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