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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



(stone chest), a rectangular burial structure consisting of upright stone slabs supporting several roofing slabs. Cists were widely used during the Bronze Age and were associated with different archaeological cultures. They were used for individual and group burials. Barrows were sometimes constructed over the cists. In the USSR, the burial tradition in cists is evident in almost all regions of the Caucasus (until the 19th century in the northern Caucasus) and also in the Crimea, where it was most characteristic of the Tauri. The cists of the Tauri (second half of the first millennium b.c.) contain flexed collective burials; bronze ornaments and beads were found in the burials.


Krupnov, E. I. Drevniaia istoriia Severnogo Kavkaza. Moscow, 1960.
Leskov, A. M. “Rannetavrskie mogil’niki gornogo Kryma.” In the collection Skifo-sarmatskoe vremia. Leningrad, 1961. Pages 104–13.
The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.

cistvaen, kistvaen

A Celtic sepulchral chamber of flat stones set together like a box, and covered by a tumulus.
McGraw-Hill Dictionary of Architecture and Construction. Copyright © 2003 by McGraw-Hill Companies, Inc.
References in periodicals archive ?
Since the emergence of the Islamic renaissance in the late 1980s, most Christian and pagan elements of the Kist culture have been discarded by the Kists themselves.
Historically, Sufi Islam is the earliest expression of Islam in the North Caucasus, where the Kists (at that time "normal" Chechens) had dwelled before their migration to Georgia in the nineteenth century.
(12) This time, however, the Sufi-oriented Kists and Chechens appropriated the ideas of social protest against revolutionary changes propagated by the "Wahhabists".
(1) Apart from Chechens and Kists, also Ingushs and Bats belong to the Vainakhs.
Moreover, instead of joining Kist Muslims in prayers, the other Muslims built their own mosques ("Wahhabi mosques") headed by independent religious leaders.
Alongside the Chechen and Kist refugees escaping from the war, in this Georgian region appeared also radical Muslims from many countries, either with an intention to take part in the Chechen "holy war" or just to take advantage of a general chaos and to spread the ideas of various reformist wings of Islam.
More local young people went abroad to study Islam, and after the return they joined the Muslim emissaries in their critique of the traditional Kist religious leaders.
Nevertheless, the ideology of "pure" Islam gained ground mostly among the unemployed, frustrated, and deprived of any perspectives Chechen and Kist youth.
The radicalism of the reformist group in Pankisi manifests itself in rejection of hitherto accepted religious practices and social norms of the Kist community.
Some fine talk went on around the kist while the boys smoked and spat and took the countryside through hand.
While the cornkist was ideally suited for such percussion accompaniment, the dimensions of the meal kist rendered it unsuitable for that purpose (one I possess is about twenty-seven inches long with a depth and width of about twenty inches).