Here is a forerunner of Macaulay's New Zea-lander sketching the ruins of St. Paul's. It is followed by a prediction that the coming American magazine will surpass the English, "because we are not exceeded in abilities, have a more extended field for inquiry, and whatever may be our political state, our happiness will always depend upon ourselves." A feature of the magazine was the description, with plates, of recent English inventions not known in the new world--threshing-machine, spinning-machine, etc.,--such papers being by Paine. These attracted the members of the Philosophical Society, founded by Franklin, and Paine was welcomed into their circle by Rittenhouse, Clymer, Rush, Muhlenberg, and other representatives of the scientific and literary metropolis. Many a piece composed for the Headstrong Club at Lewes first saw the light in this magazine,--such as the humorous poems, "The Monk and the Jew," "The Farmer and Short's Dog, Porter"; also the famous ballad "On the Death of General Wolfe." printed March, 1775, with music. Lewes had not, indeed, lost sight of him, as is shown by a communication in April from Dr. Matthew Wilson, dated from that town, relating to a new kind of fever raging in England. The reader who has studied Paine's avowed and well-known works finds no difficulty in tracking him beneath the various signatures by which he avoided an appearance of writing most of the articles in the _Pennsylvania Magazine_, though he really did. He is now "Atlanticus," now "Vox Populi," or "Æsop," and oftener affixes no signature. The Thetford Quaker is still here in "Reflections on the Death of Lord Clive" (reprinted as a pamphlet in England), "A New Anecdote of Alexander the Great," and "Cursory Reflections on the Single Combat or Modern Duel." The duel was hardly yet challenged in America when Paine wrote (May, 1775) "From the peculiar prevalence of this custom in countries where the religious system is established which, of all others, most expressly prohibits the gratification of revenge, with every species of outrage and violence, we too plainly see how little mankind are in reality influenced by the precepts of the religion by which they profess to be guided, and in defence of which they will occasionally risk even their lives." But with this voice from Thetford meeting-house mingles the testimony of "common sense." In July, 1775, he writes: "I am thus far a Quaker, that I would gladly agree with all the world to lay aside the use of arms, and settle matters by negotiations; but, unless the whole world wills, the matter ends, and I take up my musket, and thank heaven he has put it in my power.... We live not in a world of angels. The reign of Satan is not ended, neither can we expect to be defended by miracles." Titles he sees through (May, 1775):