The organ of comparison lies upon the upper and middle portion of the frontal bone. The aim of the faculty seems to be to form abstract ideas, generalizations and establish harmony among the operations of the other faculties; thus comparing and establishing analogies among the objects of which a knowledge has been obtained by the perceptives: and it not only traces real resemblances, but the relations which things have to one another; persons with this organ large illustrate their ideas by similies drawn from other objects and thus render them plainer to the understanding of another person, and the comparisons thus drawn will be derived from those objects which most commonly engage the attention of the person making them: it is generally large in poets, even when they write prose; 2,500 similies are found in _Moore's Life of Sheridan_; these comparisons please, because they address themselves to the multitude and produce clearness and force of illustration. Spurzheim says of this organ, "In order to persuade and to affect, the speaker or orator must speak by analogy, he must bring spiritual things close to terrestrial objects and compare them with each other; the activity of this faculty is very important, it compares the sensations and ideas of all the other faculties and points out their difference, analogy, similitude, or identity." By comparison, man is enabled to judge whether his own life is _what it ought to be_, whether he has lived for _time_ or for _eternity_: by comparison he is enabled to determine how far his life agrees with the Christian's pattern, knowing that "as he sows, so will he reap;" the propensities incline to evil, as a necessary sequence to the fall, the moral sentiments urge on to good, a foreshadowing of immortality, the reflectives teach him _how_ to be good, how to compare the truth as it is in Christ Jesus, with his own sinful heart, and learn wherein he errs. This is the proper and should be the only true aim of the Christian. In ABUSE this faculty frequently leads to false reasoning on account of the inactivity of the perceptives, in examining the subjects compared, it gives a love for similies and analogies, not always caring for their applicability, and unless duly regulated by the nobler instincts of fallen humanity, it degenerates to sophistry and a blindness to error. 25. CAUSALITY.