Seismic literature has not, however, at all times been a measure of seismic activity: thus, in Japan, the earthquake records for the twelfth and sixteenth centuries scarcely mention any shocks. At first sight it might be imagined that this was owing to an absence of earthquakes; but it is sufficiently accounted for by the fact that at that time the country was torn with civil war, and matters more urgent than the recording of natural phenomena engaged the attention of the inhabitants. Professor Rockwood, who has given so much attention to seismic disturbances in America, tells us that during the recent contest between Chili and Peru a similar intermission is observable. We see, therefore, that an absence of records does not necessarily imply an absence of the phenomena to be recorded. Perhaps the earliest existing records of earthquakes are those which occur in the Bible. The first of these, which we are told occurred in Palestine, was in the reign of Ahab (B.C. 918–897).[4] One of the most terrible earthquakes mentioned in the Bible is that which took place in the days of Uzziah, king of Judah (B.C. 811–759), which shook the ground and rent the Temple. The awful character of this, and the deep impression produced on men’s minds, may be learned from the fact that the time of its occurrence was subsequently used as an epoch from which to reckon dates. The writings of Herodotus, Pliny, Livy, &c., &c., show the interest which earthquakes attracted in early ages. These writers chiefly devoted themselves to references and descriptions of disastrous shocks, and to theories respecting the cause of earthquakes. The greater portion of the Japanese notices of earthquakes is simply a series of anecdotes of events which took place at the time of these disasters. We also find references to superstitious beliefs, curious occurrences, and the apparent connection between earthquake disturbances and other natural phenomena. In these respects the literature of the East closely resembles that of the West. The earthquake calendars of the East, however, form a class of books which can hardly be said to find their parallel in Europe;[5] while, on the other hand, the latter possesses types of books and pamphlets which do not appear to have a parallel elsewhere. These are the more or less theological works—‘Moral Reflections on Earthquakes,’ ‘Sermons’ which have been preached on earthquakes, ‘Prayers’ which have been appointed to be read.[6] Speaking generally, it may be said that the writings of the ancients, and those of the Middle Ages, down to the commencement of the nineteenth century, tended to the propagation of superstition and to theories based on speculations with few and imperfect facts for their foundation.