Now, onto the rest of the canons.
The first has a lot of interpolation by the English translator of the Pedalion. Since the interpolation here is useful, and moreover correct (something not usual), I've left them in.
A Bishop must be ordained by two or three other Bishops.
(c. IV of 1st C.; c. III of 7th C.).
The word Bishop primarily and properly is applied, in the divine and holy Scriptures, to God, who supervises and oversees all things in the universe [Note of Translator. — Here, as in many other similar cases, a word of explanation needs to be added in English for the benefit of readers unfamiliar with the etymology of words; I observe, therefore, that the corresponding Greek word signifies "overseer."], as Job bears witness, saying: "This is the portion of an impious man from the Lord, and the heritage appointed to him by the Overseer" i.e., by God (Job 20:29). And again: "Thine oversight (or supervision) hath preserved my spirit" (ibid. 10:12). It is also applied to our Lord Jesus Christ, as the premier of Apostles Peter says concerning Him: "For ye were like sheep going astray; but have now returned unto the Shepherd and Overseer of your souls" (I Pet. 2:25). But secondarily and by grace this noun is also applied to those who have been designated by God, just as God Himself says concerning Eleazar: "Overseer Eleazar, a son of Aaron the priest" (Num. 4:16). And to Ezekiel God said: "Son of man, I have made thee a watchman over the house of Israel" (Ezek. 3:17). And, in sum, the word Overseers, or Bishops, in the Old Testament refers to supervisors and watchmen of the internal and ecclesiastical administrations and affairs, just as is written concerning the aforenamed Eleazar that he had "The oversight (i.e., supervision) of all the tabernacle" (Num. 4:16), and concerning the high priest Jehoiada that he appointed overseers over the house of the Lord: "And the priest appointed overseers over the house of the Lord" (II Kings 11:18); as well as of the external and civil affairs and administrations as supervisors, just as is written: "And Moses was wroth with the overseers of the host, with the captains over a thousand, and with the captains over a hundred" (Num. 31:14).
Not one, however, of the Apostles was designated or named a bishop, or overseer, during the earthly lifetime of the Lord, who alone is the overseer of our souls; but the only authority they exercised was that of curing every disease and casting out demons (Matt. 10:1; Mk. 3:15). But after the resurrection of our Savior from the dead and His assumption into heaven, the Apostles, who had been sent forth by Him, as He Himself had been sent forth by the Father, into all the world, and had received all authority to bind and to loose and all the gracious gifts of the All-holy Spirit on the day of Pentecost, they not only possessed the name of apostle by virtue of the facts themselves, but indeed even the name of bishop, or overseer, as sacred Epiphanius bears witness (Her. 27): "First were Peter and Paul, these two Apostles and Bishops." Likewise did all the rest, as the Fathers affirm. For this reason it was that they ordained, or decreed, that city bishops be ordained by three bishops or two. But also those who were preaching in the country and city, as sacred Clement says, in his first epistle to the Corinthians: "They appointed their firstfruits, trying them with the Spirit, as bishops and deacons of those who were going to believe in the future." Hence, too, Ignatius the God-bearer, in writing to the faithful in Tralles (a Greek city in Asia Minor), commands: "Respect your Bishop, too, like Christ, in accordance with what the blissful Apostles enjoined." Thus much is all we have to say concerning the word bishop.
As for the Greek word corresponding to the English word ordain in the sense of appoint a person to an office, cheirotonia, it is etymologically derived from the Greek verb teino, meaning to stretch (forth the hands, for example); and it has two significations. For the word cheirotonia is used to name the simple action of choosing and designating one to hold a dignity of any kind, which was performed by the people by stretching forth their hands, according to that saying of Demosthenes: "Whomsoever you ordain a general" (in his first Philippic). And especially in accordance with the custom in vogue in the Church in olden days, when the multitudes would crowd together unhindered and ordain, or, more plainly speaking, designate the chief priests, or bishops, by stretching forth their hands, as Zonaras says, though afterwards the council held in Laodicea forbade this in its fifth Canon, wherein it said: "That ordinations, or, in other words, designations, as signified by votes, must not be performed in the presence of listeners." Today, however, the word ordination (cheirotonia) signifies the sacrament involving prayers and an invocation of the Holy Spirit in the course of which a bishop lays his hand upon the head of the ordinee, in accordance with that Apostolic saying: "Lay not hands upon anyone too quickly" And this fact is familiar to all. So this Canon prescribes that every chief priest, or prelate (whether he be a metropolitan, that is to say, or an archbishop or merely a bishop) is to be ordained by two bishops or three. Apparently the figure of speech is that which is called in English "hysteron proteron," but in Greek prothysteron, meaning the placing of what would naturally come first in a later position, and vice versa. For it would have been simpler and more usual to say without the figure of speech: "A bishop must be ordained by three other bishops or (at least) two." Thus the Apostolical Injunctions (which some have inaccurately translated into English as "Apostolical Constitutions") promulgate the same Canon without any figure of speech by saying: "We command that a bishop be ordained by three (other) bishops, or at any rate by at least two."
Various other canons are in agreement with this Canon in their legislation. For all the bishops of a province (according to c. IV of the 1st C. and c. Ill of the 7th council and c. XIX of Antioch), or many (according to c. XIII of Carthage) must meet together and ordain a bishop. But since this is difficult, the required number is reduced to three as the minimum, and the rest of them participate in the ordination by means of their letters. In confirming this Ap. c. the c. LVIII of Carthage says that this ancient form shall be kept, in order that no less than three bishops may suffice for the ordination of a bishop, including, that is to say, the metropolitan and two other bishops. The same thing is said in c. I of the local synod held in Constantinople. And c. XII of Laodicea ordains that bishops should be appointed to the eccelsiastical office only with the approval of surrounding bishops. But if, by chance, only one bishop is left in office in any one province, and though invited and asked by the Metropolitan, he refuses to go or to act by letters to ordain a candidate for the prelacy, then the Metropolitan must designate and ordain him by means of bishops drawn from a neighboring foreign (i.e. outside) province, according to c. VI of the Sardican. The Apostolical Injunctions (Bk. VIII, ch. 27), on the other hand, command that anyone ordained by a single bishop be deposed from office along with the one who ordained him, except only in case of persecution or some other impediment by reason whereof a number of bishops cannot get together and he has to be ordained by one alone, just as was Siderius ordained bishop of Palaibisca, according to Synesius, not by three, but by one bishop, Philo, because of the scarcity of bishops in those times.
(c. XIX of Antioch; c. XII of Laodicea; c. VI of the Sardican; and c. I of Constantinople).
This is basic stuff.
It is important to note the issue of a bishop being consecrated by a single bishop as valid, given warranted circumstances, and that the Metropolitan or highest episcopal authority as defined by Apostolic canon 34 can empower a single bishop left alone in a province (or region, if I can interpret it so) to consecrate another bishop in the province, i.e. the jurisdiction, and the requirement of neighboring bishops and the highest episcopal authority be involved in the consecration of a bishop. But only if they have jurisdiction in the land in question. All points were involved in the consecration of the OCA episcopate for North America.
Fr. Joasph Bolotov had come in the mission to America in 1794 (it taking nearly a year to arrive in Alaska), reporting to the Church the progress of the mission and to the Court the fur traders' abuse of the natives. In 1796 the Most Holy Governing Synod and the Czar decided to make Fr. Joasaph an auxiliary bishop to the bishop of Irkutsk, the nearest Orthodox bishoprick and the only bishop of the region. It took until 1798 for his appointment to reach him, and the Most Holy Governing Synod, the highest episcopal authority per Apostolic Canon 34 at the time in those lands-there being no other Orthodox bishop anywhere near, no other autocephalous Orthodox jurisdiction for thousands of miles in the Old World side of the Bering Strait and of course none existent on the New World side either (except, Russia again, whose spiritual children the Ludwell-Paradise families lived in Virginia on the other side of the continent, pastored by the Metropolitan of St. Petersburg and the London chaplain. Btw, a friend of the family was the brother of the chief sponsor of the Aleutian mission in St. Petersburg)-ordered Archm. Joasaph to go to Ikutsk. The MHGS had by its authority empowered the bishop of Irkutsk to consecrate Joasaph as his vicar bishop of Kodiak, with jurisdiction over the Aleutians Islands and the adjoining American lands. Consecrate by the bishop of Irkutsk's hands alone, as there were no neighboring foreign bishops at all, and Irkutsk-and Alaska-being too far for the bishops to gather together for the consecration (as especially as St. Petersburg wanted to give Fr. Joasaph authority vis-a-vis the abusive traders ASAP).
To give an idea of the distance, Irkutsk is at the southern tip of the long lake in the map on the left. In the middle map, you can see that not even the Aleutians can be seen in the vicinity.
America might be "barbarian lands," but it was joined by and through episcopal authority to the episcopal see of Irkutsk. Although Bp. Joasaph did not live to be enthroned in America-he perished in a ship wreck returning-his see of Kodiak remained until 1823 (oddly the Most Holy Governing Synod went over the Czar's objection in suppressing the see). In the meantime, the bishoprick of Irkutsk continued to fulfill its duties under canon II of Constantinople I, sending as ordered by the Most Holy Governing Synod in the begining of 1823, the man destined to succeed Bp. Joasaph, Fr. John Beniamenovich (named by the Irkutsk seminary chief after the recently deceased bishop who consecrated Bp. Joasaph), later Abp. (then Met.) St. Innocent Equal-to-the-Apostles and Enlightener of Alaska and Apostle to America. Met. Tikhon succeeds him in the exclusive Orthodox canonical jurisdiction over North America.
In that, the bishop of Irkutsk demonstrated Apostolic Canon 2:
2. A Presbyter must be ordained by a single Bishop, and so must a Deacon and other Clergymen.
This Canon prescribes that Presbyter and Deacon and all other Clergymen, Subdeacons, that is to say, Readers, and Cantors, etc. shall be ordained by a single Bishop.
as he ordained Fr. John/St. Innocent as priest, and sent him to Unalaska, to pastor to the Orthodox natives there already converted.
A bishop in a land makes, as St. Ignatius said, it the Catholic Church. For 122 years, that only bishop in the lands of North America were sent by the Russian Church exclusively. A priest cannot ordain his successor nor his colleague, and a lone and iterant priest cannot erect a jurisdiction over a land. Much less a group of layman. They can lay the ground work, and evangelize, but their must be followup for a local Church to rise.