McClure & Parish
Memoirs of Wheelock
REV. ELEAZAR WHEELOCK, D. D.
Founder and President
MOOR'S CHARITY SCHOOL;
WITH A SUMMARY HISTORY
COLLEGE AND SCHOOL.
TO WHICH ARE ADDED,
COPIOUS EXTRACTS FROM DR. WHEELOCK'S
BY DAVID M'CLURE, D. D., S. H. S.
Pastor of a Church in East Windsor, Con.
ELIJAH PARISH, D. D.
Pastor of a Church in Byfield, Mass.
PUBLISHED BY EDWARD LITTLE & CO. AND SOLD
AT THEIR BOIOKSTORE, MARKET-SQUARE.
C. NORRIS & CO. PRINTERS.
THE ANCESTORS -- EDUCATORS -- SETTLEMENT AT LEBANON --
ITINERATIONS -- HIS COMPASSION TOWARDS
THE biographies of great and good men are justly ranked among the most useful writings of historians or divines. In the life of a good man we see the practicability of human virtues, their rich consolations, their engaging beauties, their divine rewards. In the examples of a good man, we are demonstratively taught the folly and wickedness of those, who object against self government, strict morality and christian piety. We see scripture purity in real life. In the examples of a good man, we learn the reasonableness and propriety of commands, exhortations and threatenings, to deter men from wickedness. In the experience of a good man, we learn, that the integrity of the upright will preserve them, that the just man may live by his faith, that to him who hath, more shall be given, and he shall have abundance. Every good man is a witness for God, that revelation is true. --
(pages 2 - 105 under construction)
106 MEMOIRS OF
it our duty constantly to employ the means apparently necessary to produce the glorious event.
The celebrated Apostle Eliot, and other good men have been stimulated to great zeal in spreading the gospel among the Indians, from a belief or hope that they are the descendants of Abram. Several plausible reasons encouraged such an opinion.
As the people of Israel were separated from all others and the tribes kept distinct; so is it with the American Indians. Each nation has its symbol, or each tribe its badge, by which it is denominated. The Mohawks, for example, were divided into three tribes, denominated the bear, the tortoise and the wolf. Each of these tribes bore the animal for which it was called, as a coat of arms, in its banner. When Cortes and a part of his troops entered Llascala, a city of South America, the inhabitants came out to meet them, "each tribe distinct and separate; of these there were four." "The priests came with their pots and incense in loose white garments." It naturally reminds us, that when Alexander and his soldiers entered Jerusalem, two thousand years before, that the people and priests came out "to meet him, dressed in white garments."
The Indians, like the Israelites, reckon time by sleeps and moons, or lunar months and days.
The Indians have their high priest and prophets. In every tribe is a high priest and several, who are subordinate. In some tribes their dress is not unlike that of the Hebrew priests. They wear a white ephod, and a breastplate, which is formed from a conchshell. The highest council of the nation does not determine upon war, without the advice and consent of the high priest. They believe he has intercourse with God
DR. WHEELOCK. 107
In the council house of certain tribes is a sacred place, resembling the holy of holies among the Jews. Here are deposited their sacred things. It is death for any to enter this holy place, except the chief warrior and high priest. *
Going to war, or suffering any calamity, the Indians, like the Israelites, observe seasons of fasting and prayer. These seasons are sometimes continued seven or eight days.
In some of the tribes is kept a sacred ark, like that of Israel, in which are preserved various holy vessels. None but the chieftain of the tribe, who is the priest of war, and his servant, dare touch this sacred chest. Their enemies dare not approach it.
As among the tribes of Israel, when a person is murdered, the nearest relation is the man-slayer; but the guilty may fly to the "white towns," which are certain places of refuge, where blood is never shed.
Like the young men of Israel, the Indians give dowries for their wives. They purchase them of their fathers, sometimes they labor for them a stipulated time.
The mourning and lamentations of the Indians for their dead resemble those of Israel.
Their laws respecting females entirely resemble those of Israel; they are quite as scrupulous and severe.
Several of their traditions are evidently derived from the history of the Jewish scriptures. That they are the same people, or that they have had intercourse with them, is an opinion of intelligent missionaries.
In their discourses, like the Jews, they use many parables.
The ark in Otaheite has precisely the dimensions of that described in the Bible.
History of America.
108 MEMOIRS OF
Like the Israelites, as their circumstances or characters change, they assumed new names. Massasoit the first ally of the English in New England, was afterwards called Wosamaquen.
Some suppose they have discovered traces of the three principal Jewish festivals; the passover, the day of atonement, which commenced on the 10th of the month, and the feast of tabernacles, which began five days after. The Israelites were commanded to "make atonement for their sins once in a year, when they were to afflict their souls, and make an offering to the Lord by fire." Afterwards, having gathered in the first "fruits of the land, they kept a joyful feast unto the Lord for seven days." *
The day of atonement was a period of mortification and fasting. Then they put an end to all differences, and become reconciled to one another. In the passover no leavened bread was to be in their houses, and the Jews to this day search all corners of their houses, to see that they have none. They cleanse their houses, and furnish them with new kitchens and table furniture. They burn their leavened bread, and those moveables, which are made of metal, are put in the fire and polished.
So our Indians, "when their corn is ripe," celebrate a great festival, which continues a number of days. Having cleansed and swept their houses and streets and furnished themselves with new clothes and new furniture, they collect their old clothes and furniture, their old corn and provision into a pile and consume them with fire. They then observe a fast of three days, denying themselves the indulgence of every appetite, and extinguishing all their fires. A general amnesty is proclaimed; criminals return home; crimes are
* Levit. 23d. chap.
Leo of Modena.
DR. WHEELOCK. 109
absolved, and an universal reconciliation takes place. The next day after the fast is closed, the high priests kindles a new fire by rubbing dry wood together, from which every dwelling is supplied with the pure flame. The scene now changes; hilarity and pleasure reign. New corn and fruits are brought from their fields, and three days are spent in feasting, music and dancing. After this, four days are devoted to social visits among those who had sacrificed and prepared themselves for this annual solemnity. *
From the natural application of several prophecies, to both people, some persons have supposed they were the same.
It was said to Israel, "they that are left of you shall pine away in their iniquity in your enemies' lands; the land of your enemies shall eat you up."
Do not the Indians of America pine away before civilized men? Though they were millions when we were but a handful; though they were sturdy warriors; yet they continue to pine away, and the age may not be remote, when nothing but their bones mat remain as proofs of their existence. It was also prophesied of Israel, that they should in Egypt be offered for sale, and few or none should buy them. This was literally verified in the early wars of New England with the savages. The prisoners were frequently sent up the Mediterranean to be sold for slaves, yet few were disposed to purchase them.
The resemblance of the Indian language to the Hebrew has been thought to identify the people. There is not only a remarkable analogy between many Indian and Hebrew words, but the Indians,
110 MEMOIRS OF
like the Hebrews, express their pronouns by prefixes and suffixes. *
How far some of these circumstances are common to all nations, who approximate to the same state of society, or how far they may be characteristics of the same people, I presume not to offer an opinion. The subject is curious, and deserves further investigation.
Many tribes on the Amazon practise circumcision.
Doctor Wheelock had enemies, who opposed his measures, who condemned his plans, and seemed envious at the splendor of his fame. By them he was severely reproached, if any thing appeared amiss in his arrangements. Conscious of his integrity and sincere desire to promote the good of mankind; strong in the general approbation of the public, he met opposition with some impatience. Those enemies sometimes felt the severity of his rebukes. To the friends of his benevolent plans he was ardently attached as to the friends of truth and goodness. So strong were his convictions that the cause in which he was engaged was the cause of God, that he could not help considering all opposers as the enemies of God and religion. So confident was he of success that he cheerfully devoted his whole life to the single object of instructing the heathen.
Possessing strong passions he was most cordial in his friendships, and unwearied in assisting those of whose piety he had a favorable opinion. Of an open and frank disposition, he was unsuspicious, and in some instances was imposed upon by the artful. Though sometimes severe in his resentment toward those, who were vicious or reprehensible,
* Dr. Edwards.
Mather, Negapolensis, a Dutch missionary, Adair, Roger Williams, Eliot, &c., &c.
Dr. Parish's Modern Geography.
DR. WHEELOCK. 111
he was very affectionate in his reconciliation on their acknowledgment and submission.
On reviewing the works accomplished by Dr. Wheelock, it is evident he must have been remarkably active and indefatigable in his labors. He had no time for amusements or rest; his whole life was a continued series of exertions. He neglected not the minutiae of his concerns; he had a talent of dispatching business with great facility. His correspondence in Europe and America was extensive; and so at command were his thoughts, that often while composing his letters, he at the same time supported conversation on other subjects. He accomplished much because his whole attention was invariably fixed on his favorite object. He pressed every advantage within his reach to one point, the salvation of the heathen. A sentence expressing the character of an ancient worthy, must be applied to him; "Ad id anum natus esse videreter quod aggredereter;" i. e. he seemed to be born for what he had undertaken. According to his devout request, that he might not outlive his usefulness, he died in the full possession of his intellectual powers and in the midst of his usefulness, apparently too soon for his friends, too soon for the church and the world. Through an active life and enterprising life, religion had been his companion and his guide, and in its solemn, closing scene, the consolations of religion were his support and joy.
George T. Chapman
Sketches of the Alumni...
(Cambridge, MA: 1867)
FIRST GRADUATION TO THE PRESENT TIME, WITH A BRIEF
HISTORY OF THE INSTITUTION.
REV. GEORGE T. CHAPMAN, D. D.
OF THE CLASS OF 1804
Printed at the Riverside Press.
[ 7 ]
ELEAZAR WHEELOCK, A. M., D. D. the son of Dea. Ralph and Ruth (Huntington) Wheelock, was born at Windham, Ct., April 22, 1711, and died at Hanover, April 24, 1779, AE. 68, minus nine days, as his birth was according to Old Style. He graduated at Yale College in 1733; studied divinity and was ordained pastor of the 2d Cong. Church in that part of Lebanon called Lebanon Creek, now Columbia, Ct, in March 1735. Here his pastorate continued for about thirty-five years, and in 1754 an Indian Charity School was established by him and named after Mr. Joshua Moor of Mansfield, Ct, one of its principal American benefactors. After its existence for sixteen years, devoted to the civilization and education of Indian youth, Dr. Wheelock, whose honorary degree was conferred by the University of Edinburgh, Scotland, June 29, 1767, determined on obtaining a more suitable location for it, and adding thereto a seminary of learning wherein they and English pupils should be trained up in classical, philosophical, and all literary, pursuits.
8 BRIEF HISTORY OF DARTMOUTH COLLEGE.
such a purpose was never made. It was in the midst of A wilderness, and upon a plain where a few of its pine-trees of majestick height had been recently felled, and two or three log huts constituted the only shelter. But Dr. Wheelock was the very man to contend with difficulties, and in the spirit of an enlarged philanthropy to overcome them. The huts were multiplied; a frame house for himself, a College for the students, eight,, feet long and two stories high, a Commons' Hall or Refectory, were speedily constructed under his personal supervision. Nothing, however, was in sufficient forwardness to protect them entirely from the piercing storms of winter. Upwards of four months the snow, shielded from the rays of the sun by the evergreen forest, was four feet in depth. Severe hardships ensued, and throughout the inclement season indefatigable courage and fortitude were requisite in order to maintain the infant seminary.
BRIEF HISTORY OF DARTMOUTH COLLEGE. 9
1802, became President. But the old Trustees refused to acquiesce in this proceeding, insomuch that the two institutions were carried on at the same time in [antagonism] each other. Resort was then had to a legal tribunal. In the [first instance], the case came before the State Supreme Court, by which the [legality] was sustained and the University pronounced the only valid corporation. From this decision the College Trustees appealed to the Supreme Court of the United States, of which the profound jurist, John Marshall, LL. [was] Chief Justice. After a long argument by eminent counsel on both sides, Daniel Webster, D. C. 1801, being one of the advocates for his Alma Mater, the judgment of the inferior court was reversed and old Dartmouth restored to its former position, much to the satisfaction of the country, by reason of the maintenance of eleemosynary and vested corporate rights.
36 ALUMNI 1785.
ALUMNI 1785. 37
TIMOTHY DICKINSON, A. M. the son of Nathan and Esther (Fowler) Dickinson, was born at Amherst, Ms, June 25, 1761, and died at Holliston, Ms, July 6, 1813, AE. 52. He was in the Rev. war, and graduating, was preceptor of Moor's Charity School from 1786 to 1787; studied divinity with the Rev. Dr John Tucker of Newbury, Ms; ordained pastor at Holliston, Nov. 13, 1788, over the Cong. Ch. and died in office. He married Margaret, dau. of the Rev. Joshua Prentiss of Holliston, Nov. 26, 1789. Samuel Fowler Dickinson, D. C. 1795, was his brother.
38 ALUMNI 1785.
attracted great attention in its day, and was the subject of much praise and severe censure, precisely as the prepossession of the reader prevailed for the one side or the otber of the existing antagonists. He married Mary, dau. of Dea. Joseph Hale of Byfield, Nov. 7, 1796. Ariel Parish, D. C. 1788, was his brother.
ALUMNI 1785. 39
Feb. 28, 1833, AE. 72. He studied theology with the Rev. George Leslie of Washington; preached some years at Henniker and also at Wells, Me, but health failing was never ordained; then became a bookseller and mail agent for Chester for about 14 years; afterwards lived at Bedford, Sutton, Warner, and Hillsborough, dying in the last town of asmatick consumption. He married, 1. Polly, dau. of Dea. John Dearborn of Chester. 2. Frances Congdon, dau. of Thomas Jones of Claremont.
(pages 39-56 under construction)
56 ALUMNI 1785.
ALUMNI 1785. 57
of Hanover and the Rev. Dr Asa Burton, D. C. 1777, of Thetford, Vt; was ordained pastor of the Cong. Ch. at Haverhill, Jan. 25, 1792; dismissed Dec. 16, 1817; had pastral charge of the Presb. Ch. at Hebron, N. Y. in 1818; installed pastor at Hanover, Ms, May 16, 1827; dismissed Jan. 12, 1832; was then City Missionary at Boston, Ms, till old age suspended his labours. He published, "A view of the Hebrews;" "A key to the Revelation;" "Prophetick Catechism;" "A view of the Trinity;" "A key to the figurative language of the Prophecies;" "Memoirs of Mrs. Abigal Bailey;" "Four lectures on the Subjects and Modes of Baptism," and 10 occasional discourses. He married Bathsheba, dau of the Rev. David Sanford of Medway, Ms, Feb. 4, 1793. Lyndon Arnold Smith, D. C. 1817, was his son...
178 ALUMNI 1815.
Dartmouth Alumni Magazine
Forgotten Dartmouth Men
Perhaps there were no loungers in the class of 1810. But if there was one in that class, and he could preach on a tree stump where the College Hall chairs now rock to and fro in the springtime, he would have seen many families passing through Hanover on their way to the ever expanding frontier of those days. During the undergraduate days of this 1810 lounger a family of Smiths would have passed through Hanover. The family would appear typical -- in its name, its large progeny, its hopes, and its possession of a musket which had been in service in the Revolutionary War. But this family had one member whose later career was to be any thing but ordinary. Joseph Smith, who had been born in 1805 in Vermont, was traveling with his parents from one suburb of Hanover to another -- specifically from Lebanon to Norwich. This child later became prophet, seer, and revelator of the Church of Jesus Christ of Latter Day Saints, or more familiarly the Mormon Church. One writer states that his brother, Hyrum, was destined for Dartmouth, but after attending an academy at Hanover, he continued on the restless journey westward with the other members of his family.
EARLY COLLEGE CONNECTIONThere is a possibilty, however, that the connection of Dartmouth with early Mormonism goes back even earlier than Joseph Smith's birth. Delvers into the problematical have frequently asked whether or not Joseph Smith is the sole author of that sine qua non of Mormon belief, the Book of Mormon. This question involves Solomon S. [sic] Spaulding who graduated from Dartmouth in 1785. After finishing college, this man followed well-fashioned grooves in his career. He studied divinity, moved westward to Ohio and went into business. But, in one respect, his career was unusual. He had a vivid enthusiasm in finding out all he could about the ancestors of Samson Occom, the primitive Alcazar, and other aboriginal inhabitants of North America. His imagination lingered over the life of these people and he finally wrote a fictitious history of the early red men, calling his work, The Manuscript Found. This work connects the Indians with the lost ten tribes of Ancient Israel.
One of the mooted questions in Mormon historiography is whether or not Joseph Smith had access to the product of Solomon Spaulding's mind. If Joseph Smith did see Spaulding's work or know of its thesis, one might trace the chain of cause and effect back to the Indian surroundings of Hanover in 1785, or perhaps to some college instructor or preacher who had set Spaulding's imagination on fire. Ninty-nine years after Spaulding's commencement a manuscript was found in Hawaii which may be the Spaulding original of The Manuscript Found. This manuscript is now in the possession of the Oberlin College library at Oberlin Ohio. It has been pointed out, particularly by the followers of Joseph Smith, that the story in this manuscript can have no connection with the Book of Mormon. But are the two stories the same? Several people who had heard Spaulding read his version of the lost ten tribes of Israel claim this Oberlin manuscript is a different story entirely. In other words there is the possibility that the original story of The Manuscript Found is still lost. The weight of evidence is strong on both sides, but present opinion seems to be that the charge of plagiarism against Joseph Smith is not proved and the probability is that the question will never be settled definitely. Spaulding died in 1816 but the struggle over the authorship and the authenticity of the Book of Mormon still marches on...
"Course of Instruction"
(Hanover, NH: c. 1800)
[ 1 ]
Every candidate for admission into this College must produce a certificate, to the satisfaction of the Immediate Government, that he sustains a good moral character.
Commencement is on the Wednesday preceeding the last Wednesday of August. The vacations are, from Commencement, four weeks; from the first Monday in January, seven weeks; from the Thuesday next preceeding the last Wednesday in May, two and a half weeks.
Private instruction is permitted in the French and other modern Languages.
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Accounts of his 1814 Vision
(Home Missionary I-IV, 1828-31)
"The Spirit of Missions"
"The Marble Monument"
VOL. I. AUGUST 1, 1828. NO. 4.
THE SPIRIT OF MISSIONS.
I well recollect the morning -- I never can forget it, when, having been oppressed with the load of his guilt for many days, his countenance cast down, and his flesh wasted by the aŁony of his spirit, he invited me to take a solitary walk for the purpose of conversation. We wandered the distance of a mile, till we reached the bank of Connecticut river. He was agitated beyond expression. He knew that he was a sinner. He was convinced that it would be right in God to cast him off for ever; and yet his proud spirit would not submit to be saved by Christ.
I invited him to kneel down with me and pray. After a pause, which indicated the conflict in his own bosom, he replied, "I will, if you will lead." I remarked, that I could pray for him with all my heart; but it appeared to me, that God was waiting for him to pray for himself. He hesitated a moment, and then dropped upon his knees, and prayed for the first time in his life. He ever after regarded that, as the place of his conversion....
Note 1: According to Ralph Nading Hill's 1964 College on the Hill, Levi Spaulding was one of ninety students who participated in a revival centered at Dartmouth College, during 1814-15. Spaulding's Christian conversion vision reportedly came while he praying in a grove of trees near the bank of the Connecticut River. During that experience he looked up to see a blaze of light and knew thus he was saved from his sins (p. 205). In their 2008 JWHA paper, entitled, "Source of the Book of Mormon: Hill Cumorah or Dartmouth College?", Ron Dawbarn and Margie Miller describe Levi Spaulding's vision thusly: "[Levi, while he was] a student at Dartmouth also reported that he had felt remorse and concern over the fate of his immortal soul and retired to the woods to pray. There he saw a light brighter than the noon day sun and was assured of his forgiveness. He reported this on campus and [Eleazar] Wheelock wrote to his sister that it resulted in one of the greatest revival experiences at the school."
Note 2: Levi Spaulding's vision was similar to that reported by the early LDS Apostle, Phinehas Young in 1858, when he said: "I was at a prayer meeting... the congregation were mostly praying for sanctification; I felt like one alone, for I could pray for nothing but to become holy, and I had got in one corner, as much alone as possible, when all of a sudden I saw a body of light above the brightness of the sun descending towards me; in a moment it filled me with joy unutterable: every part of my system was perfectly light and perfectly happy. I soon arose and spake of the things of the kingdom of God, as I had never spake before. I then felt satisfied that the Lord had heard my prayer and my sins were forgiven."
Note 3: In 1816 the Rev. Elias Smith gave a similar account of his own conversion vision: "... I went into the woods one morning... I fell... [and] while in this situation, a light appeared to shine from heaven, not only into my head, but into my heart. This was something very strange to me, and what I never experienced before. My mind seemed to rise in that light to the throne of God and the Lamb, and while thus gloriously led, what appeared to my understanding was expressed in in Rev. xiv. i... The Lamb once slain appeared to my understanding, and while viewing him, I felt such love to him as I never felt to any thing earthly. My mind was calm and at peace with God through the Lamb of God, that taketh away the sin of the world. It is not possible for me to tell how long I remained in that situation..."
Note 4: The Rev. Alexander Campbell (who claimed that his early associate, Sidney Rigdon, was a great advocate of Elias Smith style religious experience), mentioned in 1824, a revival among "Presbyterians, Methodists, and Baptists" in the state of New York," in which one "man was regenerated when asleep, by a vision of the night. That man heard a voice in the woods, saying,'Thy sins be forgiven thee.'" Campbell reported that another man "saw his Saviour descending to the tops of the trees at noon day." ("Address... No. IV," The Christian Baptist, Vol. I, No. 8, March 1, 1824, pg. 50). The Rev. Joshua Bradley reported in late 1824, "About 1000 in this region, since March or February last , are rejoicing in a good hope through Christ." In Palmyra, a town about 30 miles North East of this, God has triumphed gloriously. About 200, as I am informed, are sharers in this great and precious work." About a year later, Rev. Joshua Bradley became a successor to Elder Sidney Rigdon, in the pastorate of the Pittsbutgh First Baptist Church.
VOL. IV. NOVEMBER 1, 1831. NO. 7.
[p. 135: "The Pastor's Journal"]
THE MARBLE MONUMENT.
"I will give you another beautiful extract from the same letter.
"'Let us rejoice that, though on different sides of the world, we are included, if indeed we are the true followers of Christ, in the same Church -- are engaged in the same cause -- are members
[p. 136: "The Pastor's Journal"]
of the same body -- baptized into the same spirit -- have one faith -- one hope. He that soweth and he that reapeth shall rejoice together, and he that goeth out to the battle and he that sticketh by the stuff shall alike be rewarded. With these animating hopes and prospects, let us pray that we may be enabled to stand in our lot, and each build up that part of the wall which is over against his own house.'"
Such are the feelings with which the Christian remembers every object associated with his conversion to God. The "LITTLE PINE," and the "MARBLE MONUMENT," are objects of unsepeakable interest to our distant brother, because they are inseparably connected in his remembrance of the grace of God, by which he is what he is. They shall perish, but the remembrance of them shall live in eternity.
Richard K. Behrens
(JWHA Journal XXVII, 2007)
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[ 171 ]
Joseph Smith Sr., along with his parents and his siblings, came from eastern Massachusetts by way of southern New Hampshire.
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Hyrum,  after the principal characters in the masonic myth, Hiram king of Tyre and Hiram Abiff his principal architect, who according to the myth built Solomon's temple. Although Joseph's brother John, brother-in-law John C. Waller, and other relatives were accepted into the Randolph lodge, Joseph appears to have been rejected in 1801.  This rejection, however, might have been that of the other Joseph Smith, leaving the source of Hyrum's name in question.
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narrow definition of the elect of God could tolerate neither heresy. In 1803 Jesse was clearly in the Universalist camp,  Lucy was a still a bit Calvinist, and Joseph Sr. appears to be undecided. Joseph's willingness to attend Methodist meetings with Lucy suggests that they were both heading in that direction.  As Universalism began to fade in the region and Calvinist rigidity was on the rise, the Smith family began seeking for some satisfying alternative. The religious tension would begin to come to a climax in 1810 when control of the board of trustees of Dartmouth College shifted from a narrow Arminian to a narrow Calvinist majority.  Soon openly engaged disputation evolved into vehemently contested revivals. In the midst of this religious malaise in December 1805 Joseph Jr. was born on the Solomon Mack farm, which straddled the boundary between Royalton and Sharon, Vermont. There must have been some concern before Joseph's birth since Joseph Sr. made a twenty-four-mile round-trip to fetch Dr. Joseph Adams Denison from Bethel, Vermont, who was the best known baby doctor in the region.  Denison had been trained by his cousin Joseph Adams Gallup who had been the first graduate of the new Dartmouth Medical School, founded in 1796 by Nathan Smith. 
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the notion of arrival by ship originally suggested by John Smith in his 1780 lecture on the origin of native-American Aborigines. Spaulding's Manuscript Found was widely discussed among his family, most likely including his nephew James Spaulding  who was attending the Dartmouth Medical School and his second cousin Levi Spaulding  who was attending Dartmouth College at the time.
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and that the great millennial day was at hand.  Levi Spaulding, one of ninety Dartmouth students who participated in this revival, had an epiphany in which while praying in a grove of trees he looked up to see a flash of light and knew he was saved.  At about this time Elias Boudinot's resurrected Indian spiritual advisor is also introduced to guide a devout Indian seeking more knowledge of the Great Spirit. 
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(text deleted due to copyright restrictions)
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resolving the doctrinal and Indian-origin issues that were being so heatedly discussed in the community discourse.
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Therefore it can be argued that Joseph Jr.'s first vision, Book of Mormon, and later doctrine all seem to follow logically from the family dynamics of his childhood. Since there are few if any elements of Joseph Sr.'s dreams or Joseph Jr.'s later visions that were not discussed in at least rudimentary form at Dartmouth before 1817, it appears that the Dartmouth community discourse and the Smith family discourse have become deeply entwined. The resurrected Indian, who appeared in a dream to instruct a praying Indian on where to find a better understanding of the Great Spirit, entered the Dartmouth community discourse in 1816 by way of Elias Boudinot's A Star in the West and provided another interesting parallel, as did Solomon Spaulding's use of ships in Manuscript Found.
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Dawbarn & Miller
“Source of the Book of Mormon: Hill Cumorah or Dartmouth College?”
(Unpublished Paper, Restoration Studies Symposium; John Whitmer Historical Association Annual Meeting, April 2008)
(view entire pre-publication text, here)