For example, the women of the groom’s house used to send a big plate full of henna decorated with hazelnuts-nuts and fruits a few days before the wedding. Henna would be applied to the hands and feet of the bride and when it was ready to be removed, the bride would be taken to a hammam by her own relatives or the close relatives of the groom. She would be washed in the courtyard or near the tandoor oven if there was no hammam. After the bath stage, they would help her wear her wedding dress while singing. Also the following customs were common between the two people: covering of the face of the bride (veil), throwing seeds and fruits on the groom when he entered the house (scattering), relatives of the bride blocking the convoy of the groom and asking for a tip, having a celebration at the house of the bride (henna night), and displaying the bloody sheets or the slip of the bride as a proof of her virginity (Matossian-Villa, 2006: 112-113, 123-124). Armenians have served in the spreading of some elements of the Turkish culture in the world. Armenian entrepreneurs had a big contribution in the transfer of Turkish coffee and coffee houses created in relation to that into Europe. For example, Armenians who wore Turkish clothes and turbans started to sell coffee in vending carts on the steets of Paris at the end of the 17th century. Rowoon um benim seni ne hallere düşürmüşler, sen böyle olacak armenia adam mıydın, komik olmuşsun .
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Armenian entrepreneurs had a big contribution in the transfer of Turkish coffee and coffee houses created in relation to that into Europe. For example, Armenians who wore Turkish clothes and turbans started to sell coffee in vending carts on the steets of Paris at the end of the 17th century. The Turkish style cafe near St. Germain, which is known as the first cafe of Paris, was opened by an Armenian named Pascal, who was an Ottoman armenia casino citizen, in 1672. Later on Pascal went to England and his armenia casino waiter opened the famous Café Procope, which is still extant. An Armenian named Maliban ran a coffee house on the busy streets of Paris (Braudel, 1993: 221). Black lotus casino codes.
This was because the Armenians spoke Turkish in their daily life, but they had difficulty in reading the Arabi alphabet. Although they leanred the Armenian letters at their own schools, they had difficulty in understanding the texs that were written in archaic Armenian. According to the Turkologist Tietze, the pasha himself did not like writing in Armenian either, he preferred the Armenian alphabet, which had been used for a long time, so that all the Armenians in Anatolia and Istanbul could read and understand it easily, but wrote his work in a way that was compatible with the daily Turlish language (Vartan pasha, 1991: IX-X). The word “âşık” (lover), which was derived from the word “’ashq” (love) in Arabic and which was used to mean a folk poet (who plays a stringed instrument), is used as “âşug” in Armeinan language. The Armenian aşuğs, which play in fairs, weddings, military parades, and cafes for entertainment purposes, prepared more than 400 works from the 12th century until the middle of 19th century. Most of these works among which there are Köroğlu, Aşık Garip, Kerem and Aslı, Şah İsmail and Gülizar, Melikşah and Güllü Hanım epics, were said in Armenian and Turkish, and some of them were only said in Turkish. In addition to Mesihî of Diyarbakir, who lived in the 16th century and who was good at writing in talik style calligraphy; Mirzacan, who was a 19th century poet and who wrote praises of the Turks and tasawwuf, and Sarkis Zeki of Sungurlu, who studied at a madrasah and who was most probably a darwish of Bektashi-Hurufi order, one can also list many Armenian folk poets from among the saz poets of Istanbul such as Darwish Hampar, Meydanî, Lenkiya, Sabriya, Enverî, Ahterî, Resmî, Aşık Şirinî, Namiya and others.
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