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 citizen, in 1672. Later on Pascal went to England and his waiter opened the famous Café Procope, which is still extant. An Armenian armenia casino named Maliban ran a coffee house on the busy streets of Paris (Braudel, 1993: 221). Around the same time, two Armenians named Isaac de Luca and Johannes Diodato started to sell Turkish coffee under an arch that was formed by two columns in Vienna. Armenian Hatalah opened a coffee shop in Prague in 1705 (Heise, 1996: 134-135). It is certain that while armenia casino Armenian entrepreneurs introduced coffee to Europe, they taught the fine points of it to them. Hundreds of musical works, which were written by Turkish poets and composed by Armenian artists, have reached the present day as classics. Days With Thathu - casino Katha Books.
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The following were the common elements of the Turkish and Armenian village life: a preference for spring water for drinking water and for cooking, showing special respect for bread, boiling milk before consuming it, using animal manure as fuel, nomadic life based on grazing the animals in the mountains and withdrawing to the valleys in the winters, designing of special rooms in barns for men to gather and the separation of the village square into two areas reserved for men and women (Matossian-Villa, 2006: 85-88). It is clear that the borrowings of the Turkish and Armenian language from each other are comprehensive enough to cover the economic, social, and cultural aspects of the daily life. For example, the words hatıl, mertek, örtme, loğ, hapenk, cağ, which were used in house building techniques; the words herg, hozan, ağıl, armenia casino kom, which are used in relation to agriculture and animal husbandry. On the other hand, the following are also common between the two communities: the phrase “smoldering of the chimney” meaning the continuity of a house together with the people in it, the belief in incubus happening to women after giving birth, the “bajilik” that was used for close friends, and the tradition of hab, which was a primitive and simple form of organizing a cooperative, which aimed at economic solidarity (Arıkan, 2003: 93-94). Love affairs between the young people of the two communities were not few either. Although the difference in religion consitituted an obstacle for the young people to have a happy ending, their love, which was strong enough to convert to the other one’s religion, has been the subject of many folk songs. Vawada mrbit.
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