Why are the head and shoulders “the animal” more than the hind legs under these circumstances? Neither half can exist long without the other; the two parts, therefore, being equally important to each other, we have surely as good a right to claim the title of “the animal” for the hind legs, and to maintain that they have no power over the head and shoulders, as any one else has to claim the animalship for these last. What we say is, that the animal has ceased to exist as a frog on being cut in half, and that the two halves are no longer, either of them, the frog, but are simply pieces of still living organism, each of which has a soul of its own, being capable of sensation, and of intelligent psychological action as the consequence of sensations, though the one part has probably a much higher and more intelligent soul than the other, and neither part has a soul for a moment comparable in power and durability to that of the original frog. “Now it is scarcely conceivable,” continues Dr Carpenter, “that in this last case sensations should be felt and volition exercised through the instrumentality of that portion of the spinal cord which remains connected with the nerves of the posterior extremities, but which is cut off from the brain. For if it were so, there must be two distinct centres of sensation and will in the same animal, the attributes of the brain not being affected; and by dividing the spinal cord into two or more segments we might thus create in the body of one animal two or more such independent centres in addition to that which holds its proper place in the head.” In the face of the facts before us, it does not seen far-fetched to suppose that there _are_ two, or indeed an infinite number of centres of sensation and will in an animal, the attributes of whose brain are not affected but that these centres, while the brain is intact, habitually act in connection with and in subordination to that central authority; as in the ordinary state of the fish trade, fish is caught, we will say, at Yarmouth, sent up to London, and then sent down to Yarmouth again to be eaten, instead of being eaten at Yarmouth when caught. But from the phenomena exhibited by three pieces of an animal, it is impossible to argue that the causes of the phenomena were present in the quondam animal itself; the memory of an infinite series of generations having so habituated the local centres of sensation and will, to act in concert with the central government, that as long as they can get at that government, they are absolutely incapable of acting independently. When thrown on their own resources, they are so demoralised by ages of dependence on the brain, that they die after a few efforts at self-assertion, from sheer unfamiliarity with the position, and inability to recognise themselves when disjointed rudely from their habitual associations.