the alms for the poor to be brought by the people. But all these details I have told you, I have taken the trouble to draw for you so that you may understand them more clearly. (3) The lance of the soldier is inside a wooden cross in the entry of the Martyriurn, and its shaft, cut into two parts, is venerated by the whole city.

(transl. Wilkinson)

Between (the Tomb of the Lord and the place of Crucifixion) there is the garden of Joseph, and to the north of the garden is the guardroom where Christ was imprisoned and Barabbas. And between the guardroom and the Crucifixion is the door of Saint Constantine, in which the three Crosses were found. And above the door is the sanctuary in which is kept the cup from which Christ drank the vinegar and gall. It is like a chalice of emerald plainly set. And in the same place is kept the basin in which Christ washed the feet of his disciples. It is made of marble. There are kept the Lance and the Sponge and the Reed: and the clean linen cloth like the linen cloth which the Apostle Peter saw in the sky: which contained every known animal. the ones to be eaten on one side, and on the other side the ones not to be eaten – everything clean and unclean – which they say was displayed by the archangel Gabriel. Near it is the Patriarchium. Below the Patriarchium is a church without a throne, which was to have been given a throne by the synod at the time of the Saracen invasion. And on the left side of Saint Constantine is the icon of the very holy Theotokos, who forbade Saint Mary to enter the church on the day of the Exaltation. There also she made her promise. And on the left side is the house of Joseph. And below the house there is a structure with four columns in which Saint Helena met the funeral procession of the maiden. The maiden was placed against the three crosses, and spoke when it was the Cross of the Lord.

(transl. Wilkinson)

First, in the Holy Sepulcher of the Lord: 9 priests; 14 deacons; 6 subdeacons; 23 canonical clerics; 13 guardians whom they call "whip-men" (fragelites); 41 monks; 12 [individuals] who precede the patriarch with candles; 17 servants of the patriarch; 2 provosts (praepositi); 2 accountants; 2 notaries; guards who continually watch over the Lord's Tomb: 2 priests; at Holy Calvary: 1; at the Lord's Chalice: 2; at the Holy Cross and the Face-Cloth: 1, 1 deacon; synkellos who manages everything under the patriarch: 1; 2 cellarers; 1 treasurer; 1 who takes care of the founts; 9 porters. All told, there are 150, except for the 3 hostels.

(transl. McCormick)

The church of the Sepulchre of the Lord: around, 107 dexters; the dome, 53; from the Holy Sepulchre up to Holy Calvary, 27 dexters; from Holy Calvary to where the Holy Cross was discovered, 19 dexters; including the Holy Sepulchre and Holy Calvary and Holy Constantine: their roof altogether is 96 dexters in length, 30 across.

(transl. McCormick)