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purpose. As to their creation, he quotes John of Damascus and other early Church authorities in behalf of the idea that each comet is a star newly created at the Divine command, out of nothing, and that it indicates the wrath of God. As to their purpose, having quoted largely from the Bible and from Luther, he winds up by insisting that, as God can make nothing in vain, comets must have some distinct object; then, from Isaiah and Joel among the prophets, from Matthew, Mark, and Luke among the evangelists, from Origen and John Chrysostom among the fathers, from Luther and Melanchthon among the Reformers, he draws various texts more or less conclusive to prove that comets indicate evil and only evil; and he cites Luther's Advent sermon to the effect that, though comets may arise in the course of Nature, they are still signs of evil to mankind. In answer to the theory of sundry naturalists that comets are made up of "a certain fiery, warm, sulphurous, saltpetery, sticky fog," he declaims: "Our sins, our sins: they are the fiery heated vapours, the thick, sticky, sulphurous clouds which rise from the earth toward heaven before God." Throughout the sermon Dieterich pours contempt over all men who simply investigate comets as natural objects, calls special attention to a comet then in the heavens resembling a long broom or bundle of rods, and declares that he and his hearers can only consider it rightly "when we see standing before us our Lord God in heaven as an angry father with a rod for his children." In answer to the question what comets signify, he commits himself entirely to the idea that they indicate the wrath of God, and therefore calamities of every sort. Page after page is filled with the records of evils following comets. Beginning with the creation of the world, he insists that the first comet brought on the deluge of Noah, and cites a mass of