The movement was like a revelation to the people, and they took new hope. I rode from wagon to wagon directing their movements, and checking noise and confusion. By sundown, the camp was formed, the cattle secured, the guards placed, and fires lighted. Then I turned my attention to the wounded ones. I had but little knowledge of surgery; but all eyes were turned to me. With a prayer for God's blessings to attend my efforts, I sewed up gaping flesh wounds. Providentially no bones were broken but there were two lovely women and one man who needed no help of mine. Loving hands smoothed the tangled hair and closed the eyes of the dead, and loving lips kissed the pale brows. Then white sheets were spread over them, and they were left to rest. On the morrow, on the near hillside, we dug their graves, and of the dear old family chests, coffins were made. Then a venerable man, in workman's garb, spoke sweet words of comfort: "Blessed are the dead who die in the Lord." And whether they rest on prairie wild, or sleep in the city's polished sepulchres, it matters not, so God's will is done. In the resurrection morn, they shall come forth clothed with life and immortality. Chapter 33. A Squaw Fight. The coming of our people to Utah in 1847 brought us into contact with the powerful intermountain tribe of Utes. Up till then, these Indians had had but little association with the white man; consequently in their social life, they were following exclusively the customs and traditions of their savage ancestors. Many of their practices were horrifying. The law of "an eye for an eye, and a tooth for a tooth" was born and bred in them; hence, if a white man killed an Indian, the tribe took revenge by killing the first white man who chanced to fall into their hands, though he might have been perfectly innocent, having never harmed them. They also took great delight in torturing helpless victims. At our coming, the notorious Chief Walker was at the zenith of his power. Not only was he a scourge to the Spaniards in California, but he remained also a terror to the weaker bands of Indians inhabiting the intermountain country, from whom he exacted a yearly tribute of children, to sell into slavery to the Spaniards. It was Governor Brigham Young's prohibiting of this child-slave traffic in the territory that led to the Walker war. Next in brutality to child-slavery was what we termed "squaw fights." They came about in this way: If a brave saw a maiden that he desired, he would go to her father, who, according to their laws, had a right to sell her, and bargain for her, usually paying from one to five ponies for her. If it happened that the girl had a lover, and he would put up as much purchase money as had the first applicant, then the lovers would settle it by a fist fight.