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The term Golden Age (Greek: Χρυσὸν Γένος Chryson Genos) comes from Greek mythology and legend and refers to the first in a sequence of four or five (or more) Ages of Man, in which the Golden Age is first, followed in sequence, by the Silver, Bronze, Heroic, and then the present (Iron), which is a period of decline, sometimes followed by the leaden age. By definition, one is never in the Golden Age. By extension "Golden Age" denotes a period of primordial peace, harmony, stability, and prosperity. During this age peace and harmony prevailed, humans did not have to work to feed themselves, for the earth provided food in abundance. They lived to a very old age with a youthful appearance, eventually dying peacefully, with spirits living on as "guardians". Plato in Cratylus (397 e) recounts the golden race of humans who came first. He clarifies that Hesiod did not mean literally made of gold, but good and noble.
There are analogous concepts in the religious and philosophical traditions of the South Asian subcontinent. For example, the Vedic or ancient Hindu culture saw history as cyclical, composed of yugas with alternating Dark and Golden Ages. The Kali yuga (Iron Age), Dwapara (Bronze Age), Treta yuga (Silver Age) and Satya yuga (Golden Age) correspond to the four Greek ages. Similar beliefs occur in the ancient Middle East and throughout the ancient world, as well.
In classical Greek mythology the Golden Age was presided over by the leading Titan Cronus. In some version of the myth Astraea also ruled. She lived with men until the end of the Silver Age, but in the Bronze Age, when men became violent and greedy, fled to the stars, where she appears as the constellation Virgo, holding the scales of Justice, or Libra.
European pastoral literary and iconographic tradition often depicted nymphs and shepherds as living a life of rustic innocence and simplicity, untainted by the corruptions of civilization — a continuation of the Golden Age — set in an idealized Arcadia, a region of Greece that was the abode and center of worship of their tutelary deity, goat-footed Pan, who dwelt among them. This idealized and nostalgic vision of the simple life, however, was sometimes contested and even ridiculed, both in antiquity and later on.
- 1 The Golden Age in Europe: Greece
- 2 The Golden Age in Rome: Virgil and Ovid
- 3 Political significance of the Golden Age
- 4 "Soft" and "hard" primitivism in Arcadia
- 5 The death of Pan and the passing of the Golden Age
- 6 Other Golden Ages
- 7 See also
- 8 References
- 9 External links
The Golden Age in Europe: Greece
The earliest attested reference to the European myth of the Ages of Man 500 BC-350 BC appears in the late 6th century BC works of the Greek poet Hesiod's Works and Days (109-126).this means that people lived in peace Hesiod, a deteriorationist, identifies the Golden Age, the Silver Age, the Bronze Age, the Heroic Age, and the Iron Age. With the exception of the Heroic Age, each succeeding age was worse than the one that went before. Hesiod maintains that during the Golden Age, before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture:
[Men] lived like gods without sorrow of heart, remote and free from toil and grief: miserable age rested not on them; but with legs and arms never failing they made merry with feasting beyond the reach of all devils. When they died, it was as though they were overcome with sleep, and they had all good things; for the fruitful earth unforced bare them fruit abundantly and without stint. They dwelt in ease and peace.
Plato in his Cratylus referred to an age of golden men and also expounded at some length on Ages of Man from Hesiod's Works and Days. The Roman poet Ovid simplified the concept by reducing the number of Ages to four: Gold, Bronze, Silver, and Iron. Ovid's poetry, known to schoolboys from Antiquity through the Middle Ages and beyond, was likely a prime source for the transmission of the myth of the Golden Age during the period when Western Europe had lost direct contact with Greek literature.
In Hesiod's version, the Golden Age ended when the Titan Prometheus conferred on mankind the gift of fire and all the other arts. For this, Zeus punished Prometheus by chaining him to a rock in the Caucasus, where an eagle eternally ate at his liver. The gods sent the beautiful maiden Pandora to Prometheus's brother Epimetheus. The gods had entrusted Pandora with a box that she was forbidden to open; however, her uncontrollable curiosity got the better of her and she opened the box, thereby unleashing all manner of evil into the world.
The Orphic school, a mystery cult that originated in Thrace and spread to Greece in the 5th century BCE, held similar beliefs about the early days of man, likewise denominating the ages with metals. In common with the many other mystery cults prevalent in the Graeco-Roman world (and their Indo-European religious antecedents), the world view of Orphism was cyclical. Initiation into its secret rites, together with ascetic practices, was supposed to guarantee the individual's soul eventual release from the grievous circle of mortality and also communion with god(s). Orphics sometimes identified the Golden Age with the era of the god Phanes, who was regent over the Olympus before Cronus. In classical mythology however, the Golden Age was associated with the reign of Saturn. In the 5th century BCE, the philosopher Empedocles, like Hesiod before him, emphasized the idea of primordial innocence and harmony in all of nature, including human society, from which he maintained there had been a steady deterioration until the present.
A tradition arose in Greece that the site of the original Golden Age had been Arcadia, an impoverished rural area of Greece where the herdsmen still lived on acorns and where the goat-footed god Pan had his home among the poplars on Mount Maenalus. However, in the 3rd century BCE, the Greek poet, Theocritus, writing in Alexandria, set his pastoral poetry in on the lushly fertile island of Sicily, where he had been born. The protagonist of Theocritus's first Idyll, the goat herder, Daphnis, is taught to play the Syrinx (panpipes) by Pan himself.
The Golden Age in Rome: Virgil and Ovid
Writing in Latin during the turbulent period of revolutionary change at the end of the Roman Republic (roughly between 44 and 38 BC), the poet Virgil moved the setting for his pastoral imitations of Theocritus back to an idealized Arcadia in Greece, thus initiating a rich and resonant tradition in subsequent European literature.
Virgil, moreover, introduced into his poetry the element of political allegory, which had been largely absent in Theocritus, even intimating in his fourth Eclogue that a new Golden Age of peace and justice was about to return:
Ultima Cumaei venit iam carminis aetas;
magnus ab integro saeclorum nascitur ordo:
iam redit et Virgo, redeunt Saturnia regna;
iam nova progenies caelo demittitur alto.
Now the last age by Cumae's Sibyl sung
Has come and gone, and the majestic roll
Of circling centuries begins anew:
Returns old Saturn's reign,
With a new breed of men sent down from heaven.
Somewhat later, shortly before he wrote his epic poem the Aeneid, which dealt with the establishment of Roman Imperial rule, Virgil composed his Georgics (29 BC), modeled directly on Hesiod's Works and Days and similar Greek works. Ostensibly about agriculture, the Georgics are in fact a complex allegory about how man's alterations of nature (through works) are related to good and bad government. Although Virgil does not mention the Golden Age by name in the Georgics, he does refer in them to a time of primitive communism before the reign of Jupiter, when:
Fields knew no taming hand of husbandmen
To mark the plain or mete with boundary-line.
Even this was impious; for the common stock
They gathered, and the earth of her own will
All things more freely, no man bidding, bore.
ante Iouem nulli subigebant arua coloni
ne signare quidem aut partiri limite campum
fas erat; in medium quaerebant, ipsaque tellus
omnia liberius nullo poscente ferebat. (Georgics, Book 1: 125–28)
This view, which identifies a State of Nature with the celestial harmony of which man's nature is (or should be, if properly regulated) a microcosm, reflects the Hellenistic cosmology that prevailed among literate classes of Virgil's era. It is seen again in Ovid's Metamorphoses (AD 7), in which the lost Golden Age is depicted as a place and time when, because nature and reason were harmoniously aligned, men were naturally good:
The Golden Age was first; when Man, yet new,
No rule but uncorrupted Reason knew:
And, with a native bent, did good pursue.
Unforc'd by punishment, un-aw'd by fear.
His words were simple, and his soul sincere;
Needless was written law, where none opprest:
The law of Man was written in his breast.
The Graeco-Roman concept of the "natural man" delineated by Ovid and many other classical writers, was especially popular during the Deistically inclined 18th century. It is often erroneously attributed to Rousseau, who did not share it.
Political significance of the Golden Age
The political interpretation given the Golden Age by Virgil, who situated it in the future, resurfaced in subsequent eras of revolutionary change. The Protestant Queen Elizabeth I of England was frequently hailed by her supporters as the virgin goddess Astraea, and the famous lines of Virgil's fourth Eclogue quoted above are supposed to be the source of the motto Novus ordo seclorum (New Order of the Ages) that appears on the Great Seal of the United States. The British poet Percy Bysshe Shelley (1792–1822) hailed the promise of the romantic and revolutionary era with these lines, which foretell the dissolution of empires and the advent of a new religion, superior even to Christianity:
The world's great age begins anew,
The golden years return,
The earth doth like a snake renew
Her winter weeds outworn;
Heaven smiles, and faiths and empires gleam
Like wrecks of a dissolving dream....
Saturn and Love their long repose
Shall burst, more bright and good
Than all who fell, than One who rose,
Than many unsubdued.
Not gold, not blood, their altar dowers,
But votive tears and symbol flowers.
"Soft" and "hard" primitivism in Arcadia
In his famous essay, "Et in Arcadia ego: Poussin and the Elegiac Tradition", Erwin Panofsky remarks how in ancient times, "that particular not overly opulent, region of central Greece, Arcady, came to be universally accepted as an ideal realm of perfect bliss and beauty, a dream incarnate of ineffable happiness, surrounded nevertheless with a halo of 'sweetly sad' melancholy":
There had been, from the beginning of classical speculation, two contrasting opinions about the natural state of man, each of them, of course, a "Gegen-Konstruktion" to the conditions under which it was formed. One view, termed "soft" primitivism in an illuminating book by Lovejoy and Boas conceives of primitive life as a golden age of plenty, innocence, and happiness—in other words, as civilized life purged of its vices. The other, "hard" form of primitivism conceives of primitive life as an almost subhuman existence full of terrible hardships and devoid of all comforts—in other words, as civilized life stripped of its virtues.
Arcady, as we encounter it in all modern literature, and as we refer to it in our daily speech, falls under the heading of “soft" or golden-age primitivism. To be sure, this real Arcady was the domain of Pan, who could be heard playing the syrinx on Mount Maenalus; and its inhabitants were famous for their musical accomplishments as well as for their ancient lineage, rugged virtue, and rustic hospitality.
The death of Pan and the passing of the Golden Age
In his De Oraculorum Defectu (The Obsolescence of Oracles) Plutarch (ca 46 to 120) recounts a story that sailors heard a cry, "Great Pan is dead!" sweeping across the waves of the Mediterranean, and at that moment the pagan oracles suddenly ceased. Pan is the only pagan god whose death is thus recorded. Subsequently, a tradition grew up among Christian commentators, notably Eusebius of Cesarea, (263–339), in his Praeparatio evangelica, that the death of Pan coincided with the advent of Jesus, occurring either on the occasion of his birth or of his crucifixion on the first Easter:
The Oracles are dumb,
No voice or hideous hum
Runs through the archèd roof in words deceiving.
Apollo from his shrine
Can no more divine,
With hollow shriek the steep of Delphos leaving.
No nightly trance, or breathèd spell,
Inspire's the pale-eyed Priest from the prophetic cell.
The lonely mountains o're,
And the resounding shore
A voice of weeping heard and loud lament.
From haunted spring, and dale
Edg'd with poplar pale,
The parting Genius is with sighing sent.
With flowre-inwov'n tresses torn,
The Nymphs in twilight shade of tangled thickets mourn.— John Milton, On the Morning of Christ's Nativity [XIX, XX, 1629]
This 17th-century passage, with its poignant evocation of the luminous world of Greek mythology (within a context, nevertheless, of Protestant devotion), greatly influenced 19th-century English Romantic poetry:
The Dead Pan
Gods of Hellas, gods of Hellas,
Can ye listen in your silence?
Can your mystic voices tell us
Where ye hide? In floating islands,
With a wind that evermore
Keeps you out of sight of shore?
Pan, Pan is dead.—Elizabeth Barrett Browning (1806–61)
Later Victorian and Edwardian writers lamented the death of paganism and its replacement by Christianity as the passing of a former Golden Age of physical beauty and sexual and political freedom, which they contrasted with what they saw as the sexual and political repressiveness and crass materialism of the modern era, as in Oscar Wilde's invocation of Pan:
O goat-foot God of Arcady!
This modern world is gray and old,
And what remains to us of thee?....
Then blow some trumpet loud and free,
And give thine oaten pipe away,
Ah, leave the hills of Arcady !
This modern world hath need of thee!—Oscar Wilde (1854–1900)
While Algernon Charles Swinburne wrote:
Thou hast conquered, O pale Galilean; the world has grown grey from thy breath;
We have drunken of things Lethean, and fed on the fullness of death.—"Hymn to Proserpine" (1866)
Other Golden Ages
The Indian teachings differentiate the four world ages (Yugas) not according to metals, but according to quality depicted as colors, whereby the color white is the purest quality and belongs to the first, ideal age. These colors were originally assigned to the planets Jupiter, Saturn, Mercury and Mars just like the metals. After the world fall at the end of the fourth, worst age (the Kali yuga), the cycle should be continued, eventually culminating in a new golden age.
Men neither bought nor sold; there were no poor and no rich; there was no need to labour, because all that men required was obtained by the power of will; the chief virtue was the abandonment of all worldly desires. The Krita Yuga was without disease; there was no lessening with the years; there was no hatred or vanity, or evil thought whatsoever; no sorrow, no fear. All mankind could attain to supreme blessedness.
Satya Yuga lasts for 1.728.000 years, Treta Yuga 1.296.000 years, Dvapara Yuga 864.000 years and Kali Yuga 432.000 years. According to the Puranas there are 71 such cycles in a life of Manu whose life duration is 306.72 million years. Reign of fourteen Manus (4.32 billion years)comprises one day (Kalpa) of Brahma.  Knowledge, meditation, and communion with Spirit hold special importance in this era. The average life expectancy of a human being in Satya Yuga is believed to be about 100 000 years. That duration of life declines in next age, Treta Yuga to 10 000 years, followed by Dvapara Yuga 1 000 years and Kali Yuga up to 100 years. During Satya Yuga, most people engage only in good, sublime deeds and mankind lives in harmony with the earth. Ashrams become devoid of wickedness and deceit. Natyam (such as Bharatanatyam), according to Natya Shastra, did not exist in the Satya Yuga "because it was the time when all people were happy".
The Brahma Kumaris and Prajapita Brahma Kumaris make reference to five yuga in a single cycle of 5,000 years in which the Golden Age, or Satya yuga, is the first and lasts for 1,250 years. Three of the remaining four; Thretha Yuga (Silver Age), Dwarpar Yuga (Copper Age) and Kali Yuga (Iron Age), also last for 1,250 years each. The fifth age, Sangum Yuga (Confluence Age), is given to the last 100 years of the fourth age and represents the period when the Iron Age is destroyed and the next Golden Age is created.
The Old Norse word gullaldr (literally "Golden Age") was used in Völuspá to describe the period after Ragnarök, where the surviving gods and their progeny build the city Gimlé on the ruins of Asgard. During this period, Baldr reigns.
31 “Your Majesty looked, and there before you stood a large statue - an enormous, dazzling statue, awesome in appearance. 32 The head of the statue was made of pure gold, its chest and arms of silver, its belly and thighs of bronze, 33 its legs of iron, its feet partly of iron and partly of baked clay. 34 While you were watching, a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. 35 Then the iron, the clay, the bronze, the silver and the gold were all broken to pieces and became like chaff on a threshing floor in the summer. The wind swept them away without leaving a trace. But the rock that struck the statue became a huge mountain and filled the whole earth." - Daniel 2: 31-35
The interpretation of the dream follows in verses 36-45.
In modern fantasy worlds whose background and setting sometime draw heavily on real-world myths, similar or compatible concepts of a Golden Age exist in the said world's prehistory; when Deities or Elf-like creatures existed, before the coming of humans.
For example, in The Silmarillion by J. R. R. Tolkien, a Golden Age exists in Middle-earth legendarium. Arda (the part of our world where The Lord of the Rings is set), was designed to be symmetrical and perfect. After the wars, of the Gods, Arda lost its perfect shape (known as Arda Unmarred) and was called Arda Marred. Another kind of 'Golden Age' follows later, after the Elves awoke; the Eldar stay on Valinor, live with the Valar and advance in arts and knowledge, until the rebellion and the fall of the Noldor, reminiscent of the Fall of Man. Eventually, after the end of the world, the Silmarilli will be recovered and the light of the Two Trees of Valinor rekindled. Arda will be remade again as Arda Healed.
In The Wheel of Time universe, the Age of Legends is the name given to the previous Age: In this society, channelers were common and Aes Sedai – trained channelers – were extremely powerful, able to make angreal, sa'angreal, and ter'angreal, and holding important civic positions. The Age of Legends is seen as a utopian society without war or crime, and devoted to culture and learning. Aes Sedai were frequently devoted to academic endeavours, one of which inadvertently resulted in a hole – The Bore – being drilled in the Dark One's prison. The immediate effects were not realised, but the Dark One gradually asserted power over humanity, swaying many to become his followers. This resulted in the War of Power and eventually the Breaking of the World.
Another example is in the background of the Lands of Lore classic computer game, where the history of the Lands is divided in Ages. One of them is also called the Golden Age, a time when the Lands were ruled by the 'Ancients', and there were no wars. This age ended with the 'War of the Heretics'.
The term "Golden Age" is at present frequently used in the context of various fields, such as the "Spanish Golden Age", "Dutch Golden Age", "Golden age of alpinism", "Golden Age of American animation", "Golden Age of Comics", "Golden Age of Science Fiction", "Golden Age of Hollywood", "Golden Age of Hip Hop" and even "Golden Age of Piracy" or "Golden Age of Porn". Invariably, the term "Golden Age" is bestowed retroactively, when the period in question has ended and is compared with what followed in the specific field discussed.
- Ages of Man
- Arcadia (utopia)
- Garden of Eden
- Great year
- Messianic Age
- Merrie England
- Precession of the Equinoxes
- Satya Yuga/Krita Yuga
- 2012 Conspiracy
- Richard Heinberg (1989). Memories and Visions of Paradise: Exploring the Universal Myth of a Lost Golden Age Los Angeles, Calif.: Tarcher. 282 pp. ISBN 0-87477-515-9.
- Graves, Robert (1960). The Greek Myths. London: Penguin Books. pp. 35–37. ISBN 9780140171990.
- "Hesiod calls [Astraea] the daughter of Jove and Themis. Aratus says that she is thought to be daughter of Astraeus and Aurora, who lived at the time of the Golden Age of men and was their leader. On account of her carefulness and fairness she was called Justice, and at that time no foreign nations were attacked in war, nor did anyone sail over the seas, but they were wont to live their lives caring for their fields. But those born after their death began to be less observant of duty and more greedy, so that Justice associated more rarely with men. Finally the disease became so extreme that it was said the Brazen Race was born; then she could not endure more, and flew away to the stars." (Gaius Julius Hyginus, Astronomica 2).
- Bridget Ann Henish, The Medieval Calendar Year (ISBN 0-271-01904-2), p. 96.
- Eclogue (lines 5-8)
- Ovid's Metamorphoses, Book the First, eighteenth century version, "Translated into English verse under the direction of Sir Samuel Garth by John Dryden, Alexander Pope, Joseph Addison, William Congreve, and other eminent hands.
- See A. O. Lovejoy's essay on "The Supposed Primitivism of Rousseau's Discourse on Inequality" in Essays in the History of Ideas (Baltimore: Johns Hopkins Press, 1948, 1960)
- See Frances Amelia Yates, Astraea: The Imperial Theme in the Sixteenth Century (Routledge, 1999).
- "Et in Arcadia ego: Poussin and the Elegiac Tradition," in Meaning in the Visual Arts (New York: Doubleday, 1955) pp. 297–98.
- A. O, Lovejoy and G. Boas, Primitivism and Related Ideas in Antiquity (Baltimore: Johns Hopkins Press, 1935).
- Compare also D. H. Lawrence in a similar vein.
- Matsya Purana
- , The ages of the time cycle according to the Brahma Kumaris.
- "Daniel 2: 31-35". Zondervon. Retrieved 15 December 2014.
- What Makes a Scientific Golden Age? - by Joseph Agassi