However, in the main source of "at-Behdzhat tavarikh" [C. 214] Shukrallaha "al-Taban hayavan" al-Marvazi there are also some indications that those living in close proximity to kimaki three tribes burned the corpses of the dead and say that you agree with the decision of God. In his comments to the "al-Tabai hayavan" VF Minorsky indicates that therefore, these tribes were influenced by the Kirghiz, who were fire-worshipers.
It is clear that the rite of cremation, originally characteristic only for the Yenisei Kyrgyz, after the establishment of their political domination over kimak-Kipchak and other Turkic tribes of the Altai and Irtysh began to spread among these tribes. This is also confirmed by the archaeological sites.
Comparison of the messages written sources with archaeological sites, systematic, DG Savinov, now enables us to more clearly define not only the chronological framework of the new addition of the Kirgiz ethnic group in the Altai and Irtysh in the process of ethno-offs between the groups of newcomers to the Yenisei Kyrgyz-Kipchak and kimak toguz-Oghuz tribes in the IX-XI centuries., But also to specify the approximate limits of the ethno-cultural region where developed Altai and East Kazakhstan versions of the material culture of Yenisei Kirghiz.
Judging from the archaeological area of distribution of the Altai version of Kyrgyz culture coincides approximately with the territory especially the Altai Mountains and the north of the border settlement between the Kyrgyz Kimaks and passed on the northern slopes of the Altai Mountains.
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