Habit is a second nature, in fact, a habitual movement fashions the material and physical being in such a manner as to create a type not inborn, and which is named habitual.

To recognize constitutional types, we study the movements of the body, and the profound action which the habit of these movements exercises upon the body; and, as the type produced by these movements is in perfect analogy with the formal, constitutional types, we come through this analogy to infer constant phenomena from the passional form.  Thus all the formal types are brought back to the passional types.

Passional types explain habitual types, and these last explain constitutional types.  Thus, when we know the sum of movements possible to an organ, when we know the sense of it, we arrive at that semeiotic through which the reason of a form is perfectly given.

Of Gesture Relative to its Modifying Apparatus.

Every gesture places itself in relation with the subject and the object.

It is rare that a movement tending toward an object does not touch the double form.  Thus, in saying that a thing is admirable, we start from a multitude of physical centres whose sense we are to determine.  When this sense is known, understanding the point of departure, we understand still better that of arrival.

This division, which is not made at random, is reproduced in the subjoined diagram.

1 represents the vital expression; 2, the intellectual; 3, the moral.  We divide the face into three zones:  the genal,[4] buccal, and frontal.

The expression is physical, moral and intellectual.

In the posterior section of the head we have the occipital, parietal and temporal zones.  The life is in the occiput, the soul in the parietal zone, and the mind holds the temporal region near the forehead as its inalienable domicile.

[Illustration]

The chest is divided into the thoracic centre for the mind, into the epigastric for the soul, and into the abdominal for the life.

The arm is divided into three sections:  the deltoid, brachial and carpal.

This division is a rational one.  Let us suppose this exclamation:  “It is admirable!” Some say it starting from the shoulder, others from the chest, others from the abdominal focus.  These are three very distinct modes.  There is more intelligence when the movement is from the thoracic centre.  This concerns the honor, the dignity.

When the movement is from the epigastrium, it is moral in a high degree.  For example:  “This is beautiful!  It is admirable!  I know not why, but this gives me pleasure!”

The movement from the abdomen indicates sensuality, good nature, and stupidity.

The movement is the same with the head.  In emotion it proceeds from the chin; it is the life movement, it is instinct.  That from the cheeks, indicates sentiments, the most noble affections.