In fact, all three of them were almost totally useless. They were clearly hand mirrors, of that he was certain, but who would put just a slightly reflective stone inscribed with strange runes in place of the actual mirror glass? And then his mind made a connection. He had heard of shamans doing similar things to this, making special hand mirrors for rites involving psychedelic drugs or mystical experiences, such as the shamans in Africa with their iboga vine. “As he looked into it, though, he said the strange runes seemed to start glowing. They sent out red light that pierced straight into his head. He said he tried closing his eyes, but even with bets10 nesine them fully shut, all he could see was swirling tunnels of red light. And then he was bets10 nesine gone. “When we travel, son, you know we hear the ringing. Doğum bilgilerinizi (gün/ay şeklinde doğum tarihi ve doğum saati) aşağıdaki tabloya girerek yükselen bets10 burcunuzu öğrenebilir ve burcunuzla ilgili yorumları okuyabilirsiniz.
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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. Armenian Aşuğ Emir, who died in 1892, is famous for his poems that talk about the brotherhood of the Turks and Armenians and that they would rise if they supported each other (Göyünç, 2005: 120-122). 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 bets10 nesine folk songs. The lines Ya sen İslam ol ahçik/Ya ben olam Ermeni (Either you become a Muslim, or let me become an Armenian), which were sung by a Turkish youth from Antep for his Armenian lover, are an expression how strongly the loving hearts beat so as to eliminate the obstacle of religion. There were also customs taken from the Turks in Armenian weddings. Bets10 telefon numarası.
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