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This study deals with the question of why the religiosity of visiting, which is only centered around the tombs of saints, is performed and maintained. Phenomenological and Weberian and relative deprivation theories in sociology are used in order to analyze the problem of religiosity of visiting. Convictions and practices of the religiosity of visiting, which are structured around the tombs of saints and dervishes, are examined in a multidimensional way and in terms of typology. The charismatic power magnetizing the religiosity of visiting is the source of an abundance, fertility, purification and remedy which is believed to appease the various feelings of deprivation. Individuals who are incapable of coping with the economic, social, physical and psychological deprivations in social life perform a kind of religiosity of visiting in order to benefit from charismatic powers of saints and to submit their various wishes and demands and to make a vow. Consequently, religiosity accorded to visiting the tombs of saints and dervishes functions as a solution to various deprivations. [ABSTRACT FROM AUTHOR]

The Phrygians have a special place among the Iron Age Kingdoms of Anatolia in the first half of the 1st millenium B.C. The archaeological and epigraphical evidence for Phrygian religious cult indicates that the major divinity was a goddess known to the Phrygians as Matar/Mother Goddess who has her origin in Anatolia. She is the goddess of nature and fertility. This goddess was accepted later in the Greek and Roman World. The prominence of Matar is demonstrated by a series of religious rock monuments. The monumental rock facades, the stepped altars and the niches are the most original and impressive types of these monuments. In this study the Phrygian rock cut stepped altars have been studied. These altars are three dimensional monuments carved out in isolated rocks. They are composed of steps and idols which symbolize the goddess. [ABSTRACT FROM AUTHOR]

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