Whether [Five] Daughters Are Fittingly Assigned to Gluttony?
Objection 1: It would seem that [five] daughters are unfittingly
assigned to gluttony, to wit, "unseemly joy, scurrility, uncleanness,
loquaciousness, and dullness of mind as regards the understanding."
For unseemly joy results from every sin, according to Prov. 2:14,
"Who are glad when they have done evil, and rejoice in most wicked
things." Likewise dullness of mind is associated with every sin,
according to Prov. 14:22, "They err that work evil." Therefore they
are unfittingly reckoned to be daughters of gluttony.
Obj. 2: Further, the uncleanness which is particularly the result of
gluttony would seem to be connected with vomiting, according to Isa.
28:8, "All tables were full of vomit and filth." But this seems to be
not a sin but a punishment; or even a useful thing that is a matter
of counsel, according to Ecclus. 31:25, "If thou hast been forced to
eat much, arise, go out, and vomit; and it shall refresh thee."
Therefore it should not be reckoned among the daughters of gluttony.
Obj. 3: Further, Isidore (QQ. in Deut. xvi) reckons scurrility as a
daughter of lust. Therefore it should not be reckoned among the
daughters of gluttony.
_On the contrary,_ Gregory (Moral. xxxi, 45) assigns these daughters
to gluttony.
_I answer that,_ As stated above (AA. 1, 2, 3), gluttony consists
properly in an immoderate pleasure in eating and drinking. Wherefore
those vices are reckoned among the daughters of gluttony, which are
the results of eating and drinking immoderately. These may be
accounted for either on the part of the soul or on the part of the
body. On the part of the soul these results are of four kinds. First,
as regards the reason, whose keenness is dulled by immoderate meat
and drink, and in this respect we reckon as a daughter of gluttony,
"dullness of sense in the understanding," on account of the fumes of
food disturbing the brain. Even so, on the other hand, abstinence
conduces to the penetrating power of wisdom, according to Eccles.
2:3, "I thought in my heart to withdraw my flesh from wine, that I
might turn my mind in wisdom." Secondly, as regards the appetite,
which is disordered in many ways by immoderation in eating and
drinking, as though reason were fast asleep at the helm, and in this
respect "unseemly joy" is reckoned, because all the other inordinate
passions are directed to joy or sorrow, as stated in _Ethic._ ii, 5.
To this we must refer the saying of 3 Esdr. 3:20, that "wine . . .
gives every one a confident and joyful mind." Thirdly, as regards
inordinate words, and thus we have "loquaciousness," because as
Gregory says (Pastor. iii, 19), "unless gluttons were carried away by
immoderate speech, that rich man who is stated to have feasted
sumptuously every day would not have been so tortured in his tongue."
Fourthly, as regards inordinate action, and in this way we have
"scurrility," i.e. a kind of levity resulting from lack of reason,
which is unable not only to bridle the speech, but also to restrain
outward behavior. Hence a gloss on Eph. 5:4, "Or foolish talking or
scurrility," says that "fools call this geniality--i.e. jocularity,
because it is wont to raise a laugh." Both of these, however, may be
referred to the words which may happen to be sinful, either by reason
of excess which belongs to "loquaciousness," or by reason of
unbecomingness, which belongs to "scurrility."
On the part of the body, mention is made of "uncleanness," which may
refer either to the inordinate emission of any kind of superfluities,
or especially to the emission of the semen. Hence a gloss on Eph.
5:3, "But fornication and all uncleanness," says: "That is, any kind
of incontinence that has reference to lust."
Reply Obj. 1: Joy in the act or end of sin results from every sin,
especially the sin that proceeds from habit, but the random riotous
joy which is described as "unseemly" arises chiefly from immoderate
partaking of meat or drink. In like manner, we reply that dullness of
sense as regards matters of choice is common to all sin, whereas
dullness of sense in speculative matters arises chiefly from
gluttony, for the reason given above.
Reply Obj. 2: Although it does one good to vomit after eating too
much, yet it is sinful to expose oneself to its necessity by
immoderate meat or drink. However, it is no sin to procure vomiting
as a remedy for sickness if the physician prescribes it.
Reply Obj. 3: Scurrility proceeds from the act of gluttony, and not
from the lustful act, but from the lustful will: wherefore it may be
referred to either vice.
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