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Maria dell' Organo, where is mentioned "pratum juris imperii nostri pertinens de Comitatu Veronensi, de Sculdascia videlicet, que Fluvium dicitur"; and in a document published by Ughelli, in speaking of the bishops of Belluno, "Sculdascia Belluni" is used.
The realm of fairy tales is indeed—and the psychoanalyst can confirm this statement—a Pratum felicitatis, in spite of all dangers and accidents which we have there to undergo. The dream play begins and the interpretation, easy till now, becomes more difficult. We shall hardly be able to proceed in strictly chronological order.
Such unmediated knowledge occurs several times in the parable. In the beginning of the narrative the wanderer, although a stranger, knows that the lovely meadow is called by its inhabitants Pratum felicitatis. He knows intuitively the name of one of the men unknown to him.
That, according to a typical dream symbolism, is also a part of the female body. The obstacles in the way we recognize as a recoil from or impediment to incest; so it is evident that a definite female body, namely that of the mother, is meant. The penetration leads to the Pratum felicitatis, to blissful enjoyment.
From the Latin pratum, or pratellum, the words preau, pré and prairie were evolved naturally enough, and came thus early to be applied in France to that portion of the pleasure garden set out as a grassy lawn. The word is very ancient, and has come down to us through the monkish vocabulary of the cloister.
Their founder, Norbert, a German of noble birth, in response to a sudden conversion, gave up several canonries of the older kind with which he was endowed; but finding that a prophet has no honour in his own country, he preached in France with astonishing success, and ultimately, under the patronage of the Bishop of Laon in 1120, he settled with a few companions in a waste place in a forest, where he established a community of Regular Canons and gave to the spot the name of Premontre pratum monstratum the meadow which had been pointed out to him by an angel.
The Historia Lausiaca and the Pratum Spirituale have many a story and many a saying as weighty, beautiful, and instructive now as they were fifteen hundred years ago; stories which show that graces and virtues such as the world had never seen before, save in the persecuted and half-unknown Christians of the first three centuries, were cultivated to noble fruitfulness by the monks of the East.
The understanding of the several phases of the narrative does not follow the sequence of their events. Let us take it as it comes. The wanderer becomes acquainted with the inhabitants of the Pratum felicitatis, who are discussing learned topics, he becomes involved in the scientific dispute, and is subjected to a severe test in order to be admitted to the company.
The wanderer comes through the woods to the Pratum felicitatis, the Meadow of Felicity, and there his adventures begin. Here, too, our symbolism is maintained; by sleeping or the transition to revery we get into the dream and fairy tale realm, a land to which the fulfillment of our keenest wishes beckons us.
The threshold symbolism in the beginning of the parable has already been given, also the obstacles that are indicative of a psychic conflict. We might rest satisfied with that, yet a more complete interpretation is quite possible, in which particular images are shown to be overdetermined. The way is narrow, overgrown with bushes, and leads to the Pratum felicitatis.
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