Przeciętny Kowalski, wchodząc do lasu, boi się spotkania z dużymi ssakami: wilkami, dzikami czy niedźwiedziem, ale największym zagrożeniem są dla nas niepozorne stawonogi – kleszcze.

The specific name velunensis is established to encompass porcupine remains ( Hystrix Linnæus, 1758) recovered from the Pliocene site of Węże 1 in southern Poland. The studied specimen was previously assigned either to H. primigenia (Wagner, 1848) or H. depereti Sen, 2001, however it can be distinguished from these species and other fossil Hystricidae by its distinct occlusal morphology, most importantly the presence of an anterolingual flexus dissecting the anteroloph of P4. Hystrix velunensis sp. nov. was probably closely related to H. primigenia and H. depereti. A previously undescribed specimen from the nearby site of Węże 2 most probably belongs to H. refossa Gervais, 1852b, which would be the first known occurrence of this species in Poland.

The article is titled “The symbol of the serpent in the Apocalypse of St. John”. Its aim is an exegetical analysis of the term “serpent” (ὄφις). The expression appears in Rev 9:19; 12:9; 20:2 and 12:14-16. In Rev 9:19 snakes are a symbolic element of a cavalry that realizes God’s plan. In other texts the serpent is a symbol of Satan. In Rev 12:9; 20,2 appears the title “the ancient serpent” referring to the biblical story of Gen 3:1-24. It is emphasized that Satan is the tempter. In Rev 12:14-16 the term “serpent” is used as a synonym for the dragon. It is possible that the symbolic scene of aggression towards woman expresses a destructive satanic action against the Church. We also ask a question how much the apocalyptic dragon (δράκων) is a serpent. In the course of exegetical analysis we have paid attention to two perspectives. The first is a historical and religious background of the serpent symbol in Rev. The second is original theology of Rev. One of her basic features is very rich symbolism. The author of Rev. refers to the past, but introduces a new, original content.