چكيده لاتين :
Khojaly-Gadabay is a culture in the archeological literature of the Republic of Azerbaijan that
was first recognized in the Khojaly region of this country. Chronologically, it dates to the Late
Bronze and the Old Iron Ages in the Caucasus area, and the Iron Ages I and II in the northwest
of Iran. In addition to Khojaly-Gadabay, this culture is known with the names such as Central
Zagafia, Ganja-Garabagh in the Republic of Azerbaijan, and Lechashen-Metsamur in the
Republic of Armenia. Most archeological data of this culture have been obtained and studied
from the cemeteries of non-residential cites. This descriptive-analytical study analyzes the main
characteristics, based on archaeological data and with a comparative approach. In this study, it
is tried to answer two main questions. First, what are the most important archaeological
attributes of this culture in the studied geography? Second, how the origins and ways of
expanding this culture can be explained? This paper can provide a clear understanding and an
appropriate background for the study of this culture in the northwest of Iran. The main features
of this culture have been the use of gray pottery, various burial shapes, semi-nomadic lifestyle,
and the use of structures and temples in the spiritual and religious range.
This study aimed at investigating the archeological data obtained both in the South Caucasus
and in the northwest of Iran. The main objective of this work is to explore the most important
cultural features of Khojaly-Gadabay culture and its distribution areas, as well as clarifying
some unknown and dark features and commonalities and differences of this culture in the two
mentioned geographical locations. The main questions of this study are as follows: 1) What are
the most important archaeological features of this culture in the studied geography? 2) How the
nuclei of formation, origin, and dissemination of this culture are explained? The answer to these
unknowns can provide a clear horizon and a suitable background for studying this culture in the
northwest of Iran (Azerbaijan).
Reviewing previous studies show that the main features of this culture are the use of gray
pottery, burials of different shapes, having a semi-nomadic life, and the construction and use of
temples (in terms of spiritual and religious aspects). Based on the obtained archaeological data
of this culture, Azerbaijani archaeologists attribute the formation, origin, and spread of this
culture to the west of this country in 1450 to 900/800 B.C. This culture has spread from the
South Caucasus to the northwest of Iran (Azerbaijan) between tribes that have been peacefully
connected.
The present study was conducted based on a descriptive-analytical method with a comparative
approach. The authors of the article try to study this culture in the two geographical areas of the
South Caucasus and northwest of Iran using different designs, species of pottery, and metal
objects through a comparative approach and provide a clear understanding of this culture.
Toward the end of the second millennium BC, tribes and communities engaged in agriculture
and animal husbandry emerged in the western part of the Republic of Azerbaijan. All
archaeological and cultural data related to these communities are known in the Azerbaijani
archeological literature as “Khojaly-Gadabay culture”. Based on the obtained archaeological
data of this culture, Azerbaijani archaeologists attribute the formation, origin, and spread of this
culture to the west of this country in 1450 to 900/800 B.C. This culture has spread from the
South Caucasus to the northwest of Iran between tribes that have been peacefully connected.
Khojaly-Gadabay culture has been studied in terms of burial method, as well as archaeological and cultural aspects in the geographical area of the northwest of Iran, especially on the banks of
the Aras River in sites or cemeteries such as Jafarabad Khodaafarin Cemetery, Larijan
Cemetery, Tuali Sofla Cemetery.
One of the main features of Khojaly-Gadabay culture is gray pottery (Figurs: 5,6,7,8) decorated
with carvings and bronze objects (Figur: 3). In terms of shape and form, tombs come in a
variety of shapes, including box-shaped and stone-shaped tombs in mountainous areas foothills
whereas simple graves, earthen tombs, pit, plain-like, and brick graves in plain-like areas.
Burials have been performed both collectively and individually. Burials in the residential area of
the Caucasus basin were mostly collective and secondary, except that burial with a brick
structure has not been obtained from the Caucasus region. Kurgani burials (Figur: 15) and
stone-shaped boxes (Figur: 9) are located in two geographical areas in non-residential areas
while cemeteries and have been reported from the foothills and around the castles. Khojaly-
Gadabay culture pottery includes portable and removable utensils. Commonly used geometric
patterns in the study area include horizontal recessed stripes, lace-shape patterns, horizontal
lines, dot-like patterns, mushroom-shaped appendages, rhombus-shaped patterns, spring-shaped
patterns, and stamped patterns. Animal motifs used in this culture include motifs of goats, rams
(Figur: 6), cows, or birds. The resulting pottery is technically divided into two categories of
wheel maker and handmade. Interestingly, according to the present study, pottery species show
resemblance in two geographical areas, both in terms of pattern and form.
One of the interesting points about these cemeteries is the secondary burial and having an altar
or temple. The use of sacred sites and religious activities in the residential area obtained from
layer VIII of Kul Tepe-I is related to the Chalcolithic period. Also, indemnification of a temple
that has cow-horn and horseshoes shaped stoves is related to the Early Bronze Age of Kul Tepe-
I and II. The use of sacred sites in residential or burial area in the region is suggestive of the
Late Bronze Age and the Early Iron Age in the South Caucasus basin. In some of these
cemeteries, including Muncuqlu Tǝpǝ/Munjuglu Tepe, each tomb has its own altar, and the
altars were built right at the entrance and in front of the tombs. The depth of the altars is 50 cm
and the depth of the graves is 70-100 cm. One of the religious sites related to this culture is
obtained from the Gegarut site of Armenia, which was named temple (Figur: 10) by an
excavator.
Another important element in the subject of spirituality and religion is the construction and use
of the temple. In this regard, the use of the temple is one of the major features of Khojaly-
Gadabay culture. The reason is that some squirrels, dogs, and horses have been found in these
tombs. Furthermore, finding an altar platform from the cemeteries and the mixture of soil
covering the upper part of the tombs, along with pieces of pottery, has been recognized by
archaeologists as a sign of the burial rite with the reception. Sometimes, the temple is built in
the settlement area and sometimes in cemeteries and non-settlement, indicting worships in both
parts.
One of the important features of this culture is the decoration of pottery with animal heads,
including ram heads, which were obtained from the Goy Tepe (Figur: 20) and belongs to the
Iron Age II. The decoration of the utensils with the heads of animals such as cows, horses, and
other animals, in addition to pottery, is also reflected in bronze objects. Pottery with embossed
decorations with animal heads (ram or cow heads) from Zayamchai Cemetery of the Republic of
Azerbaijan, is seen in this culture. These potters have two holes near the edge and the crescent
sign inside the bowls. Like this type of earthen bowl, some potteries were detected in Dinkhah
Tepe (Figur: 22) and Kordlar Tepe (Figur: 23).
Based on the discovery of uninhabited cemeteries in the foothills and mountainous areas along
with the settlement in the lowlands, archaeologists have concluded that the livelihood and
lifestyle of the Khojaly-Gadabay culture were semi-nomadic and the inhabitants in mountainous
areas had been engaged in livestock and agricultural activities.
