The Canons of the Council in Trullo.

 The Canons of the Council in Trullo.

 Canon II.

 Canon III.

 Canon IV.

 Canon V.

 Canon VI.

 Excursus on the Marriage of the Clergy.

 Canon VII.

 Canon VIII.

 Canon IX.

 Canon X.

 Canon XI.

 Canon XII.

 Canon XIII.

 Canon XIV.

 Canon XV.

 Canon XVI.

 Canon XVII.

 Canon XVIII.

 Canon XIX.

 Canon XX.

 Canon XXI.

 Canon XXII.

 Canon XXIII.

 Canon XXIV.

 Canon XXV.

 Canon XXVI.

 Canon XXVII.

 Canon XXVIII.

 Canon XXIX.

 Canon XXX.

 Canon XXXI.

 Canon XXXII.

 Canon XXXIII.

 Canon XXXIV.

 Canon XXXV.

 Canon XXXVI.

 Canon XXXVII.

 Canon XXXVIII.

 Canon XXXIX.

 Canon XL.

 Canon XLI.

 Canon XLII.

 Canon XLIII.

 Canon XLIV.

 Canon XLV.

 Canon XLVI.

 Canon XLVII.

 Canon XLVIII.

 Canon XLIX.

 Canon L.

 Canon LI.

 Canon LII.

 Canon LIII.

 Canon LIV.

 Canon LV.

 Canon LVI.

 Canon LVII.

 Canon LVIII.

 Canon LIX.

 Canon LX.

 Canon LXI.

 Canon LXII.

 Canon LXIII.

 Canon LXIV.

 Canon LXV.

 Canon LXVI.

 Canon LXVII.

 Canon LXVIII.

 Canon LXIX.

 Canon LXX.

 Canon LXXI.

 Canon LXXII.

 Canon LXXIII.

 Canon LXXIV.

 Canon LXXV.

 Canon LXXVI.

 Canon LXXVII.

 Canon LXXVIII.

 Canon LXXIX.

 Canon LXXX.

 Canon LXXXI.

 Canon LXXXII.

 Canon LXXXIII.

 Canon LXXXIV.

 Canon LXXXV.

 Canon LXXXVI.

 Canon LXXXVII.

 Canon LXXXVIII.

 Canon LXXXIX.

 Canon XC.

 Canon XCI.

 Canon XCII.

 Canon XCIII.

 Canon XCIV.

 Canon XCV.

 Canon XCVI.

 Canon XCVII.

 Canon XCVIII.

 Canon XCIX.

 Canon C.

 Canon CI.

 Canon CII.

Canon XCVIII.

He who brings to the intercourse of marriage a woman who is betrothed to another man who is still alive, is to lie under the charge of adultery.

Notes.

Ancient Epitome of Canon XCVIII.

He is an adulterer who takes one espoused to some one else.

Aristenus’s commentary on this canon is Σαφής. A more extraordinary estimate of it could hardly be made. So far from the meaning being “perspicuous,” as the Latin translation has it, the meaning seems to be past finding out; for, as Van Espen remarks, a man who sins with a betrothed woman is certainly not an “adulterer.” He tries therefore to introduce the idea that though he is not an adulterer, yet he is to be punished as if he were. But the Greek hardly seems patient of this meaning, and the Ancient Epitome says in so many words that he is an adulterer.

On account of this difficulty some have supposed that the espousals here mentioned were not de futuro but de prœsenti, and that therefore it was the case of stealing a real wife of another man. But this explanation also is involved in many difficulties.