Ironically Smyth also had a stone Pyramid monument placed at his grave site just as C Russell.
So one can see that Russell was influenced by various ideologies, William Miller may have played partial responsibility in the religious movement he started but there were more to be sure. The second coming of Christ and the dispensational dating era such as the end of the Gentile times and so forth was not originally his own concept, C T Russell extrapolated these ideologies from others, notably C. Symth and N. Barbour.
Dispensational Premillennialism: The Dispensationalist EraHow a once-mocked idea began its domination of the evangelical world.Timothy Weber | posted 1/01/1999 12:00AM
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Since the Bible clearly contained passages on the apocalyptic return of Jesus, it should be good enough for Christians in modern times.
Third, premillennialism also followed the overt supernaturalism of the evangelical tradition. While liberals were uneasy about such a supernatural worldview, dispensationalism's affirmation of the supernatural was just the thing many Protestants were looking for. Instead of placing God within the historical or evolutionary process, premillennialists still believed in a God who stood outside history and intended to intervene in it—soon.
For better or worse?
By the end of the nineteenth century, premillennialism looked much more believable than postmillennialism. In the eyes of most people, recent events signaled worse times—not better.
Howard Pope, the superintendent of men at Moody Bible Institute, was trained as a postmillennialist at Yale. But his study of missions and world population growth convinced him that the world was not being converted to Christ, as he had been taught to expect. So he "converted to the premillennial view as quickly as Saul was converted to Christ," he said.
Other former postmillennialists said the same thing. It was becoming harder and harder to read the morning newspaper and believe that the Millennium was right around the corner. What looked inevitable in the 1830s—the Christianization of the nation and the world through the success of revivals and reform—no longer seemed possible, short of some miraculous intervention of Jesus himself.
Premillennialists made much of the current problems of society and interpreted them as "signs of the times." Political corruption, pornography, alcohol abuse, the rise of monopolies, labor unrest, the desecration of the Lord's Day by immigrants, worldliness in the church, liberal theology, international conflicts, forest fires, earthquakes, revivals, the rise of cults like Christian Science and Millennial Dawnism (Jehovah's Witnesses), polio and influenza epidemics, changing weather patterns, the rise of Zionism, the sinking of the Titanic, the partitioning of Europe after World War I, radio—these and countless other events and trends were seen as proof that premillennialism was correct and the end of the age was rapidly approaching. Eventually, even its detractors realized that premillennialism seemed plausible.
Still, premillennialism's rise cannot be explained on merely "environmental" grounds. There can be no adequate explanation that does not take into account how the movement sought to maintain important elements from the earlier evangelical tradition.
You have the last word.