Technological solutions and environmental conditions have a significant impact on infestation intensity and the problems around D. gallinae control. Changes in keeping laying hens in EU, in terms of D. gallinae influence, have not led to the welfare of the layers. On the contrary, they have contributed to the spreading of disease, have worsened conditions for control and accentuated harmful consequences. Apart from the poultry, these changes have also had a negative impact on the welfare of humans, through a toxicological and zootonic risk, and economic damages. Conventional cages so far provide the most appropriate environment for D. gallinae control. Opportunities for improving, even solving the problem of D. gallinae control in egg production do exist, however they require a changing the entire approach hitherto.

The paper discusses the virtually unpublished reliquary of Serbian provenance now kept in the Museo Diocesano in Pienza. It tackles the issue of the typology of the staurotheke, its decoration and symbolic significance. Based on its Old-Serbian inscription, “Sava, the first archbishop and patriarch of the Serbs”, the reliquary is dated to the last quarter of the fourteenth century and related to the programme of the Serbian Patriarchate. The surviving sources make it possible to reconstruct the road the staurotheke travelled from the treasuries of Žiča and the Patriarchate of Peć to Pienza. [Projekat Ministarstva nauke Republike Srbije, br. 177003: Medieval heritage of the Balkans: Institutions and culture

In many localities on N, NE and SE hillslopes of Murtenica Mt. several varieties of red granites are exposed. The roof rock of granites consists of different Lower Triassic sedimentary rocks which discordantly overlie the granites. They are the Kladnica clastites Fm., Seisian clastites. Bioturbate Fm. and Conglomeratic sandstones and conglomerates. Apstrakt Na S, SI i JI padinama planine Murtenice na više lokaliteta pojavljuju se različiti varijeteti crvenih granita. Povlatu granita čine razni tipovi donjotrijaskih sedimenata koji preko njih leže diskordantno. To su: Klastiti Kladnice, Sajski klastiti, Bioturbatna formacija i Konglomeratični peščari i konglomerati.

The focus of the paper is on the eulogiae that Sava of Serbia, on his pilgrimage in the Holy Land, sent to the abbot of Studenica, Spyridon: a little cross, a little belt, a little towel and a little stone. In his letter accompanying the gifts, the earliest surviving work of Serbian epistolary literature, Sava points to their prayer and protective function. Sava?s eulogiae are looked at against the background of Eastern Christian devotional practices. [Projekat Ministarstva nauke Republike Srbije, br. 177003: Medieval heritage of the Balkans: institutions and culture]

The Life of archbishop Eustathios I [Jevstatije] (1279-1286), deserving head of the medieval Serbian Church and a saint, is a very interesting source for studying the cult of relics with the Serbs. This is not surprising considering that the Life was penned by one of the most illustrious of Eustathios' successors on the church throne, Daniel II [Danilo], a learned Athonite and unquestionable master of the hagiographie literary genre. In his account of the life of his distinguished predecessor, Daniel describes extensively the events constituting the key stage in the glorification of a saint, namely Eustathios' death and posthumous occurrences at his grave. As most holy men, Eustathios foresaw his own death, and he departed from this world serenely. He was buried, with due honours, in the 'marble grave' he had prepared for himself in the cathedral church of Holy Saviour at Žiča. In keeping with the well-established saint-making process, a few years after the funeral 'extraordinary signs' began to occur at the archbishop's grave, in this particular case, candlelight and a multitude of murmuring voices followed by the miraculous cure of an incurably ill person. These occurrences preceded the great miracle which, to the best of my knowledge, is unparalleled in the medieval Serbian practice of relic veneration. Namely, 'one day they found growing from his marble grave three flowers endowed with wondrous beauty and impossible to liken to anything else. For, indeed, they were not of earthly humidity or of union with flowers that grow from earth; but, o wonder, how a dry stone standing for so long in the church could send forth fragrant flowers, to the renewal of the sanctified one's body'. Flower metaphors occur in the Service to the holy archbishop Eustathios, yet another piece penned by Daniel II, notably in his paraphrases of Psalm 92, 12-14 ('The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. These that be planted in the house of the Lord shall flourish in the courts of our God'). The meaning of these quotations should be looked at within a broader framework, that of the medieval theology of relics where flower symbolism played a significant role. The close link between flowers and relics had its origin in the martyrological tradition and was founded on the belief that the martyrs' heavenly abode is a paradisiacal locus amoenus, a garden with springs of fresh water, lush greenery and copious flowers. It is well known that such a vision of paradeisos - a reconstruction of the Garden of Eden lost through Adam's fall, and an anticipation of the future heavenly abode - was a commonplace in the Byzantine tradition. It found its full expression in the concept of monastic gardens, conceived of as the earthly image of the fragrant flowery meadows of paradise inhabited by the righteous. Two flowers highly charged with symbolic power were the lily and the rose, considered as being paradise flowers, flowers of martyrdom and holiness. Early Christian exegesis often referred to the martyrs as...