Nowadays there widely exists an opinion that variations in a burial ceremony within the same culture-chronological layer reflect either the property or social status of an individuum in the society. The authors reject absolutization of these statements pointing out that the formation of burial ceremonies was to a considerable extent affected by ideological factors, especially at early stages of the primitive society. They also uphold the proposition that “rich" burials alone without allowance for other data cannot indicate that the society reached the level of class differentiation statehood. The question is that the given society reached such a state when it could allot a definite portion of a social product to maintain persons free from a direct participation in productive labour and engaged in organization and other forms of spiritual activities. It may also give evidence for the fact that there had already been a tendency in the society to accumulate a social product in forms of long-term storage and use. Thus, the origin of the “riches" in the burial complex may be found out only by involving external (with respect to the burial complex) historical information.