Abstract
Northwestern Iran and the South Caucasus have relatively favorable environmental conditions for the formation of ancient settlements. These include the Urmia Lake basin and the Aras shores in northwestern Iran, and the Kura River, the Mil-Moghan (mountainous areas) in the South Caucasus region. The archaeological evidences and recent researches in two geographical areas illustrate the cultural shares and similarities of the period. The main purpose of this article is to introduce the areas and pottery traditions and to identify the sequence of chronology in the areas of study. The following questions will be raised in order to achieve cultural interactions in the geographical area studied in the Chalcolithic Period: How is the condition of chronology sequence in the two cultural domains? The main hypothesis in this regard is the existence of approximately the same chronology (the beginning and the end of the Chalcolithicperiod) in the two geographical locations. How do the layers of settlement and the sequences of residence from the Neolithic to the Chalcolithic Periodin ancient sites indicate the theme of cultural continuity and transition? The present article is written by descriptive-analytical method. As a final result, it can be pointed to the similarities and differences of the archaeological data, including thepottery features, architectural structures, burials, etc. By studying the areas such as Dalma Tepe, Jolfa’s Kul Tepe, Khoy’s Davagöz, etc. in northwest of Iran and Leila Tepe, Galayeri, Puylu Tepe, Boyuk Kəsik, Soyuq Bulagh, Brikil Dibi, Kawtskhevy, Tekhvot have been obtained in the South Caucasus region and chronologically covers the millennium from 5000 BC to 3700/3600 BC. 
Keywords: Chalcolithic, Northwestern Iran, South Caucasus, Cultural Interactions, Chronology.

Introduction
The northwest of Iran and the Caucasus have long been a prominent site for archaeological studies due to their proximity to important cultural sites such as Anatolia, Zagros, Mesopotamia and Central Asia. Most of the ancient sites both in the Caucasus region and in the northwestern Iran, which were inhabited by the Chalcolithic period, were also inhabited during the Neolithic period, suggesting that the human and animal habitat conditions and the environmental conditions are favorable. The following questions will be raised in order to achieve the cultural interactions in the geographical area under study in the Chalcolithic Period: 1. What is the status of the chronologysequence in the two cultural areas? The main hypothesis in this regard is the existence of a same chronology (beginning and end of the Chalcolithic Period) at two geographical points. 2. How do the layers of settlement and settlement sequences from the Neolithic to the Chalcolithic Periodsindicate ancient sites, cultural status, and the cultural continuity and transition themes? Most of the ancient sites both in the Caucasus region and in the northwestern Iran, which were inhabited by the Copper-Stone period, were also inhabited during the Neolithic period, indicating the existence of afavorablehabitat and environmental conditions for both human and animal. Although there are also single-period enclosures among them.

Discussion
In recent years, one of the most significant issues in introducing and studying the Chalcolithic culture of northwestern Iran havebeen the ambiguity and darkness in the timing chronology of the Chalcolithic Period of this region. Because, this period was introduced after the late Neolithic period, was identified in areas such as Haji Firouz, Hassanlu, Yaniq Tepe, etc., with a break of almost a thousand years. Dr Abedi’s recent years’ excavations atJolfa’s Kul Tepe and Khoy’sDəvə Göz have eliminated the gap in the timing of the Chalcolithic Period of northwestern Iran (Azarbaijan). The archaeological studies are divided in twostages; and its early stage dates back to the 19th century and is known as the Eneolit cultural period. The archaeologists in the North Caucasus geographical area of have identified two culturaltypes of Kura-Arax and Maikop in the Chalcolithic Period, hence, the two Kura and Araxrivers in the Caucasus Basin are named as the Mesopotamia of Caucasus.
One of the most important cultural data of the Chalcolithic Period is the rectangular architectural structures which are made of white raw clay. Inside the structure, large crumbs, food storage wells and numerous stoves, along with the data such as mortar, and grindstone, and burned remnants of grains such as barley, wheat and lentils have been obtained. The burial variety ofthe Chalcolithic Period is more diverse than the Neolithic period. The most repeated type of burial in the Chalcolithic Period is the pits burial, but more recently therehave also been found two other burial types such as burial in earthenware, and kurganburial.

Conclusion
One of the most important issues of Chalcolithic culture in the South Caucasus is anunbroken continuation of the Chalcolithic Period after the Neolithic period. This continuation can be seen in Mentesh Tepe, Aratashen, Khatun Ark- Aknashen, and theChalcolithic Period begins unbroken after the Neolithic periodin these areas. But after the Neolithic period, the Old Bronze Age beginsinNakhchivan’s Kul Tepe. Scientists consider the climate change as the main cause of cultural disruption. In the southern Caucasus, the earlyChalcolithic phasehas been dated from 4800/5000 to 4600 BC, and themiddle andthe lateChalcolithic phases from 4600 to 3200 BC, and some new areas, such as Nakhchivan Tepe, Uchan Aghil, Uzun Oba, is derived from the earlyChalcolithic Period that are closely related to Dalma culture.

Abstract
The Kurgan and the megalith tombs were common graves in the Bronze and Iron Ages. The vast geographical area is central Europe, central Asia, Anatolia, and Northwest Iran. The size of Kurgans and the objects discovered from these graves represented the deceased’s social status. Animal burial was also common in the late second millennium BC in the Caucasus, Eastern Anatolia, and Northwest Iran. This study explains the Kurgans, megalith tombs, and the traditional victim animals for particular social classes in the Bronze Age. One of the questions in this research is about trade relations between the South Caucasus and Northwest Iran in the Bronze Age. And why the Kurgans of this period in size and number of objects discovered inside graves differ. In answer to these questions, the represented research hypothesis found the Obsidian bows and Urmia ware of the Bronze Age in northwestern Iran. In this period, close relations existed between the South Caucasus and the Northwest of Iran. Also, the large size of the Kurgans and the objects discovered inside these graves represented the deceased’s social status. Ordinary people had a simple coffin grave, and their graves had no funeral gifts. But the high-ranking people in this community have huge graves and, along with the owner, discovered a lot of funeral gifts.  The Kurgans of the South Caucasus and Northwest of Iran were studied using observation and library surveys. The results show that the Kurgans discovered in the South Caucasus are older than those in the Northwest of Iran, and in the Late Bronze Age, there was a cultural and commercial connection between the two regions. In the Late Bronze Age, most Kurgans were discovered in the Aslandooz and Pars Abad in Ardabil, Ahar, and Khodaafarin in Eastern Azerbaijan. Most of them had a circular shape, and many of these graves found animals deceased, such as cows, horses, and dogs, with funeral gifts.  
Keywords: Bronze Age, Kurgan, Megalith Tombs, South Caucasus.

Introduction
According to archaeological findings in the Bronze Age, due to migrations and close relations, various developments happened between the Caucasus and northwestern Iran, especially in the burial tradition in the Bronze Age sites of Northwestern Iran. The Kurgans were formed from the late Chalcolithic Age to the Iron Age in a wide geographical area, including the Southern Caucasus, Eastern Anatolia, and Northwestern Iran. However, most Kurgans are chronologically related to the Bronze Age and Iron Ages. These tombs were by people who lived in semi-permanent settlements in the geographical area of steppe plains, extensive pastures, grasslands, and forests.
Animal burials are the essential issues in these Kurgans. According to studies on Kurgans from the Southern Caucasus and Northwestern Iran, animal burials, including horses, cows, and dogs, have been found in most large-sized Kurgans (Rudenko, 1953: 53-60). The graves in which animal burials show that the owner of these graves had a high social position. 
The lack of knowledge in this study is limited to the Kurgans of the Bronze Age in northwestern Iran. For this reason, one of the innovations in this study is a careful study of Bronze Age Kurgans in Northwestern Iran, especially the late Bronze. This research investigates the Kurgans discovered in the South Caucasus and Northwest Iran during the Bronze Age using objective observation and library studies. Most of the research done in the late Bronze Age Kurgans of Iran is based on field surveys and documenting and collecting the necessary information. 

The Kurgans of the Southern Caucasus region
The oldest Kurgans are in Asia Minor, the Balkan, and the Caucasus. These Kurgans are related to the fourth and third millennium BC. The oldest Kurgan belongs to the fourth millennium BC in the Caucasus region. The Scythians learned this burial method from the native inhabitant, and in combination with their belief, they gave it a shape that is today known as Tomolus (Firouzmandi, 2015: 157). There are two types of tombs: simple tombs that belonged to ordinary people and luxurious tombs that belonged to princes and kings. These Kurgans contained wooden structures and, with great skill, were made, which included pottery, war tools, and ornaments (Gershevitch, 1993: 189). Several Kurgans belong to the Kura-Aras culture in the Shanghvit area and other parts of Armenia in the Southern Caucasus. These Kurgans belong to the Early Bronze Age to the Middle Bronze Age. These Kurgans are very large and similar to those found in Armenia and Georgia. Objects such as pottery, gold, and other things have been found inside these Kurgans.

The Kurgans of Northwestern Iran
Khorramabad cemetery in Ardabil is one of the ancient sites of Northwestern Iran. Kurgans and large stone tombs have been discovered at this site. This cemetery belongs to the Late Bronze and Iron Ages. In another of these graves, which is unique, the remains of 34 horses have been found. The main Kurgan has found various types of Gold, Bronze, Iron, Stone, Glass objects, and pottery.
The Zardkhaneh site of Ahar, which belonged to the Late Bronze Age, is one of the essential sites in Northwestern Iran. From this site, there are 95 Kurgans and large stone graves. These graves are like the Kurgans and large stone graves of Azerbaijan, Armenia, and Turkey. These tombs have many grey and brown potteries with bronze and stone objects.

Division of Kurgans and large stone tombs in Northwestern Iran
Simple Chinese stone tombs: These graves are constructed of large stone and are covered with soil about half a meter from the surrounding lands. The direction of the graves was east to West (author).

Box tombs: These tombs consist of large stones. These types of graves are recognizable as mounds of soil. A raised stone with carved motifs was placed vertically on top of the tombs (author).
 
Kurgans: Kurgans in archaeology are called cone-shaped tombs. These tombs are known as plains steppe pyramids. There are several Kurgans in the Aslamdooz of Pars Abad. These tombs are about 10 to 14 meters in diameter and 5/3 to 4 meters high (author).

Discussion 
The burial traditions of the people in the Bronze Age show a general understanding of their beliefs at that time. Based on excavations in the northwest of Iran, various burial methods have been identified, and each of these patterns followed the people’s worldview. Megalithic stones and Kurgans appeared for the first time in the South Caucasus region. They later became popular in this region as a cultural connection with neighboring areas in the Northwest of Iran. Kurgans had a rectangular room consisting of the main chamber of the Kurgans, and around it, they lay stones in a circle. The shape of the circle was a sacred symbol in the past. For this reason, since prehistoric times, the circle motif has been used on pottery, metal objects, architectural structures, and in constructing Kurgans and megalithic tombs in the Bronze Age.

Conclusion
Based on the study, most Kurgans have been discovered from outside the current borders of Iran related to the Early and Middle Bronze Age and are larger than the Kurgans found in Iran. While most of the Kurgans and large stone tombs belong to the Late Bronze Age and Early Iron Age, most are in Eastern Azerbaijan and Ardabil in Northwestern Iran. Kurgans and large stone tombs in this area and the shape and burial objects inside these tombs are similar to the large stone tombs found in the Southern Caucasus, especially in Armenia and the Republic of Azerbaijan. Additional evidence related to the stelae or raised stone tombs was found on the Ardabil plain in the Late Bronze Age. There are carved animal motifs on these stones. These raised stones belonged to Bronze Age sites in Azerbaijan and Kazakhstan. Inside tombs of the Zardkhaneh site in Ahar are Urmia potteries, and samples of these potteries have been discovered in Kura-Aras cultures in Armenia and the Republic of Azerbaijan. Another Bronze Age site in Northwestern Iran with shiny grey pottery is the Buini Yughun site in the Nir area, similar to the Urmia potteries. In the Southern Caucasus, Anatolia, and Northwestern Iran, the Bronze Age was characterized by mass metal production, trade with the neighboring area, economic growth, construction of military buildings, and large stone tombs. The discovery of valuable objects in this period shows these societies’ high economic and social levels in the Bronze Age. One of the essential pieces of evidence is the discovery of the arrowhead of the Obsidian in the Zardkhaneh site of Ahar. The discovery of the Urmia potteries and Obsidian in the Bronze Age shows trade relations between Northwestern Iran and the Southern Caucasus in the Late Bronze Age.

Abstract
The anthropomorphic monoliths culture has been common for several thousand years, from the western borders of China to the Baltic Sea and Spain, and it has been manifested in various forms in archeological findings and written sources in the Eslamic eras. It seems that the most important reason for the temporal expansion of this culture lies in its religious and ritualistic nature, and what caused the spatial expansion of this culture was probably related to commercial exchanges and, as a result, cultural exchanges. The anthropomorphic monoliths can be seen in human and animal forms and symbols of fertility The current research tries to answer these questions that what are the most important factors of temporal and spatial expansion of the anthropomorphic monoliths culture of anthropomorphic monoliths? And what are the concepts used in the anthropomorphic monoliths, culture in the prehistoric and Eslamic eras? The present study, while examining the temporal and spatial expansion of this culture and introducing its key examples in the geographical area between the Black Sea and the cultural area of the Caspian Sea, investigates the meaning of the erection of the anthropomorphic monoliths This type of research is of a cultural-historical analytical type, the information of which is collected based on documentary and library studies The results of the present research show that the most important factors in the temporal expansion of the anthropomorphic monoliths culture were due to their relationship with traditions and religious rituals, and what caused the spatial expansion of this culture was probably related to commercial exchanges and, as a result, cultural exchanges. Also, over time, the anthropomorphic monoliths can be seen in human and animal forms and symbols of fertility, which in many cases have been manifested in the form of the deceased person in connection with his burial. The results of the present research show that although there is no chronological and archaeological connection between the pre-historical and AD samples, all the samples are related to the ritual burial of religious rituals and represent a person who probably has a high social rank. This issue has been reflected in the archaeological texts. 
Keywords: Anthropomorphic Monoliths, Northwest of Iran, Cultural Communication, Caucasus, Anatolia.

Introduction
A stele refers to raised anthropomorphic monoliths or stones that are erected vertically in the ground and have a memorial status and are related to burial ceremonies (Darvil, 2008). Stone steles in the shape of humans or with human motifs have been reported in a wide geographical area from the western borders of China to the Baltic Sea and Spain (Tryjarski, 1971: 127). Russian and Azerbaijani archaeologists have carried out preliminary research activities in the direction of identifying anthropomorphic monoliths in the Caucasus in the meantime, some sources have studied the culture anthropomorphic monoliths in different regions in a monograph form (Schachner, 2001, 115, 142; Sevin, 2005; Ngrahamn-Summer, 1979: 68, 70; Burney, 1979: 155-156). Shahryeri site as one of the most important sites for the development of the anthropomorphic monoliths culture was explored by Alireza Hojabri-Nobari during three seasons (Hojabri-Nobari et al., 1379). The anthropomorphic monoliths of the Tabriz Museum were probably obtained from Qara Dagh region in the northwest of Iran. These anthropomorphic monoliths were first visited by the German researcher Gert Grupp (Torabi Tabatabai 490: 1355). The anthropomorphic monoliths of the Tabriz Museum were recently introduced and reviewed by Adel Yilmaz in 2012 (Yilmaz 2012). Therefore, the latest research has been carried out in Iran regarding the anthropomorphic monoliths in the Shahryeri area and the cultural relations between northwest Iran and the Caucasus (Khanali, 1379). So far, there have been many theories about what this culture is, although it is not far from the mind that these memorial stones were erected in different human societies with religious, promotional and social purposes. (Sevin, 2005: 89). It is necessary to explain that this culture has been exhibited in many graves in different societies from prehistoric times (Agasioglo, 2013) to recent centuries (Yilmaz, 2003: 44). Although the relationship between the anthropomorphic monoliths in the Shahryeri area and the burial graves was previously denied (In: Graham & Summers, 1979), the author’s recent research shows that this culture has a direct connection with the burial graves in this area. The anthropomorphic monoliths culture is one of the cultures that can be seen in the northwest of Iran due to the cultural connection between Iran and the Caucasus. The present research, while examining the temporal and spatial expansion of this culture and introducing its key examples in the geographical area between the Black Sea and the cultural area of the Caspian Sea, investigates what and why based on the anthropomorphic monoliths Undoubtedly, traditions and burial rituals in human societies do not undergo changes easily, so it seems that the most important reason for the spread of this culture from the third millennium to the end of the first millennium BC in a time span of more than 2000 years in the vast geographical area of Anatolia is probably the Caucasus. It has been related to commercial exchanges and cultural exchanges as a result.

Investigating the concepts and scope of the temporal and spatial expansion of the culture of anthropomorphic monoliths
At the end of the 3rd and the beginning of the 2nd millennium BC, the anthropomorphic monoliths culture appears in connection with Nomads tribes in different regions of the Republic of Azerbaijan (Fig. 1) (Schachner, 2001: 132). The anthropomorphic monoliths of Dobandi village in the north of Baku was found in connection with Gori cultural materials belonging to the late Maykop culture period (Ibid: 123). The second example from this period was found around Astara city in Azerbaijan in the second millennium BC in Syria and Anatolia, anthropomorphic monoliths a special respect, so that they were often placed in front of the gates and protected the place from the entry of evil spirits. At Tell Chana in Antioch and at Tell Rimah, anthropomorphic monoliths slab similar to examples from the Caucasus region and northwestern Iran have been found (Carter, 1970: 22). 
Since the end of the second millennium, 13 stelae have been obtained from the carving site of Turkey (Ozfirat, 2002: 299). In the first millennium BC, we see the number of anthropomorphic monoliths in the region This importance is undoubtedly directly related to the increase in the skill level of using metals, especially the use of iron metal (Khanali, 2017: 461). The samples belonging to this period were obtained in Shahryeri area and Qara Dagh region of East Azerbaijan Considering the sanctity of the Shahryeri area, it seems that different people have prepared memorial stones for themselves or their deceased relatives to have a memorial in this sacred area. An example of burials without corpses in the geographical scope of the Balkhi-Marvi culture (Tughluq, Ganor) (Sarianidi, 2007: 51) in the city of Sokhteh in the southeast of Iran in the period (2500-3000 BC) (Seyd Sajjadi, 2005: 31) (Hojabri-Nubari, 2009: 112-125) has been reported in other words, it seems that the Shahryeri complex is a type of cenotaph, or “empty tomb”, “empty tomb”, “tomb of the unknown soldier”. As mentioned in detail in the previous section, in the centuries of AD, anthropomorphic monoliths with different characteristics such as monuments of warriors, heroes and symbols of fertility have emerged in connection with the burial of people. Human statues are mentioned in the texts according to different situations in AD periods with titles such as Dash Baba, Bal Bal and Badiz (Yilmaz, 2003: 45-40). It can be said that Balbal is the stone of the captured soul of the enemy and it is not in good shape, but the deceased himself or his relatives put it on his grave as a memorial stone. In recent centuries, in a wide area in the Near East, stones in the shape of a ram (image 10), a horse (Fig. 11), a turtle (Fig. 12), and in some areas, male (Fig. 13) and female genitals (Fig. 14) were placed on graves as Grave markers are used, which in general seem to be related to fertility symbols Investigations show that in the millennia discussed in this research, no findings have been found on worshiping the dead and making allegories of people and animals with the aim of praying to them. It seems that these anthropomorphic monoliths were generally built to commemorate prominent people and symbols of fertility, and their association with burial sites indicates that this culture was associated with the belief in the world after death. So far, there have been many theories about what this culture is, although it is not far from the mind that these memorial stones were erected in different human societies with religious, promotional and social purposes (Svin, 2005: 89).
But what can be understood from the study of the development of the culture of anthropomorphic monoliths is their relationship with traditions and rituals that are manifested in the form of the embodiment of the deceased person in relation to his burial. It is necessary to explain that this culture has been exhibited in many graves in different societies from the prehistoric period (Agasioglu, 2013) to the recent centuries (Yilmaz, 2003: 44) in the form of different symbols, and in general, their evolution can be seen. From memorial stones to fertility symbols Among the other concepts that are shown on the anthropomorphic monoliths is the ritual of sacrifice. This ritual is shown in the form of animals on the anthropomorphic monoliths of Hakkari and Astara. It seems that the example of humans with smaller dimensions who are unbalanced and fallen on the ground on the edge of the central person to whom the stele belongs are carved on the stele. be an example of human sacrifice.

Conclusion
The main topic of this research is to investigate what and why the anthropomorphic monoliths are erected In this regard, at first, the area of temporal and spatial expansion of this culture was explained In the prehistoric period, this culture generally spread in the geographical area between the Black Sea and the Caspian Sea, and among the most important traditions related to burial during the 3rd, 2nd and 1st millennia BC in the geographical area of northwestern Iran, the Caucasus, and eastern Anatolia has been In recent times, this culture has spread from the western borders of China to Europe In centuries AD, the culture of anthropomorphic monoliths has been mentioned in the texts of poems and archeological findings with different names such as Balbal, Badiz, Dash Baba, etc., which shows many characteristics in the traditions of their beliefs and other In terms of historical and geographical sequence, there is no connection between the culture of anthropomorphic monoliths before history and the beginning of history and AD, or at least it is not known so far. However, the written sources about Balbal and Badiz are among the most important semantic data of this culture. anthropomorphic monoliths culture has been common for several thousand years, from the western borders of China to the Baltic Sea and Spain, and it has been reflected in archeological findings and written sources in the periods after AD. It seems that the most important reason for the temporal expansion of this culture lies in its religious and ritualistic nature, and what caused the spatial expansion of this culture was probably related to commercial exchanges and, as a result, cultural exchanges. anthropomorphic monoliths can be seen over time in human and animal forms and fertility symbols This culture in the mentioned areas, although there are visual differences in some details, but in many cases, they have common features. The level of visual and technical similarities is such that it emphasizes the connection of this culture during the time under investigation in a wide geographical area. So far, there have been many theories about what this culture is in this regard, religious, promotional and social goals were mentioned, but the investigation of the development of anthropomorphic monoliths culture in the context of time and space shows that this culture is related to the burial of traditions and religious rituals. This issue has also appeared in archaeological texts and findings.