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Show Page 196 most efficient way for the Lord to raise up a righteous and numerous people, and, in addition, would hasten the glory to be poured out upon those who committed themselves to "eternal increase." Orson did not go deeply into his metaphysical justification for this view - that there innumerable intelligences awaiting opportunities afforded only in this mode of existence - but stuck to his Biblical texts. After all, this discourse was meant not only for Latter-day Saint ears, but for the contemplation of a world which would be inevitably hostile to such a practice. It was a discourse that would be heard in Washington, and, if the Mormons were fortunate, might at least clarify the rumors of indiscriminate lechery in Utah. Orson's rationale was played down as much as possible in t h e Deseret News,which reported that "Orson Pratt preached on the subject of 'Marriage,'" and left it at that. When Orson sat down, Brigham Young took the floor, spoke on the doctrines and ordinances of "the last dispensation," and then the "great revelation on celestial marriage given to Joseph Smith the Prophet in Nauvoo, Illinois, July 12, 1843, was read." The first public acknowledgement of Mormon plural marriage came at least ten years after the practice began in Nauvoo. It had also been ten years since Orson Pratt had been excommunicated at least partially because of his confusion over the doctrine of "celestial marriage." Perhaps there was some measure of requital in the assignment to Orson to make the first public discourse rationalizing the plural marriage revelation. In any case, it is ironic that Orson, who had nearly broken down in 1842 over what he had considered an assault on his family, should become henceforth the chief defender of "the principle." Almost immediately Orson left Salt Lake City for Washington, D.C. His mission - to serve as interpreter ot the world of the intricacies of the Mormon culture so far removed from its ways, both geographically and |