hy it can hardly be kept under
control. For so long as a man is possessed by any desire, he is
necessarily at the same time possessed by this. _Every noble man_, says
Cicero, _is led by glory, and even the philosophers who write books
about despising glory place their names on the title-page_.

XLV. _Luxuriousness_ is the immoderate desire or love of good living.

XLVI. _Drunkenness_ is the immoderate desire and love of drinking.

XLVII. _Avarice_ is the immoderate desire and love of riches.

XLVIII. _Lust_ is the immoderate desire and love of sexual intercourse.

_Explanation._--This desire of sexual intercourse is usually called
lust, whether it be held within bounds or not. I may add that the five
last-mentioned emotions have no contraries, for moderation is a kind of
ambition, and I have already observed that temperance, sobriety, and
chastity show a power and not a passion of the mind. Even supposing that
an avaricious, ambitious, or timid man refrains from an excess of
eating, drinking, or sexual intercourse, avarice, ambition, and fear are
not therefore the opposites of voluptuousness, drunkenness, or lust. For
the avaricious man generally desires to swallow as much meat and drink
as he can, provided only it belong to another person. The ambitious man,
too, if he hopes he can keep it a secret, will restrain himself in
nothing, and if he lives amongst drunkards and libertines, will be more
inclined to their vices just because he is ambitious. The timid man,
too, does what he does not will; and although, in order to avoid death,
he may throw his riches into the sea, he remains avaricious; nor does
the lascivious man cease to be lascivious because he is sorry that he
cannot gratify his desire. Absolutely, therefore, these emotions have
reference not so much to the acts themselves of eating and drinking as
to the appetite and love itself. Consequently nothing can be opposed to
these emotions but nobility of soul and strength of mind, as we shall
see afterwards.

The definitions of jealousy and the other vacillations of the mind I
pass over in silence, both because they are compounded of the emotions
which we have already defined, and also because many of them have no
names,--a fact which shows that, for the purposes of life, it is
sufficient to know these combinations generally. Moreover, it follows
from the definitions of the emotions which we have explained that, they
all arise from desire, joy, or sorrow, or