“Won’t you come in?” asked Montgomery, sincerely sorry for the agitated being.

“Alas, no!” responded the fugitive, in the tone of a cathedral bell.

“I must go back to my lower deep once more.  My name is Jeremy Bentham; I am very unhappy in my mind; and, with your permission, will often escape this way from him who is the bane of my existence.”

Being assured of welcome on all occasions, he of the long countenance went clanging down the iron shutter again; and the lonely law-student, burying his face in his hands, prayed Providence to forgive him for having esteemed his own lot so hopelessly gloomy when there were Comic Paper men on the very next floor.

That night, before going home to Gowanus, the old lawyer across the way glanced up toward MONTGOMERY’S retreat, and shook his head as though he couldn’t make something out.  Whether he had a difficult idea in his brain, or only a fly on his nose, was for the observer to discover for himself.

(To be Continued.)

* * * * *

UNIVERSOCKDOLOGY.

Mr. Punchinello:  It afflicts me, one of your most assiduous readers, to notice that you cast not even so much as a lack-lustre glance at the brilliant gems that Stephen Pearl Andrews scatters periodically through the columns of the Evening Mail and WOODHULL & CLAFLIN’S Weekly.  Are the times out of joint; or is it your Italian nose?  Do you fear to quote the sublimated utterances of the perspicacious, although pleonastic philosopher?  Does he lead you in thought, or the expression thereof?  Then, wherefore?  And if not, wherever may the just reason be found for your indifference?

The science of Universology, as so delightfully unfolded by Mr. ANDREWS, is one that must ere long overtop and engulf all others, seeing that it is, of itself, the science which embodies and contains all.  It teaches that the universe exists in time and space—­a fact never discovered till now—­or that, rather, it exists in space and time, as the two negative containers of its statism or existence, and of its motism or eventuation, (its chain of events.) It shows that statism, or world-existence-at-rest, in space, is analogous with the cardinal series of numeration; and motism or world-existence-in-motion, in time, analogous with the ordinal series of numbers; and that, finally, statism and cardinism, (as of the four cardinal points in the orientation of space,) are analogous with spiritualities and the spirit world; and that motism and ordinism (succession by steps) are analogous with temporalities, (transitory things) and so with the mundane or transitory sphere.