2. _Scholastic Dogmas._--But before the complete ascendancy of Aristotle was thus established, when something of an intellectual waking {231} took place after the darkness and sleep of the ninth and tenth centuries, the Platonic doctrines seem to have had, at first, a strong attraction for men's minds, as better falling in with the mystical speculations and contemplative piety which belonged to the times. John Scot Erigena[68\4] may be looked upon as the reviver of the New Platonism in the tenth century. Towards the end of the eleventh, Peter Damien,[69\4] in Italy, reproduced, involved in a theological discussion, some Neoplatonic ideas. Godefroy[70\4] also, censor of St. Victor, has left a treatise, entitled _Microcosmus_; this is founded on a mystical analogy, often afterwards again brought forward, between Man and the Universe. "Philosophers and theologians," says the writer, "agree in considering man as a little world; and as the world is composed of four elements, man is endowed with four faculties, the senses, the imagination, reason, and understanding." Bernard of Chartres,[71\4] in his _Megascosmus_ and _Microcosmus_, took up the same notions. Hugo, abbot of St. Victor, made a contemplative life the main point and crown of his philosophy; and is said to have been the first of the scholastic writers who made psychology his special study.[72\4] He says the faculties of the mind are "the senses, the imagination, the reason, the memory, the understanding, and the intelligence." [Note 68\4: Deg. iv. 35.] [Note 69\4: Ib. iv. 367.] [Note 70\4: Ib. iv. 413.] [Note 71\4: Ib. iv. 419.] [Note 72\4: Ib. iv. 415.]