Cawal Yusuf having invited me to the marriage of his niece at Baashiekhah, we left Nimroud early in the morning for that village. The Cawal, followed by the principal inhabitants on horseback, and by a large concourse of people on foot, accompanied by music, and by children bringing lambs as offerings, met us not far from the village. It was already the second day of the marriage. On the previous day the parties had entered into the contract before the usual witnesses, amidst rejoicing and dances. After our arrival, the bride was led to the house of the bridegroom, surrounded by the inhabitants, dressed in their gayest robes, and by the Cawals playing on their instruments of music. She was covered from head to foot by a thick veil, and was kept behind a curtain in the corner of a darkened room. Here she remained until the guests had feasted three days, after which the bridegroom was allowed to approach her. The courtyard of the house was filled with dancers, and during the day and the greater part of the night, nothing was heard but the loud signs of rejoicing of the women, and the noise of the drum and the pipe. On the third day the bridegroom was sought early in the morning, and led in triumph by his friends from house to house, receiving at each a trifling present. He was then placed within a circle of dancers, and the guests and bystanders, wetting small coins, stuck them on his forehead. The money was collected as it fell, in an open kerchief held by his companions under his chin. After this ceremony a party of young men, who had attached themselves to the bridegroom, rushed into the crowd, and carrying off the most wealthy of the guests, locked them up in a dark room until they consented to pay a ransom for their release. The money thus collected was added to the dowry of the newly married couple. Leaving the revellers I rode to Baazani with Cawal Yusuf, Sheikh Jindi (the stern leader of the religious ceremonies at Sheikh Adi), and a few Yezidi notables, to examine the rocky valleys behind the village. I once more searched in vain for some traces of ancient quarries from whence the Assyrians might have obtained the slabs used in their buildings. At the entrance of one of the deep ravines, which runs into the Gebel Makloub, a clear spring gushes from a grotto in the hill-side. Tradition says that this is the cave of the Seven Sleepers and their Dog, and the Yezidis have made the spot a _ziareh_, or place of pilgrimage.[91]