The Service of the Mid-Pentecost in the oldest Serbian triodion (RNB/NLR, F. II I 68)

Služba Prepolovljenju praznika predstavlja sastavni deo Cvetnog trioda i poje se u sredu četvrte nedelje posle Uskrsa. Do sada je proučen samo jedan njen srpski prepis, sačuvan u rukopisu Arhiva SANU 361 iz sredine XIII veka. U ovom će radu biti predstavljen stariji prepis, verovatno iz druge ili treće decenije toga stoleća, sačuvan u srpskom triodu RNB, F. p I 68 koji se danas čuva u Ruskoj nacionalnoj biblioteci u Sankt Peterburgu. Ovaj stariji prepis Službe ima veći repertoar himnografskih sastava od Službe u Akademijinom rukopisu, a postoje i značajne razlike u pogledu rasporeda pojedinih tekstova u okviru Službe. Posebna pažnja biće posvećena upravo međusobnom odnosu ova dva najstarija prepisa Službe Prepolovljenju.The Service for the Mid-Pentecost (Midfeast, Meso-Pentecost) is a constitutive part of the Triodion (Pentecostarion) and is sung on the Wednesday of the fourth week after Easter. The feast was established to commemorate the moment when Jesus Christ, at the midpoint of the Jewish Feast of Sukkot (Festival of Tabernacles or the Festival of Ingathering), came to the Temple and preached to the present worshippers (John 7:14-36). Only one Serbian copy of this service has been subjected to research so far: the copy in the manuscript 361 of the SASA Archives, which dates from the mid-13th century. This manuscript contains a festal menaion with a concise composition and an abridged Pentecostarion, which includes only Sunday services and omits those for the other days of the week. An older copy of this service, probably dating from the second or third decade of the same century, survives in the Serbian triodion NLR F. p I 68, now kept at the National Library of Russia in Saint Petersburg. This older copy of the Service has a wider repertoire of hymnographic texts than the one in the SASA manuscript. For Vespers it includes stichera which are absent from the younger copy, while for Matins it includes two separately written canons. The service in SASA 361 has only one Matins canon. Canons for this feast were composed by Andrew of Crete and Theophanes Graptos, which suggests that the service received its form as a whole in the 8th century. The order of some groups of stichera (for instance 'Praise the Lord') in the service of the manuscript F. p I 68 indicates its close ties to the Studite liturgical practice. A comparative textological analysis of the hymnographic genres included in both of these copies of the Service for the Mid-Pentecost reveals some differences, most clearly in terms of lexis, but also in the variation of some grammatical forms of verbs. The paper focuses on the relationship between these two copies, the oldest surviving copies of the Service for the Mid-Pentecost

A Russian triodion sticherarion from the late 12th century: MS Hilandar 307

Rukopis Hilandar 307, triodni stihirar s kraja XII veka, jedan je od najstarijih slovenskih rukopisa koji se čuvaju u manastiru Hilandar. Rukopis nije sačuvan u celosti - nedostaje njegov početak u kojem su se nalazile stihire Uskršnjeg ciklusa; u sačuvanom delu, nalaze se stihire iz Pentikostara. Napisan je ruskoslovenskim jezikom. Rukopis pripada najstarijem fondu manastirskih rukopisa, a tu je verovatno dospeo još u početnoj fazi formiranja biblioteke. Njegovo prisustvo u srpskom manastiru potvrđuje da nije bilo jezičkih ili praktičnih liturgijskih prepreka za njegovu upotrebu u okviru bogosluženja. Budući da u srpskoj pisanoj tradiciji nema sačuvanih stihirara kao posebnih liturgijskih knjiga sadržaj ovog rukopisa je veoma zanimljiv. U ovom radu istražujemo odnos između stihirara i odgovarajućih službi u najstarijem srpskom triodu, prepisanom u prvoj polovini XIII veka, a koji se čuva u Ruskoj narodnoj biblioteci u Sankt Peterburgu (F. p. I. 68). Kao primeri odabrane su dve službe - služba na Prepolovljenje praznika i služba Svetim Ocima Prvog vaseljenskog sabora. Već početno detaljno poređenje otkriva različite prevode tekstova koji se javljaju u oba rukopisa. Takođe, ustanovili smo da se samo deo stihira iz stihirara pojavljuje u celovitim službama u triodu, u kojim stihire čine samo jedan deo službe.Rukopis' № 307 afonskogo hilandarskogo monastyrâ, russkij stihirar' triodnyj konca XII veka, âvlâetsâ odnoj iz drevnejših rukopisej monastyrskoj biblioteki. Rukopis' sohranilas' ne polnostû, v nej nedostaet pervaâ čast', v kotoroj nahodilis' stihiry postnogo cykla. Vozmožno, čto ètot stihirar' prinadležal Hilandarû s vremen osnovaniâ monastyrâ i učreždeniâ Ego biblioteki. Ètoj rukopisû, kažetsâ, svobodno pol'zovalis' pri otpravlenii služby i âzyk ne âvlâlsâ prepâtstviem ètomu. Ne sohranilas' ni odna serbskaâ rukopis' ètogo tipa i ne sovsem âsno suŝestvovali li oni voobŝe u ûžnyh slavân. V nastoâŝej rabote provedeno tekstologičeskoe sopostavlenie sootvetstvuûŝego gimnografičeskogo materiala v rukopisi № 307 hilandarskogo monastyrâ i v dvuh službah (Sv. otcam Pervogo vselenskogo sobora i na Prepolovlenie prazdnika, v sredu Nedeli o raslablenom) v drevnejšej serbskoj triodi pervoj poloviny XIII stoletiâ (Sankt Peterburg, RNB, F. p. I. 68). Obe rukopisi, i russkaâ i serbskaâ, sleduût ustavu Studitskogo konstantinopol'skogo monastyrâ. Pri tekstologičeskom analize NAM udalos' ustanovit', čto v dvuh rukopisâh suŝestvuût dva perevoda odnih i teh že tekstov, hotâ v otdel'nyh slučaâh možno govorit' ob odnom, no v raznyh mestah i v raznoe vremâ otredaktirovanyh perevodah. Nado otmetit', čto v sostav dvuh služb serbskoj triodi ne vošli i vse stihiry suŝestvuŝie v stihirare, a tak že i, čto ob"em gimnografičeskogo materiala serbskoj rukopisi na mnogo prevoshodit tot v hilandarskoj rukopisi.MS Hilandar 307, a triodion sticherarion from the late 12th century, is one of the oldest Slavonic manuscripts kept at Hilandar. The manuscript has not survived in its entirety - it is missing the first part which contained stichera of the Lenten cycle; the extant part contains the pentecostarion cycle of stichera. It was written in the Russian recension. The manuscript has probably been kept at the monastery ever since its establishment and could have been even procured by St. Sava at the time of the formation of the monastery library. Its presence at the Serbian monastery confirms that there were no linguistic or practical liturgical obstacles to its use in religious services. Since the Serbian manuscript heritage does not include surviving sticheraria as a type of liturgical book, its content is highly interesting. This paper explores the interrelationship between the sticherarion and corresponding services in the oldest Serbian triodion, copied in the first half of the 13th century and now kept in the National Library of Russia in Saint Petersburg (F. p. I. 68). Two services were selected as examples - the service for the Mid-Pentecost (Midfeast) and the service to the Holy Fathers of the First Ecumenical Council. An initial careful comparison already revealed the appearance of different translations of the texts shared by both manuscripts. Also, it was found that only a part of stichera in the sticherarion appear in full triodion services, in which stichera make up just one segment of the service as a complex hymnographic ensemble

The service to the First Ecumenical Council in the oldest Serbian triodion (RNB, F. P. I. 68)

Knjiga triod sadrži službe pokretnog godišnjeg cilkusa, od Nedelje mitara i fariseja do Nedelje svih svetih tj. do prve nedelje posle Vaznesenja. Knjiga je dobila naziv po skraćenim kanonima koji se sastoje od tri, ređe i četiri pesme (ode). Triod se postepeno formirao tokom dugog vremenskog perioda, a odlikuje se nestabilnim sastavom i bogatstvom himnografskog materijala koji je u različitim periodima ulazio u njegov sastav. Upravo zbog obima ova se knjiga deli na dva dela - Posni i Cvetni triod (Pentikostar). Ovakvo stanje odrazilo se i na slovenske triode. Smatra se da je prevođenje trioda započeto još u Moravskom periodu, a zatim nastavljeno na južnoslovenskom području posle begstva od progona Metodijevih učenika iz Panonije. Na osnovu sačuvanih izvora zaključeno je da je prevođenje trioda tj. njegovog drugog dela - Pentikostara) delo Klimenta Ohridskog. Srpski triod iz prve polovine XIII veka (RNB F. p. I. 68) blizak je najstarijim sačuvanim slovenskim triodima te čuva elemente koji ga približavaju ćirilometodijevskoj tradiciji. Ovaj rukopis sadrži najstariji prepis službe Prvom vaseljenskom saboru koja je predmet istraživanja.The Triodion book contains the services for the moveable Paschal cycle from the Sunday of the Publican and the Pharisee to All Saints' Day, i.e. to the first Sunday after the Feast of the Ascension. The book takes its name after its abridged canons comprising three or, in rare cases, four odes. The Triodion was shaped gradually over a long period of time and is characterized by its variable composition and the abundance of hymnographic material that was included into this hymnographic collection at various points in time. Due to its volume, the book is divided into two parts: the Lenten Triodion and the Pentecostarion (also known as the Paschal Triodion). This state of affairs was reflected in its early Slavonic versions. The translation of the triodion is believed to have begun as early as the Great Moravian period and continued in South Slavic territories after the exile of Methodius's disciples from Pannonia. Extant sources suggest that the translation of the Triodion, i.e. the Pentecostarion as its second part, is to be attributed to Clement of Ohrid. Based on its structural characteristics and contents, the complete Serbian triodion from the first half of the 13th century (RNB F. p. I. 68) bears similarity to the oldest extant Slavonic triodia and preserves elements that associate it with the Cyrillo-Methodian tradition. This manuscript includes the oldest transcription of the service to the First Ecumenical Council, which was the subject of this paper. The service is read on the Feast of the Fathers of the First Ecumenical Council, i.e. the last Sunday before the Feast of the Ascension. Some parts of this service are also found in the services to the Fourth (16 July: UB Belgrade, Ćorović 15) and Seventh Ecumenical Council (11 October: Peć 49), which were included in a number of 14th-century menaia, indicating a rather liberal approach to using certain hymnographic forms in the composition of some services. The paper analyzes the structure and contents of the oldest copy of the Service to the First Ecumenical Council, as well as the inter-textological relationship of the parts of the service that are found in younger copies of the menaion services to the Fourth and Seventh Council. The text of the triodion service to the First Ecumenical Council is published in the appendix

Amfilohije's fragments: Testimonies on liturgical service in the Serbian church of the 12th century

Među najstarije spomenike srpske srednjovekovne pismenosti mogu se ubrojati i dva fragmenta koji se čuvaju u Ruskoj nacionalnoj biblioteci ( F. p. I 78 i Q p I 29), oba u dosadašnjoj literaturi datirana u kraj XII ili početak XIII veka. Ovi fragmenti potiču iz mineja za oktobar i novembar i sadrže odlomke službi Svetom Dimitriju i Svetim vračima Kozmi i Damjanu. U radu se odlomci iz ovih dveju službi porede sa drugim, ne samo srpskoslovenskim već i starijim ruskim prepisima. Tako je utvrđeno da su u oba slučaja u pitanju kanoni koji se poju na jutrenju; kanoni su identifikovani i upoređeni sa drugim prepisima istoga sadržaja, te su prikazane utvrđene tekstološke razlike manjeg ili većeg obima. Ova dva fragmenta upotpunjuju naša saznanja o liturgijskim knjigama srpske crkve u tako ranom periodu.The corpus of the oldest monuments of medieval Serbian literacy includes two fragments kept at the National Library of Russia in Saint Petersburg (F. p. I 78 and Q p I 29). In older research both of these fragments were dated to the late 12th or early 13th century. It is more likely that both fragments belong to the last quarter of the 12th century. The fragments were once part of menaia for October and November and contain excerpts from services dedicated to St. Demetrius and the Holy Unmercenaries, Sts. Cosmas and Damian. The texts in question are in fact a single folio from a menaion for the month of October and an upper half of folia from a menaion for the month of November. Since they were certainly written by the same hand, the two menaia from which they originated must have been part of the same full 12-volume set, with a menaion for each month in the annual cycle. Their appearance suggests that they were taken out from a bound book. Based on their fine parchment and the fact that they seem to have been made by experienced artists, it can be assumed that the manuscripts whence they came had been transcribed in a reputable scriptorium. The paper compares the excerpts from these two services with other, slightly younger Serbian Church Slavonic and older Russian copies. In both cases they contain canons chanted at Matins; the canons have been identified and minor or major textological differences pointed out. Notably, the fragment from the canon to St. Demetrius belongs to a canon attributed to St. Methodius or one of his closest associates. These two fragments contribute to our knowledge of liturgical books used by the Serbian church in this early period

Asbestos-related occupational risks

Despite the common knowledge of its harmful effects, asbestos is still used worldwide. It is estimated that about 125 million workers around the globe are exposed to asbestos in the workplace, while at least 90,000 people die annually from asbestos-related diseases. Asbestos dust is generated during mining, during separation of fibres from the serpentine part, and during processing in various industry branches. Employees involved in these production processes are especially at risk. Chronic exposure to asbestos can increase the risk of asbestosis, lung cancer, and mesothelioma. Asbestos exposure is usually reduced through replacement of asbestos with materials with similar properties and through the use of personal protective equipment. Disease prevention requires the implementation of strict asbestos removal procedures, ban on further use, and registering of persons exposed to asbestos, including their follow-up or preventive medical check-ups

Prognostic factors of mortality in elderly with community acquired pneumonia

Background/Aim. Community acquired pneumonia in elderly has specific clinical aspect and higher mortality in relation to younger patients. According to specific pneumonia severity assessment on admission and its importance in proper prediction of clinical course and outcome, the aim of this study was defining prognostic factors of mortality. Methods. This study included 240 patients aged ≥ 65 years with community acquired pneumonia. On admission, demographic characteristics, underlying diseases, physical symptoms and findings, laboratory values, chest radiography and oxygen blood saturation (SaO2) were analyzed. Multivariate analysis was used to identify characteristic prognostic factors which showed a statistical significance in relation to mortality. Results. Altered mental status, respiratory frequency ≥ 23/min and the presence of bilateral pneumonic infiltrates were defined as the most important prognostic factors of mortality (p < 0.001). These factors displayed 57.89% sensitivity, 100% specificity and 93.33% accuracy. Conclusion. The presence of identified characteristic prognostic factors on admission pointed out an adverse clinical course and outcome of community acquired pneumonia in elderly. Age and sex were not significantly associated with mortality

Charte de Vuk Branković aux Ragusains

Poveljom izdatom 20. januara 1387. u Prištini, Vuk Branković je potvrdio povlastice i prava koja su Dubrovčani uživali na srpskim teritorijama još od vremena Nemanjića. Samo jedanaest dana posle potvrđivanja povlastica od strane njegovog tasta, kneza Lazara i Vuk Branković je po istom diplomatičkom obrascu regulisao pitanje trgovinskih odnosa sa Dubrovčanima na teritoriji kojom je gospodario.Par cette charte délivrée le 20 janvier 1387 à Priština, Vuk Branković confirme les privilèges et les droits dont jouissent les Ragusains sur les territoires serbes et ce depuis l'époque des Nemanjić. Onze jours seulement après la confirmation de tels privilèges par son beau-père, le prince Lazar, Vuk Branković a lui aussi, par ce même modèle diplomatique réglé la question des rapports commerciaux avec les Ragusains sur le territoire placé sous son autorité

Charte du roi Stefan Dušan au monastère de Chilandar confirmation de la donation du monastère de Saint-Georges et du village de Uloziste, faite par la femme de Milša, Radoslava

Srpski kralj 1336/37. godine potvrđuje poklon koji je Hilandaru učinila Milšina žena Radoslava. Vladarskom milošću dozvoljava se da, posle smrti rečene Radoslave - nosioca prava doživotnog uživanja navedenih vlasteoskih poseda - oni pripadnu Manastiru Hilandaru. Reč je o darivanju Manastira Sv. Đorđa i sela Uložišta, s vinogradima i senokosima i sa svim međama toga sela, i oslobođenju rečenih poseda od svih kraljevskih rabota. Kralj Dušan izdaje darovni dokument na osnovu uvida u starije, danas nesačuvane povelje ('milost i zapisanije') kraljeva Milutina i Stefana Dečanskog. Ovaj prilog Hilandaru dat je u znak posebne radosti kraljeve zbog rođenja dugoočekivanog prestolonaslednika Uroša, a sročen je kao molitva kojom se kraljevski par zahvaljuje čudotvornoj ikoni Bogorodice Hilandarske.En 1336/37 le roi de Serbie confirme une donation faite à Chilandar par la femme de Milša, Radoslava. Par la grâce du souverain il est autorisé que, au lendemain du décès de ladite Radoslava - détentrice du droit de bénéficiaire à vie des biens mentionnés - ces derniers soient versés à la possession du monastère de Chilandar. Il est question d'une donation portant sur le monastère de Saint-Georges et le village d'Uložista avec ses vignes, ses champs de foin et toutes ses délimitations, et de l'exemption desdits biens de toute redevance royale. Le roi Dušan délivre cet acte de donation après avoir pris connaissance d'une ancienne charte (' grâce et écrit '), aujourd'hui conservée, du roi Milutin et de Stefan Dečanski. Cet acte de confirmati lendemain de la naissance du prince successeur, longtemps attendu, Uroš, et composé comme une prière par laquelle le couple royal remercie l'icône thaumaturge de la Vierge de Chilandar

The chemical composition of chives (Allium schoenoprasum L.) essential oil

Allium schoenoprasum L. (Alliaceae), commonly called chives, is a small bulbous perennial, wild-growing or cultivated, plant widespread in Europe, Asia, and North America. It is commonly used as a culinary herb to impart mild onion flavor to many foods, including salads, soups, vegetables, and sauces. Also, chives are often cultivated in gardens due to their ornamental, as well as insect-repelling properties. However, there are only scarce literature data on the chemical composition of A. schoenoprasum essential oil [1,2].Herein, we performed thorough GC and GC-MS analysis of the essential oil obtained by hydrodistillation of the above-ground parts of A. schoenoprasum collected on the Šar Mountains. The analyses of the essential oil revealed that the main class of constituents was the organosulfur compounds representing around 60% of the analyzed oil. Among them, di- and trisulfides bearing a propyl, and alkyl- or alkenyl groups were the most abundant ones. The major component of the oil was methyl propyl trisulfide (8.3%), followed by (E)-1-propenyl propyl disulfide (4.6%), dipropyl trisulfide (4.6%), (E)-1-propenyl propyl trisulfide (4.5%), and dipropyl disulfide (3.8%). The qualitative composition of the analyzed oil was in a general agreement with the previously reported data [1,2], although the relative abundance of specific compounds differed. A peculiarity about the analyzed oil was that the oil was rich in hetero-penta-/hexa-/hepta- cyclic compounds (containing one or more sulfur and/or nitrogen atoms). Among these, stereoisomeric 4,6-diethyl-1,2,3,5-tetrathianes were the most abundant ones.

Analysing radionuclide content in soil samples and radiological risks in the clayey material surrounding of the “Zbegovi” deposit, Donje Crniljevo, Serbia

This paper presents the results of analyses of radionuclide content in the samples of the surrounding soil and clayey material of “Zbegovi” open-pit mine in Donje Crniljevo, Serbia. Samples from 78 sites were collected and prepared. The activity concentrations were determined for radionuclides: 238U, 232Th, 40K, 226Ra, and 137Cs. The mean values obtained are as follows: 23 Bqkg–1, 89 Bqkg–1, 372 Bqkg–1, 56 Bqkg–1, and 11 Bqkg–1, respectively. Concentrations of 238U, 40K, and 226Ra in the studied area do not deviate from the values obtained for the soil in Serbia. The concentration of 232Th in the studied area is slightly higher relative to average values for soil, and slightly lower compared to similar deposits of clayey material in the world. Measurements performed showed that the open-pit mine of clayey material is completely uncontaminated surface as far as 137Cs is concerned, while there are sites where measured 137Cs concentrations are significantly higher, which is due to topographic differences and inhomogeneous surface contamination of land after the Chernobyl accident. To assess the radiological risks in the observed area, the following indices were determined: absorbed dose rate, annual outdoor effective dose, absorbed dose for biota, excess lifetime cancer risk outdoors as well as external radiation hazard index. The mean value of the estimated absorbed dose rate in the given area amounts to 80.1 nGyh–1, and the annual outdoor effective dose ranges from 46.9 to 134 Sv. Absorbed dose rate for biota in the studied area is 1.31 10–4 Gyd–1. The mean excess lifetime cancer risk outdoors for the population is 3.8 10–4, and t he mean value of the external radiation hazard index obtained in this study is 0.48, which is consistent with the world average. A low dose of radiation will not pose a risk to the population and biota in the studied area