Приложение IV. Святейший Синод всем православно-греко-российской церкви сынам о Господе радоватися

683 The eternal God, moved by his one goodness, at the beginning of the ages created the heavens and the earth, and all visible and invisible, and finally man. Make them man and woman and bless them, saying: grow and multiply and fill the earth and dominate it (Genesis 1:28). According to this blessing of God, when the human race began to multiply, the first, as primitive ones, began to copulate and in the proximity of kinship or blood: that was also done after the former world flood, for the sake of guilt. But when he was pleased to teach the laws in writing to the chosen one of all and the beloved of his people Israel through Moses, among other things, as it appears in Leviticus chapters 18 and 20, and in the marriage union what is protected, under the most severe prohibition, he legalized. On that basis, when the new grace came, and the church began to be formed from the tongue and Christianity began to multiply: the church pastors, this singular, this cathedral, made rules, and the pious kings prescribed the same laws, from time to time, and in which kinship or property of closeness the marriage between the encroachers was made free, and in which it was not free, for the keeping of Christ-named people they handed over, and spiritual kinship, from the font of the holy baptism that takes place, as well as kinship from adoption, in which the boundaries for marriage were laid. Although all of these are sufficiently described in the correct books, because such books should be available to each of the clergymen, and because of their spaciousness, partly because of the obscurity of the translation, and partly because of the disagreement of writers, it is inconvenient to sort out a single thing, and everyone should definitely know: and not just one clergyman, but also all those who are getting married, but rather their parents or guardians, and before the matchmaking, so that not all of it was undertaken, the report suggests: for that reason, Her Imperial Majesty, our most pious Great Empress and Autocrat of All Russia Ekaterina Alexievna, having her high maternal daily concern for the welfare and well-being of all her loyal subjects, by the highest command allowed a special Synod, with the clarification of all to the marriage hindering circumstances, he will compose a scroll, and both spiritual and worldly people of every rank and rank for knowledge and the necessary fulfillment of it, will print it and make it public. In accordance with the commandment of Her Imperial Majesty, the Holy Synod, consider first diligently the chapter on marriages, on which we have been proceeding until now, and other articles about the same, printed in the Kormchai book, and study them with extreme and faithful observation, such as the words of God, the rules set forth by the Father of the Holy Councils and the singular pastors of the church, and also the laws of the city, pious, to us co-religionists, previously accepted by former Greek kings or issued by them; also, although it is not a law, however, it is contained in the custom of ancient times in the church, about all kinship and properties of the spiritual and carnal within the limits of marriage, these statutes are prescribed and handed down forever to the Orthodox and to the Holy Spirit of the good-obedient church, lovers and children. Statute 1. About secret marriage and what should be observed during the act The sacrament of matrimony or marriage is the legal union of a man and a woman, in mutual flesh, by voluntary, not forced, entry of both persons into the union and mutual declaration in the church, at the assembly of the people, in front of the priests and churchmen, that it is indispensable in love in all cases, until the end of life, not to leave each other. This secret, which is discussed spiritually, means a great deal, because it marks Christ with his church, that is, a spiritual union with human souls, as Paul says about it in his epistle to the Ephesians in chapter 6: this secret is great, for I speak in Christ and the church. And because it signifies a great and evil holy work, it is holy and God-pleasing and begins, and is accomplished, and the duty will continue throughout one's life; therefore, both on the part of the minister, i.e., the priest and his attendants, and on the part of the persons getting married and their parents or guardians, the following points should be observed: 684 1. They do not marry, only Orthodox with Orthodox. And if it were necessary to combine marriage with an Orthodox non-Orthodox second person, male or female, in such a case, the strongest subscription should be required, as prescribed by the decree of 722, so that the non-Orthodox person would by no means turn an Orthodox person to his delusion, inferior to himself, inferior to the children born of that marriage, and all of them would be baptized by an Orthodox priest, and kept Russian piety until the end of its life. And at the same time, the Orthodox person should be obliged, as much as possible, but not by force, to induce the spouse to voluntarily contribute to his piety. 685 2. They will not marry a bridegroom who is not 17 years old, nor a bride who is not 15 years old. 686 3. They will not marry whether the bridegroom, who is already 60, is a widower or single, and also the bride, who has passed her 50th birthday. 687 3. They will not crown a great age disparity with, for example, a 17- or 18-year-old groom for a thirty-five- or forty-year-old bride, or a fifty-fifty-five-year-old bride for a 17- or 18-year-old bride. 5. Parents, landowners, commanders, relatives and guardians will not be married one at a time; but by all means, that both parties who are getting married should freely, clearly and voluntarily declare their desire to go to the church, in front of the holy gospel and the holy cross, in the presence of the sacred and church officials and in the presence of all the people present there. 6. Those who want to marry will not be married at will, without the will of parents, landlords or guardians. 7. Foreigners from other places, male or female, who do not have a valid certificate of celibacy, of their kinship, and of their honest, decent and shameless life, will not be married. 8. Military personnel, male and female, who do not have their commanders, staff, and senior officers, a written, reliable certificate of celibacy or widowhood shall not be married. 9. They will not marry if there is any doubt about the degrees of some kinship, but first they will thoroughly inform their eparchial bishop about it and wait for his decision. 10. But we will be united in one kinship, even if the degrees below are not shown in the examples of the charters, because they are closer to those shown; for if the further ones are forbidden, then the closer ones are even more so. 11. Do not marry with a false and closed face; in the case of sex, the marriage will not be considered a marriage and will be canceled altogether. 12. The lower military ranks and the peasantry will not be crowned without their reliable guarantees and signatures, and the nobility, merchants and raznochintsev - without a decree oath. 13 They will not marry those who do not announce about themselves before their wedding for seven days 688 who they want to marry. 689 14. They will not marry a single priest without church officials, and they will not marry with only church officials, but so that outside worldly people are also present. 690 15. They will not be married to any of the priests who are outsiders, except for their parish priests, or to whom it will be allowed: but they will be married where there is some custom, that is, in the parish church of the bridegroom or the bride. 16. They will not marry common people who do not know even one Lord's prayer, that is, the Our Father, and at a time unbecoming to the liturgy of this secret, that is, very early or very late: they will not marry outside the church either. 691 17. Do not crown all holy four fasts and against Easter days and twelfth holidays, and against the beheading of the holy head of St. John the Baptist, and against highly solemn days, and on holy and cheese Sundays, and December from the 25th of January to the 7th. 18. A person divorced for the fault of adultery will not be married, even if the case turns out to be innocent, without the bishop's written permission and blessing, and a guilty person will not be married at all. 19. No one will marry a fourth marriage. 692 20. A bride arranged or betrothed for another shall not be married, unless the agreement or matchmaking is invalid, in any case, it will be established. 693 21. They will not perform a betrothal according to the order shown in Trebnyk about secret marriage, except in the church, 694 and that before the wedding itself, and before the wedding the prescribed questions, both the bridegroom and the bride, are performed before the betrothal, and not before the wedding, so that, in case of non-consent, because of the face of the betrothed, the betrothal, which was previously performed, was not in vain. And in homes, even if we do the blessing with the priest's prayer and with the parent's honest icons, they will consider it invalid. 22. Widows of priests and deacons, as well as subdeacons, are not to be married without the special permission of the bishop. 23. But they marry a slave with a mistress and a master's daughter, as well as a vassal or a serf with a noblewoman, without the consent of her parents or guardians, because according to the ancient civil law, not only what is free, but also what is honest should be observed in a marriage. 24. Any 695 marriage, if even one of the above points is not fulfilled, 696 it will not be considered a holy and lawful marriage; but still according to a reliable investigation, examination and decision of the bishop, it should be dissolved and completely destroyed, and moreover, those who have copulated against the law should be punished by church penance; and the priest who married such a marriage in the ministry, whether it was because of bribes, or because of the second, or any passion, or even if he himself does not marry, but leads the second to it by sex, the same is true of the deacon and church associates, who were and assisted in the ministry, to be completely deprived of their ranks irrevocably, as the one who is most guilty of such an unlawful marriage. And worldly people who match 697 must be handed over to a civil court and fined according to the laws. 698 Statute 2. About kinship, what is it? And about dividing it Kinship or kinship is closeness or closeness between persons, which occurs through blood, and it is threefold: 1. The kinship is simply from blood or consanguineous, which is between topics that are of the same blood, as if they flow from one to the other, as if they come from a single root. Somehow: here are father and mother's son, grandson and great-grandson, brothers, uncles and nephews. 2. Kinship is from two relatives, which is called property, which is between subjects, which are assigned to each other for the purpose of conjugation from different genera into blood unity by means of two persons, a husband and a wife. Somehow: husband and wife's parents, brothers, sisters and other relatives. 3. Kinship is from third relatives, called matchmaking, which is between subjects that are appropriated to a husband or wife, through the connection of blood with their relatives, by means of their relatives. Something like: brother's wife's wife, or sister's husband. 4. Kinship called spiritual or from holy baptism, which is established by the church between parents and adopters of their children from holy baptism and adopters. 5. The kinship called adoption is between the persons who adopted and the adopted, that is, between those who adopted him instead of a son, and between the adopted. Kinship is also divided in another way, i.e., into ascending, descending, and existing from the side or from the country. Ascendants are those who gave birth to us, such as: father, mother, grandfather, grandmother, and the highest of these. The descending essence is born from us, as: son, daughter, grandson, grandson, and so on. From the same country that gave birth to us, we were born from it, but of the same blood or race, as they share a common root; as: brother, sister, uncle, aunt, brother or sister cousins ​​and descendants from them. Note. But in order for it to be known both between the ascendants and the descendents, as well as from the country of origin, who has a degree of kinship or property with whom, it is necessary to know in general: 1) That a husband and wife, considered as husband and wife, do not make up the degrees to their children in any way, but only the degrees are counted between the ascendants and the descendants, also from the origin of the country. 2) The general rule in this regard is this; Eliko born, so many degrees. And this, of course, is not just about kinship, but also about property and matchmaking. 3) That brothers and sisters, no matter how many of them there are from the male or female side, are all in the second degree among themselves, because two exactly are accepted in each relationship. So, of course, about cousins ​​and grandchildren. 4) Whatever degree is found between brothers and sisters and other mentioned persons, such is also between their wives or husbands, but not between other relatives; for example: my brother's wife, because of the great union of the flesh with him according to the word of God, is to me of the second degree, like my brother; but the sister of my brother's wife is in the second degree with my brother, and with me in the fourth, because as from one side, so also from the other, he is born in two degrees, and therefore in two degrees; her aunt is of the third degree with her and my brother, and with me of the fifth. And it cannot happen, as is self-evident, that just as my brother united with his wife, successively, and with her relatives, so that I, too, became closer to the same relatives. 5) When we want to find out who is related to whom in what degree of kinship or property, it is always necessary to go up to the root or birth of the first guilty person, from whom the number of degrees will be found by ascending. All of the above is explained by these examples: so, when I want to know among the ascendants, whose great-grandfather will be my degree, then it is necessary to count as follows: my father gave birth to me, one birth and one degree; My grandfather gave birth to my father, second birth, second and second degree; the grandfather gave birth to the great-grandfather, it is the third birth, the third and the degree why and it is clear that my great-grandfather is of the third degree to me. Similarly, about the descendants: so, when I want to know, whose great-grandson is my eighth degree, then I count like this: I gave birth to a son - one birth, one degree; a son gave birth to a grandson, second birth, second and second degree; the grandson gave birth to a great-grandson, the third birth, the third degree. So, it still appears that my great-grandson is third degree to me. And in obtaining degrees in the means available from the country, this is how it should be done. when I want to know, for example: cousins, or third cousins, who are degrees between themselves, then it is necessary to count as follows: two brothers from a single father, who is the root and responsible for their birth, born, according to their two births, make two degrees; two sons, born of both brothers, according to their two births, still make up two degrees; from those two births, according to their two births, they make up two degrees, and are called cousins ​​or third cousins; so it is clear that such among themselves are in the sixth degree. Because in the following statutes, some genealogical names will be mentioned, the names of which are not known to everyone, and their use is not in every country: 699 for that reason, an explanation of them is written here. An uncle is simply a paternal or maternal uncle. Stryy, with the suffix "big", the brother of the grandfather's or grandmother's family. Малый стрый, cousin of the father or mother; he is also called first cousin. An aunt is simply a sister of the father or mother. A great aunt, grandfather, or grandmother's sister. Little aunt, paternal or maternal cousin or first cousin. First cousins ​​are brothers or sisters. Second cousins ​​or cousins ​​are cousins ​​or cousins. Nephew or niece, relative's nephew or relative's niece, or brother's son or daughter. A cousin or niece, a nephew or niece are relatives, or the children of a sister are relatives. First-cousin, second-cousin nephew or cousin's brother's son. First cousin, second cousin, or second cousin's son. A second cousin or first cousin, third cousin, or great-nephew. Triplets are the same as great-grandchildren, or quadruplets. It is also necessary to know here that stepfathers and stepmothers are considered in terms of degrees, like the father and mother; similarly, stepdaughters and stepdaughters together with their own sons and daughters. Secondly, in the specified examples of the following statutes, the mutuality of persons, male instead of female, and female instead of male, should be considered equally. For example, a sister instead of a brother, a niece instead of a nephew, etc. Statute 3. About prohibited marriages of blood or between same-sex couples One-born or one-blood couples are forbidden to marry from the first even up to the seventh degree inclusive, but are permitted in the eighth; that's why 1. No one can take his sister as his wife, because she is of the second degree; for example: Peter gave birth to George and Mary, two births and two degrees make; that's why they should not be combined with lack. 2. No one can take the daughter of his own brother or the niece of his own as his wife, because it is of the third degree; for example: Peter gives birth to George and John: two births make two degrees. John gave birth to Maryna: this is the third birth, the third and the degree. Marina is George's cousin or niece, and George is Mary's uncle or uncle, so they should not get married. 3. No one can take his first cousin or first cousin as his wife; for example: Peter gave birth to George and John, siblings, two degrees between them; George gave birth to Thomas, and John gave birth to Maria, who are called first cousins, or second cousins, and are, by four births, of the fourth degree, for that reason they should not marry. 4. No one can marry the daughter of his first cousin or first cousin. 5. No one can marry a second cousin, that is, a third cousin or step-sister. 6. No one can marry his daughters' second or third cousins. 7. Anyone can take a wife of the third degree, that is, his great-granddaughter, because he is of the eighth degree. 8. Anyone can marry the grandson of his second- or third-cousin sister, because he is also of the eighth degree. Statute 4. On prohibited marriages arising from property or from consanguineous marriages, that is, from the relationship of the husband and the relationship of the wife The prohibition of marriages between cousins ​​or cohabitants generally extends from the first to the fifth degree inclusively, and the sixth with the fifth or seventh is allowed in some, and forbidden in others. It is prohibited in those cases where the merging of names can result, that is, that one person, by marriage, would be a brother-in-law, for example, and a cousin; and in those where there will be no fusion of names, there is no prohibition. All that is self-evident in the following numbers. 1. No one can marry his mother and her daughter born to another husband. 2. No one can marry the grandson of his wife, after her death, which occurs in the second generation. 3. No one can marry his wife's great-grandson. 4. No one can marry two sisters. 5. No one can marry his wife's cousin or niece. 6. No one can marry a great aunt and her grandson. 7. No one can marry two first cousins ​​or first cousins. 8. No one can marry a great-aunt and her great-grand or third-cousin niece. 9. No one can marry two second- or third-cousin sisters, even grandchildren. 10. Anyone can marry the daughters of his wife's second or third cousins. 1. A father and a son will not marry a mother and her daughter born to another husband. 2. Father and son will not marry a woman and her grandson from another family. 3. A father and a son will not marry the same woman and her great-grandson. 4. Father and son will not understand her great-grandmother and great-grandson, similar to the one shown above. 5. Father and son, two sisters will not marry each other. 6. Father and son cannot mourn the simple aunt and her niece. 7. Father and son cannot marry two first cousins ​​or first cousins. 8. Father and son will not marry their great aunt and her grandson. 9. Father and son can marry off their little aunt and her cousin. 10. A father and a son will not marry two second- or third-cousin sisters in order to merge the names so that there are no third-cousin brothers-in-law. 1. Grandfather and grandson cannot join in the marriage of the mother and her daughter, who was born by another husband. 2. A grandfather and a grandson cannot marry a grandmother and her grandson, which is of a different kind. 3. Grandfather and grandson cannot blame their great-grandmother and her great-grandson for the same. 4. Grandfather and grandson cannot marry two sisters. 5. Grandfather and grandson will not marry a simple aunt and her cousin or niece. 6. Grandfather and grandson will marry their great aunt and her grandson. 7. Grandfather and grandson will marry the little aunt and her great-niece. 8. Grandfather and grandson will not marry first cousins ​​or first cousins, for the sake of merging names, that is, so that there are no cousins. 9. A great-grandfather and a great-grandson will not marry two first cousins ​​or first cousins, for the sake of merging names, so that there are also no brothers-in-law. 10. A great-grandfather and a great-grandson marry a simple aunt and her niece. 1. Two brothers will not marry two sisters. 2. Two brothers will not marry a simple aunt and her niece or nephew. 3. Two brothers, two first cousins or first cousins will not marry 4. Two brothers will take care of my aunt and her niece or nephew. 5. Two brothers will marry two second or third cousin sisters. 6. Two brothers will not marry her mother and her daughter, who was born by another husband. 7. Two brothers will not understand the woman and her grandson, but it is of a different kind 8. Two brothers will not share their great-grandmother and her great-grandson. 9. Two brothers will not understand the great aunt and her grandson. 10. An uncle or an uncle and a nephew or a nephew by a brother will take care of an aunt and a niece or a niece on the mother's side. 11. And when an uncle or an uncle would marry a niece, the younger brother will not marry the aunt, for the sake of the merged names; that is, if Pavel, Petrov's own brother, would understand Irina's daughter, then John, Petrov's son, and Pavlov's cousin, cannot understand Maria, Irina's sister, but Elena's aunt: because if John and Mary understood, then Elena would be John's aunt by her husband Pavel, and John by his wife Mary would be Elena's uncle, and so Elena would be John's aunt by Paul, and Mary's niece. And on the other hand, John would be Elena's nephew according to Paul, and uncle according to Mary; that's why, for merging names, there is no sixth degree. 12. An uncle or an uncle and a nephew or a nephew of two first cousins ​​or first cousins, except for any obstacle, will marry. Statute 5. On prohibited marriages due to matchmaking or third-parent marriages, that is, due to consanguinity of the husband and consanguinity of the wife and the nature of those arising The prohibition of matchmaking or marriage between three relatives, according to the ancient Greek state law, extends to the first degree, but according to the custom accepted and contained in the church since ancient times, it extends to the fourth degree. Three-kinship consists of: 1) the relationship of the husband, 2) the relationship of the wife and her brother, 3) the relationship of his wife. For example, Peter married Maria, who has a brother George, who is Peter's brother-in-law; this George has a wife, Feodora, who has a sister, Anna. This Anna is a matchmaker to Peter, who is a brother-in-law (read son-in-law) to George. After the death of Maria, the wife of Peter, Peter cannot marry his new wife, Anna. 2. No one can marry his brother-in-law's wife, his own brother will marry her. 3. No one can marry his stepson's wife. 4. No one can marry his own brother's step-wife. 5. A stepmother cannot marry her ex-husband's stepdaughter's husband, because she would have a son-in-law and a husband. 6. No one can marry the former wife of his deceased wife's uncle. Peter, the deceased Mary, cannot marry Anna, her aunt. Now there is no third. 7. No one can marry his dead wife, the stepdaughter of his brother-in-law. 8. No one can marry his husband's sister, or his brother-in-law's brother's wife. 9. No one can marry his husband's daughter, and his son-in-law's brother's wife. 10. [Brother-in-law] and son-in-law two sisters are not able to marry themselves. * The words in parentheses are torn off in the original. It is appropriate to know here, the first thing, that if the married couple would be married in the sixth with the seventh of the same blood, and in the fifth with the sixth or the seventh of the two-born, and also with the three-born in prohibited degrees, then those marriages are not dissolved by the reverend bishop, but by penance, giving a certain amount to the poor, in proportion to the property of the married people, or by fasting and prayers he is ordered to correct; and the priest who solemnized the above-mentioned marriages, although he does not leave the priesthood at all, but for three years he will be banned from religious services and hand-blessing, as the most guilty of such a crime; as well as those who served him under the leadership of the churchmen to be fined upon consideration; and if there was a priest at that church and the other, he would have known about it, and not prevented it, and even if he had prevented it, if he had not quickly brought it to the command, it would be tantamount to fine him, as the one who celebrated. It would be even worse if some other priest committed adultery and married a foreign priest instead of himself to marry a forbidden marriage, such a deceiver would be deprived of the priestly rank altogether. It is also appropriate to know the second, that if two marriages were married by consanguinity, or property and matchmaking, then only the last marriage should be dissolved, and the first one should be unshakable. Statute 6. On prohibited marriages by holy baptism and adoption The position and confirmation of the degrees preventing marriage by holy baptism is not as convenient as in the previously announced kinships and properties of the flesh. The reason for this is the opinion and definitions of the former legislators, who disagreed before. At the end of the seventh century after Christ, in the royal chamber of Constantinople, called Trullon, the council that bears the name of the sixth ecumenical, and which first introduced spiritual kinship into the church, rule 53 commands precisely not to understand in marriage only one woman, after the death of her husband, which children, before birth, should receive holy baptism, but not other persons it is remembered in it. And the civil law (it is not known in which year it was issued) prohibits both the adopter himself and his son from marrying, not only those whose children he would adopt, but also the daughters of the adoptee, and the daughters born to the adoptee. In the laws of the Greek emperors Leo and Constantine, who reigned in the ninth century, under title 12, the adopter is prohibited from marrying his adopted daughter and her mother, as well as his son and his adopted mother, as it is printed in the Greek-Latin dialect, although in Russian in the Kormchai book, on letter 488, instead of the mother, the daughter laid In the same book of Kormchei, in the act about kinship with holy baptism (and the same is true in the Greek-Latin, our beloved church, there are exactly the rules), different opinions are offered about this kinship. And some say that because in the above-mentioned 53rd rule of the Sixth Ecumenical Council, it is established that there should be greater spiritual kinship than carnal, for this reason the degrees that hinder marriage must be extended, since even in the carnal, even up to the eighth, and even in some descending carnal with spiritual ones. And others contradict that and say that only those persons should not fight among themselves, who rely on the above-mentioned civil law. So, one thing is determined by a rule, another by laws, and another by the opinions shown above, and what to stick to and what to necessarily follow is unknown. Why the scheme and or samples printed in Kormcha's book with observation of degrees of marriage in spiritual affinity should not be recognized as valid. At the same time, we must take into account the ancient Russian custom, that often both parents and their children, and especially the son-in-law and daughter-in-law of the father-in-law or mother-in-law, receive newborn babies from the baptismal font: from which, if they were to proceed according to the above-mentioned civil laws and arguments, then the son should, due to the guilt of the parents, receive the babies from him born, from his wife, as a parental godmother, to be divorced from the marriage union, which would be the cause of inconvenience and public embarrassment for many. Yes, and to whom it is more similar and decent to perceive babies as relatives among themselves, which is also derived from rule 212, in the Nomocanon under Trebnik, printed. Due to which circumstances, there is nothing else to conclude, as only what is determined by Rule 53 of the Sixth Ecumenical Council, i.e., not to take in marriage a woman who has died from her husband, in whom previously someone would have accepted from the baptismal font of the holy babies born. And because children are perceived through guilt and by means of such kinship, the receiver does not quarrel with them either. As for those persons of the male and female sexes, who, when receiving from the baptismal font of the holy one child, are and are popularly called podokstovy, 700 that between the topics, what kind of spiritual kinship there was, neither in Kormcha's book, nor in any other law-makers, no establishment is found. And what is written in the aforementioned Nomokanone under the number 211: "Even if a husband and wife baptize a child of the same person, it is commanded not to mix with each other, because godfathers are counted", and other things: where it was taken from and at what time it was entered into the Nomokanon, there is no solid proof. However, it can be seen from the same Nomocanon itself that it was after the summer of Christ in 1335, because it mentions the Greek Hieromonk Matthew Vlastar, who collected the rules and laws of the Greeks under the same title, who wrote the presented syntagma in the year 1335. In silence, a case worthy of this matter should not be missed, which happened last year in 1728 in Little Russia in the Kiev diocese. 701 Finally, it is given to know that there is no fundamental proof according to the rules and laws that there was any kind of spiritual kinship, and consequently what kind of obstacle there is to the marriage between the subjects who will be one person from the holy baptismal font, because according to the general opinion of everyone from the country, real persons, whose essence is provable, do not enter into spiritual kinship, and many people do not allow to observe this inconvenience, as it is - and it is often impossible to know. The fifth and last kind of kinship is by adoption, that is, when someone accepts someone as a son or daughter out of love and favor for that person. In the former Greek empire, according to the laws of Onyia, just as in blood relations, even up to the eighth degree, adopted persons were prohibited from marrying the adopters themselves or their blood relatives; especially when, according to the novella or the new law of the 24th, Emperor Leo the Wise, that act of adoption was performed with a church ceremony and prayers: where adopted children entered the inheritance of the adopters according to the laws. In our Russian Empire, although it happens that someone adopts a son or daughter instead of someone, but because it happens without any church prayer or ceremony, with only private words, and often the adopted person leaves the adopter himself or that person, for any blessed fault, and for that, according to the laws, he is not subject to any penalty: that is, even to marriage, according to the Greek example, even to the eighth the degree of duration of correct guilt is not foreseen; unless it is for the honesty of marriage and the honesty of the name of the fatherland, sonship and brotherhood, marriage between those who are closest of blood and adopted is not proper. From the case of the synod archive of 1765 No. 291, l. 63–83. The two journal entries in the file about the following administrative decisions of the Holy Synod can be related to this treatise only: 1) "As regards marriages, (i.e., about the compilation of a book on marriages by the Synod), and the composition of the Most Reverend Gabriel (Kremenetsky), Archbishop of St. Petersburg, when sent by the Synodal Chancellery, to take to Moscow" (December 19, 1766, entry on l. 30); 2) "The composition of the synodal member, the Most Reverend Gabriel, the Archbishop of St. Petersburg, was asked and listened to, about secret marriage, and it was decided: to enter in the order to the deputy for a proposal to be discussed in the commission on the composition of the new constitution" (July 23, 1767, entry on page 37). The last entry was already made in Moscow, where the Holy Synod arrived in accordance with the Supreme Manifesto on the opening of the legislative commission, to elect its own deputy to it (cf. Khristianskoe Chtenie 1876, No. 9–10, p. 233). In the margins of the treatise, against some points of the "first statute on clandestine marriage", there are notes showing that this particular treatise was used by the Holy Synod when drawing up an order to its deputy in the commission on drafting a new statute. Most of these points are included in the IXth chapter of the order to the synod deputy in the commission on drafting a new constitution. See further synodical and our notes to individual clauses of this "Statute". This item is not in the order. This is where the clauses of Chapter IX of the order begin. In the order, this point is omitted, and in the original of the treatise it is noted in the field: Leave . In the order (item 12): "in three weeks" Further, the order added: "and if those who wish to fight have their teams where they are going soon, they will be announced a week before the wedding; and based on those announcements, he makes three publications in the churches where the bride and groom are located." Against this point, on the zero of the original, it is written: There is no order. The field is marked: cancel. There is no order. Noticed on the field: they will be silent. There is no order. The order added: "and what conspiracy should be regarded as firm, it should be left to the secular for reasoning." In the order, "the betrothal prescribed in Trebnyk for secret marriage shall not be performed in houses other than the church." The order added: "unauthorized". In the order, instead of the words: "if... fulfilled", the following was put: "and especially those who admire or voluntarily enter into marriage." In the order: "and the kidnapper and matchmaker of worldly people." Further, four more points (20–23) were added to the order, which we consider redundant. Apparently, it is necessary to add: the same. The word is not found either in Dahl or in other lexicons of the regional Russian language. It obviously comes from the common word petit (baptize) and means an ordinary pair of receivers (kuma and kumu). It is understood, probably, the case of Yuri Lykanorov, a Greek from Nezhin, who married in the specified year, with the permission of Patriarch Paisius of Constantinople, to the maiden Anna, with whom he conceived one child. This case, according to the presentation of the Kyiv eparchial authorities, which condemned Lykanorov to divorce his wife, was discussed three times in the Holy Synod and received two opposing decisions. The final decision consisted in the sense that the defect should be left in force, since the cited clause of the Nomocanon, due to the unknown origin of it, is "very doubtful". For details, see Gorchakov, pp. 241–246. You may be interested in: