+26+. Savage science, though it generally identified the soul with the breath, and regarded it as a separate interior form, seems not to have attempted to define its precise locus, posture, and extension within the body--the early man was content to regard it as a vague homunculus. The whole body was looked on as the seat of life, and was sometimes eaten in order to acquire its qualities, especially the quality of courage.[35] Life was supposed to reside in the bones as the solid part of the body, and these were preserved as the basis of a future life.[36] But even in early stages of culture we find a tendency to specialize--courage, for example, was assigned particularly to the head and the heart, which were accounted the most desirable parts of a dead enemy.[37] These organs were selected probably on account of their prominence--the heart also because it was the receptacle of the blood. The soul was located by the Indians of Guiana in the pupil of the eye.[38] +27+. Gradually a more precise localization of qualities was made by the Semites, Greeks, Romans, and other peoples. These, for reasons not clearly known to us, assigned the principal emotional faculties to the most prominent organs of the trunk of the body. The Semites placed thought and courage in the heart and the liver, anger in the liver (the bile), love and grief in the bowels, voluntary power in the kidneys.[39] The Greeks and Romans were less definite: to the heart, the diaphragm, and the liver (the upper half of the trunk); the Greeks assigned thought, courage, emotion;[40] the Romans placed thought and courage in the heart, and the affections in the liver. Among these organs special prominence came to be given to the heart and the liver as seats of mental faculties.[41] +28+. It is not clear how early the brain was supposed to be connected with the mind. Alcmæon of Crotona (5th cent. B.C.), who, according to Diogenes Laertius, wrote chiefly on medical subjects, is credited with the view that the brain was the constructor of thought.[42] Plato suggests that the brain may be the seat of perception and then of memory and reflection, and calls the head the most divine part of man.[43] Cicero reports that some persons looked on some part of the cerebrum as the chief seat of the mind.[44] In the Semitic languages the first occurrence of a term for 'brain' is in the Arabic.[45] Some American tribes are said to regard the brain as the seat of the mind.[46] The scientific Greek view appears to have been connected with medical research, but the process by which it was reached has not been recorded. The Arabic conception of the brain was probably borrowed from the Greeks.