ism burned
brighter and social harmony was more conspicuous. In rude stages of
society this fancy receives real credit and ranks as a veritable record
of the past, forming a Golden Age or Saturnian Era. Turned in the
kaleidoscope of the mythus, it assumes yet more gorgeous hues, and
becomes a state of pure felicity, an Eden or a Paradise, wherein man
dwelt in joy, and from which he wandered or was driven in the old days.

It is almost needless to quote examples to show the wide distribution of
this myth. The first pages of the Vendidad describe the reign of Yima in
"the garden of delight," where "there was no cold wind nor violent heat,
no disease and no death." The northern Buddhist tells of "the land of
joy," Sukhavati, in the far west, where ruled Amitabha, "infinite
Light."[175-1] The Edda wistfully recalls the pleasant days of good King
Gudmund who once held sway in Odainsakr, where death came not.[175-2]
Persian story has glad reminiscences of the seven hundred years that
Jemschid sat on the throne of Iran, when peace and plenty were in the
land.

The garden "eastward in Eden" of the Pentateuch, the land of Tulan or
Tlapallan in Aztec myth, the islands of the Hesperides, the rose garden
of Feridun, and a score of other legends attest with what strong
yearning man seeks in the past the picture of that perfect felicity
which the present never yields.

Nor can he be persuaded that the golden age has gone, no more to return.
In all conditions of progress, and especially where the load of the
present was the most wearying, has he counted on a restoration to that
past felicity. The paradise lost is to be regained. How it is to be done
the sages are not agreed. But they of old were unanimous that some
divinity must lend his aid, that some god-sent guide is needed to rescue
man from the slough of wretchedness in which he hopelessly struggles.

Therefore in the new world the red men looked for the ruler who had
governed their happy forefathers in the golden age, and who had not died
but withdrawn mysteriously from view, to return to them, protect them,
and insure them long bliss and ease. The ancient Persians expected as
much from the coming of Craoshanc; the Thibetan Buddhists look to the
advent of a Buddha 5000 years after Sakyamuni, one whose fortunate names
are Maitreya, the Loving one, and Adjita, the Unconquerable;[176-1] and
even the practical Roman, as we learn from Virgil, was not a stranger to
this dream. Ver