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This paper continues the research of the symbolic aspect of Chinese history through study of the reign names (nianhao) of the monarchs. The current part of the research is focused mainly on the question of the cultural continuity of the worldview in different epochs of Chinese state development. This also implicates questioning the consistency of Chinese history and its self-perception over the course of two millennia. The proposed solution of the problem in question consists in classifying reign names into a small set of groups and analyzing the historical change in proportions of these groups. The research shows that, despite the fact, that different regional models of the reign names systems arose through the history of China, still the tradition itself retained consistency even in the eras of nomadic conquest. It is also shown, that the discontinuity of the said tradition was caused by no external force, but arose through its own evolution in the deep layers of Chinese culture.

This paper focuses on exploring the symbolical side of the Chinas emperors reign names as the highest sacral generalizations. Reign symbol is pair of characters, which defines a reign of a monarch (or a part of the reign). The first character is a so-called Attribute, second is an Object. This paper raises the question whether the historical dynamics of these symbols change reflects the real changes of socio-political processes. This question is resolved through methods of quantitative analysis of the entire assembly of the reign names of all the centralized empires in the history of East Asia. Methodologically taking these symbols (reign names) as a system, as one hypertext, we categorized their meaning into groups (semantic categories). By studying the dynamics of these groups proportional change through the epochs of various Chinese empires, we came to the conclusion, that the symbolic dynamic of reign names reflects the change the properties of political ideology, changes in the religious politics, and political institutions. Reign names symbols can be used as a historical source on those topics.

The article performs the testing of author’s hypothesis regarding the identity of the church of the chronicular monastery of St. Simeon in the Kopyriv kinets with the structure of modern St. Cyril’s Church in Kyiv. Based on the data analysis from ancient written sources about Dorohozhychi, the author comes to the conclusion that the localization of the ancient Cyril’s Monastery in this place is incorrect, noting its locati- on only near by the area. Revising chronicle mentions about Kopyriv kinets and Novyi dvir, through the proposed assumption, gave grounds to highlight a circle of the site monuments that can be presented among the foundations of ancient churches found in the Kudryavets area. The article offers the author’s considerations regarding the possibility of their definition and the boundaries of the Kopyriv kinets area., {"references":["Hanshyn, O. (2021). Istoriohrafichnyi paradoks dvokh ktytorskykh kompozytsii u Kyrylivskii tserkvi Kyieva [The historiographical paradox of two founders' depictions of St. Cyril's Church in Kyiv]. Novogardia, 1 (9), Р. 64–79. Russia.","Hanshyn, O. (2018). Sakralna orhanizatsiia kniazivskoi usypalni Kyrylivskoi tserkvy Kyieva ta datuvannia yii freskovykh rozpysiv [Sacral organization of the burial vault of St. Cyril's Church in Kyiv and the dating of its fresco paintings]. Slavistychna zbirka – Slavonic collection, IV, Р. 169–180. Kyiv, Ukraine.","Hanshyn, O. (2022). Modeliuvannia orhanizatsii yedynoho kyievo-kanivskoho nekropolia velykoho kyivskoho kniazia Vsevoloda Olhovycha y hipoteza shchodo totozhnosti khramu litopysnoho monastyria Sv. Symeona ta sporudy Kyrylivskoi tserkvy Kyieva [Modeling of arrangement of the unified kyiv-kaniv necropolis of the grand prince of Kyiv Vsevolod Olhovych and the hypothesis regarding the identity of the church of the chronicular monastery of St. Simeon and the structure of Kyiv St. Cyril's church]. Siverianskyi litopys – Siverian chronicle, 3, P. 4–17. Kyiv, Ukraine.","Huzenko, S. (2001). Familni monastyri starodavnoho Kyieva [Family monasteries of ancient Kyiv]. Magisterium: Istorychni studii – Magisterium: Historical studies, 7. P. 40–48. Kyiv, Ukraine.","Ivantsov, I. (2003). Starodavnii Kyiv [Old Kyiv]. Kyiv, Ukraine.","Kabanets, Ye. (2003). Martyrii Sv. Borysa na Dorohozhychakh (malovidoma kyivska tserkva XII st.) [Martyrium of St. Borys at Dorohozhychi (a little-known Kyiv church of the 12th c.)]. Sofiiski chytannia – Sophia's Readings, 1. P. 109–115. Kyiv, Ukraine.","Kharlamov, V. (1996). Novi doslidzhennia na «Voznesenskomu uzvozi» v Kyievi [New research carried out on «the Voznesensky way» in Kiev]. Arkheolohiia – Archeology, 2, P. 92–102. Kyiv, Ukraine.","Koziuba, V. (2010). Davnoruske «stolpye» za istoryko-leksychnymy ta arkheolohichnymy materialamy [Ancient Rus «stolpiye» according to historical-lexical and archeological materials]. Arkheolohiia – Archeology, 2, P. 42–50. Kyiv, Ukraine.","Lytvyna, A., Uspenskyi, F. (2010). Trayektorii traditsii: Glavy iz istorii dinastii i tserkvi na Rusi kontsa XI – nachala XIII v. [Trajectories of tradition: Chapters from the history of the dynasty and the church in Rus at the late 11th – the early 13th c.]. Moscow, Russia.","Movchan, I. (1993). Davno-kyivska okolytsia [The suburb of Old Kyiv]. Kyiv, Ukraine.","Rychka, V. (2020). Zagadka «Olegovoy Mogily»: Kiyev ili Ladoga? [The mystery of «Oleg's Grave»: Kyiv or Ladoga?]. Arkheolohiia i davnia istoriia Ukrainy – Archaeology and ancient history of Ukraine, 2 (35), P. 288–293. Kyiv, Ukraine.","Taranenko, S. (2008). Do pytannia pro litopysne «stovpie» na Kyivskomu Podoli [To the question on the chronicular «stovpiye» at Kyiv Podil]. Lavrskyi almanakh – Lavra Almanac, 22, P. 12–19. Kyiv, Ukraine.","Taranenko, S. (2017). Planuvalna struktura davnoruskoho Podolu Kyieva: formuvannia ta rozvytok [The planning structure of the Old Rus' Podil of Kyiv: formation and development]. Kyiv, Ukraine.","Tolochko, O. (1997). Zamitky z istorychnoi topohrafii domonholskoho Kyieva [I–II] [Notes on the his- torical topography of pre-Mongol Kyiv]. Kyivska starovyna – Kyiv antiquity, 5 (317), P. 152–167. Kyiv, Ukraine.","Tolochko, O. (2020). Zasnuvannia Kyrylivskoho monastyria [Foundation of Cyrilʼs Monastery]. Ruthenica, XVI, P. 160–166. Kyiv, Ukraine.","Zhelezniak, I. (2014). Kyivskyi toponimikon [Kyiv Toponymicon]. Kyiv, Ukraine."]}

Experimental septoplasty and sensory deprivation in rat olfactory analyzer was conducted to study changes in the frequency domain of heart rate variability. Bulbectomy provokes more pronounced changes in heart rate variability in rats, compared with septoplasty simulation. After bulbectomy, there is an increase in the high frequencies, low frequencies, very low frequencies, and the LF/HF ratio.

The article continues the author’s scientific research in the field of arrangement of the burial vault at the St. Cyryl’s Church in Kyiv and its ktitor’s issues. The strategy of researching the monument from its own sources with consideration and analysis of contradictory indirect evidence of the chronicles was used. Reviewing the previous arguments, the author comes to the conclusion that the Grand Prince of Kyiv Vsevolod Olhovych created an unified Kyiv-Kaniv necropolis for his family. Basing on the results of modeling with the use of the data of the chronicles, a scope of people from the princely family of Svyatoslavyches was determined, for whom arkosols were arranged in the burial vaults at the Kyiv St. Cyril’s and Kaniv St. George’s Churches. The data obtained leads to the bold assumption about the identity of the church of the Simeon Monastery and the Church of St. Cyril, in terms of their dedication. The analysis of descriptive (pictorial) sources of the Kyiv church leads to such a vision of the author. The publication aims to critically examine some of the obtained (unexpected) results of the research among the widest possible scope of medievalists., {"references":["Chernenko, O. (2015). Pro mistseznakhodzhennia kniazivskykh pokhovan u chernihivskomu Spaso-Preobrazhenskomu sobori [On the location of princely burials in the Chernihiv Savior-Transfiguration Cathedral]. Kyiv, Ukraine.","Chuhaieva, I. (2018). Chernihivske litopysannia XI–XIII st.: istoriohrafichnyi mif chy istorychne dzherelo? [Chernihiv chronicles of the XI–XIII c.: a historiographical myth or a historical source?]. Chernihiv, Ukraine.","Dimnik, M. (2008). Dynastic Burials in Kiev before 1240. Kyiv, Ukraine.","Dyvnyi, I. (2018). Kilka zauvazhen do pochatkovoi istorii Kyievo-Kyrylivskoi tserkvy (sproba interpretatsii dzherel) [A few remarks on the early history of the Kyiv-Cyril's Church (an attempt to interpret the sources)]. Ukrainskyi arkheohrafichnyi shchorichnyk – Ukrainian archeographic yearbook. Is. 21̸22. Kyiv, Ukraine.","Hanshyn, O. (2018). Sakralna orhanizatsiia kniazivskoi usypalni Kyrylivskoi tserkvy Kyieva ta datuvannia yii freskovykh rozpysiv [Sacral organization of the burial vault of St. Cyril's Church in Kyiv and the dating of its fresco paintings]. Slavistychna zbirka – Slavic collection. Is. IV. Kyiv, Ukraine.","Hanshyn, O. (2021). Istoriohrafichnyi paradoks dvokh ktytorskykh kompozytsii u Kyrylivskii tserkvi Kyieva [The historiographical paradox of two founders' depictions of St. Cyril's Church in Kyiv]. Novogardia. № 1 (9). Russia.","Korniienko, V. (2014). Hrafiti Sofii Kyivskoi XI – poch. XVIII st.: Informatsiinyi potentsial dzherela [Graffiti of St. Sophia of Kyiv of the XII – early XVIII c.: Informational potential of the source]. Kyiv, Ukraine.","Korniienko, V. (2021). Hrafiti Kyrylivskoi tserkvy (ser. XII – ser. XVIII st.) [Graffiti of St. Cyril's Church (mid-XII – mid-XVIII c.]. Kyiv, Ukraine.","Kotliar N. (2011). Nastuplenye udelnoi razdroblennosty na Rusy (kniazia-yzghoy) [The onset of specific fragmentation in Russia (rogue princes)]. Ruthenica. № 10.","Kozak, N. (2014). Fragment ktitorskoy kompozitsii na zapadnoy stene naosa Kirillovskoy tserkvi v Kiyeve [A fragment of the founders' depiction on the western wall of the naos of St. Cyrilʼs Church in Kyiv]. V sozvezdyy Lva: Sb. statei po drevnerusskomu yskusstvu v chest Lva Ysaakovycha Lyfshytsa – In the constellation Leo: Collection of articles on ancient Russian art in honor of Lev Isaakovich Lifshitz. Moscow, Russia.","Kuchkyn, V. (1997). Knyazheskiy pomyannik v sostave Kiyevo-Pecherskogo paterika Iosifa Trizny. Drevneyshiye gosudarstva Vostochnoy Evropy [Princely necrology as part of the Kyiv-Pechersk Patericon of Joseph Trizna. Ancient states of Eastern Europe]. Drevneishye hosudarstva Vostochnoi Evropy – Ancient States of Eastern Europe. Moscow, Russia.","Kudelko, T. (1994). Do pytannia ikonohrafii nevidomoi kompozytsii na pivdennii stini Kyrylivskoi tserkvy [On the question of the iconography of the unknown composition on the south wall of the St. Cyril's Church]. Problemy zberezhennia ta vidrodzhennia pamiatok istorii ta kultury – Problems of preservation and revival of monuments of history and culture. Bila Tserkva, Ukraine.","Lutsenko, R. (2015). Arkosolii davnoruskykh khramiv Chernihova [Arkosolia of the ancient Rus temples of Chernihiv]. Kyiv, Ukraine.","Lytvyna, A., Uspenskyi, F. (2006). Vybor imeni u russkikh knyazey X–XVI v. Dinasticheskaya istoriya skvoz prizmu antroponimiki [The choice of the name of the Rus princes in the X–XVI c. Dynastic history through the prism of anthroponymy]. Dynastycheskaia ystoryia skvoz pryzmu antroponymyky – Dynastic history through the prism of anthroponymy. Moscow, Russia.","Lytvyna, A., Uspenskyi, F. (2010). Trayektorii traditsii: Glavy iz istorii dinastii i tserkvi na Rusi kontsa XI – nach. XIII v. [Trajectories of tradition: Chapters from the history of the dynasty and the church in Rus at the late XI – early XIII c.]. Moscow, Russia.","Marholina, I. (2001). Kyrylivska tserkva v istorii serednovichnoho Kyieva [St. Cyril's Church in the history of medieval Kyiv]. Kyiv, Ukraine.","Marholina, I. (2013). Arkhitekturna zahadka Kyrylivskoi tserkvy [The architectural mystery of St. Cyril's Church]. Pamiatky Ukrainy. Istoriia ta kultura – Sights of Ukraine. History and culture. № 2. Kyiv, Ukraine.","Marholina, I. (2014). Taiemnytsi dorohozhytskykh pahorbiv [Secrets of Dorohozhychi hills]. Vizantiia. Rus. Ukraina – Byzantium. Rus. Ukraine. Is. 4. P. 464.Kyiv, Ukraine.","Marholina, I. (2017) Do pytannia vykorystannia balkonu nad vkhodom do pivdennoi apsydy Kyrylivskoi tserkvy v Kyievi (dyskusiia z V.V. Korniienkom) [Regarding the issue of using the balcony above the entrance to the southern apse of St. Cyril's Church in Kyiv (discussion with V.V. Korniyenko)]. Sofiiskyi chasopys – Sofia magazine. Іs. 1. Kyiv, Ukraine.","Marholina, I., Ulianovskyi, V. (2005). Kyivska obytel Sviatoho Kyryla [Kyiv Monastery of St. Cyril]. Kyiv, Ukraine.","Marholyna, I. (2014). Ktytorskaia kompozytsyia v Kyryllovskoi tserkvy Kyeva [The founders' depiction in St. Cyril's church in Kyiv]. Kyiv, Ukraine.","Panova, T. (2014). Tsarstvo smerti. Pogrebalnyy obryad srednevekovoy Rusi XI–XVI v. [Kingdom of death. Funeral rite of medieval Rus in the XI–XVI c.]. Moscow, Russia.","Pevna, O. (1995). The Kyrylivska tserkva: The Approphition of Byzantine Art and Architecture in Kiev. New York, USA.","Pevna, O. (2008). Tserkva Sviatoho Kyryla Oleksandriiskoho v Kyievi: vazhlyvist vizualnoi kultury v rozvytku relihii ta viry na Rusi [Church of Saint Cyril of Alexandria in Kyiv: the importance of visual culture in the development of religion and faith in Rus]. Kyiv, Ukraine.","Preobrazhenskyi, A. (2010). Ktitorskiye portrety srednevekovoy Rusi. XI – nach. XVI v. [Ktitor portraits of medieval Rus. XI – the beginning of the XVI c.]. Moscow, Russia.","Pryselkov, M. (2003). Ocherki po tserkovno-politicheskoy istorii Kiyevskoy Rusi X–XII vv. [Essays on the Church and Political History of Kyivan Rus in the X–XII c.]. Saint Petersburg, Russia.","Sedov, Vl. (2003). Pogrebeniya «svyatykh knyazey» i arkhitektura knyazheskikh usypalnits drevney Rusi [Burials of the «holy princes» and the architecture of the princely vaults of ancient Rus]. Vostochnokhrystyanskye relykvyy – Eastern Christian relics. Moscow, Russia.","Tolochko, O. (2020). Zasnuvannia Kyrylivskoho monastyria [Foundation of Cyril's Monastery]. Kyiv, Ukraine.","Tolochko, P. (2005). Davnoruski litopysy i litopystsi X–XIII st. [Ancient Rus chronicles and chroniclers of the X–XIII c.]. Kyiv, Ukraine.","Tolochko, P. (2011). Vlast v Drevney Rusi. X–XIII v. [Power in Ancient Rus. X–XIII c.]. Saint Petersburg, Russia.","Voitovych, L. (2006). Kniazha doba: portrety elity [Princely epoch: portraits of the elite]. Bila Tserkva, Ukraine.","Zhelezniak, I. (2014). Kyivskyi toponimikon [Kyiv Toponymicon]. Kyiv, Ukraine."]}

A short description and some applications of the trajectory and dispersion models developed in Central Aerological Observatory (CAO) for studying the stratospheric and tropospheric transport of pollutants are presented. The TRACAO trajectory model is applied to investigate the processes related to the ozone depletion in the winter polar stratosphere, in order to study the mid-latitude stratosphere-troposphere exchange, as well as to analyze balloon and aircraft (M55 “Geophysics,” Yak-42D “Roshydromer”) observations. Then based on the TRACAO, the GLADIM dispersion model that simulates trajectories of the set of particles with the eddy diffusion parameterization and determines the pollutant concentration at the regular grid points, was developed. The dispersion model was applied to simulate volcanic ash dispersion and carbon dioxide profile reconstruction. The model validation was done by comparisons with the results of the widely used FLEXPART model. Nowadays these models are used at the “Middle Atmosphere” Regional Information and Analytic Center established in CAO.