Whether pain or sorrow are assuaged by the sympathy of friends?
Objection 1: It would seem that the sorrow of sympathizing friends does not assuage our own sorrow. For contraries have contrary effects. Now as Augustine says (Confess. viii, 4), "when many rejoice together, each one has more exuberant joy, for they are kindled and inflamed one by the other." Therefore, in like manner, when many are sorrowful, it seems that their sorrow is greater.
Objection 2: Further, friendship demands mutual love, as Augustine declares (Confess. iv, 9). But a sympathizing friend is pained at the sorrow of his friend with whom he sympathizes. Consequently the pain of a sympathizing friend becomes, to the friend in sorrow, a further cause of sorrow: so that, his pain being doubled his sorrow seems to increase.
Objection 3: Further, sorrow arises from every evil affecting a friend, as though it affected oneself: since "a friend is one's other self" (Ethic. ix, 4,9). But sorrow is an evil. Therefore the sorrow of the sympathizing friend increases the sorrow of the friend with whom he sympathizes.
On the contrary, The Philosopher says (Ethic. ix, 11) that those who are in pain are consoled when their friends sympathize with them.
I answer that, When one is in pain, it is natural that the sympathy of a friend should afford consolation: whereof the Philosopher indicates a twofold reason (Ethic. ix, 11). The first is because, since sorrow has a depressing effect, it is like a weight whereof we strive to unburden ourselves: so that when a man sees others saddened by his own sorrow, it seems as though others were bearing the burden with him, striving, as it were, to lessen its weight; wherefore the load of sorrow becomes lighter for him: something like what occurs in the carrying of bodily burdens. The second and better reason is because when a man's friends condole with him, he sees that he is loved by them, and this affords him pleasure, as stated above (Q[32], A[5]). Consequently, since every pleasure assuages sorrow, as stated above (A[1]), it follows that sorrow is mitigated by a sympathizing friend.
Reply to Objection 1: In either case there is a proof of friendship, viz. when a man rejoices with the joyful, and when he sorrows with the sorrowful. Consequently each becomes an object of pleasure by reason of its cause.
Reply to Objection 2: The friend's sorrow itself would be a cause of sorrow: but consideration of its cause, viz. his love, gives rise rather to pleasure.
And this suffices for the reply to the Third Objection.
Whether pain and sorrow are assuaged by the contemplation of truth?
Objection 1: It would seem that the contemplation of truth does not assuage sorrow. For it is written ( Eccles. 1:18 ): "He that addeth knowledge addeth also sorrow" [Vulg.: 'labor']. But knowledge pertains to the contemplation of truth. Therefore the contemplation of truth does not assuage sorrow.
Objection 2: Further, the contemplation of truth belongs to the speculative intellect. But "the speculative intellect is not a principle of movement"; as stated in De Anima iii, 11. Therefore, since joy and sorrow are movements of the soul, it seems that the contemplation of truth does not help to assuage sorrow.
Objection 3: Further, the remedy for an ailment should be applied to the part which ails. But contemplation of truth is in the intellect. Therefore it does not assuage bodily pain, which is in the senses.
On the contrary, Augustine says (Soliloq. i, 12): "It seemed to me that if the light of that truth were to dawn on our minds, either I should not feel that pain, or at least that pain would seem nothing to me."
I answer that, As stated above (Q[3], A[5]), the greatest of all pleasures consists in the contemplation of truth. Now every pleasure assuages pain as stated above (A[1]): hence the contemplation of truth assuages pain or sorrow, and the more so, the more perfectly one is a lover of wisdom. And therefore in the midst of tribulations men rejoice in the contemplation of Divine things and of future Happiness, according to James 1:2 : "My brethren, count it all joy, when you shall fall into divers temptations": and, what is more, even in the midst of bodily tortures this joy is found; as the "martyr Tiburtius, when he was walking barefoot on the burning coals, said: Methinks, I walk on roses, in the name of Jesus Christ." [*Cf. Dominican Breviary, August 11th, commemoration of St. Tiburtius.]
Reply to Objection 1: "He that addeth knowledge, addeth sorrow," either on account of the difficulty and disappointment in the search for truth; or because knowledge makes man acquainted with many things that are contrary to his will. Accordingly, on the part of the things known, knowledge causes sorrow: but on the part of the contemplation of truth, it causes pleasure.
Reply to Objection 2: The speculative intellect does not move the mind on the part of the thing contemplated: but on the part of contemplation itself, which is man's good and naturally pleasant to him.
Reply to Objection 3: In the powers of the soul there is an overflow from the higher to the lower powers: and accordingly, the pleasure of contemplation, which is in the higher part, overflows so as to mitigate even that pain which is in the senses.
Whether pain and sorrow are assuaged by sleep and baths?
Objection 1: It would seem that sleep and baths do not assuage sorrow. For sorrow is in the soul: whereas sleep and baths regard the body. Therefore they do not conduce to the assuaging of sorrow.
Objection 2: Further, the same effect does not seem to ensue from contrary causes. But these, being bodily things, are incompatible with the contemplation of truth which is a cause of the assuaging of sorrow, as stated above (A[4]). Therefore sorrow is not mitigated by the like.
Objection 3: Further, sorrow and pain, in so far as they affect the body, denote a certain transmutation of the heart. But such remedies as these seem to pertain to the outward senses and limbs, rather than to the interior disposition of the heart. Therefore they do not assuage sorrow.
On the contrary, Augustine says (Confess. ix, 12): "I had heard that the bath had its name [*Balneum, from the Greek ] . . . from the fact of its driving sadness from the mind." And further on, he says: "I slept, and woke up again, and found my grief not a little assuaged": and quotes the words from the hymn of Ambrose [*Cf. Sarum Breviary: First Sunday after the octave of the Epiphany, Hymn for first Vespers], in which it is said that "Sleep restores the tired limbs to labor, refreshes the weary mind, and banishes sorrow."
I answer that, As stated above (Q[37], A[4]), sorrow, by reason of its specific nature, is repugnant to the vital movement of the body; and consequently whatever restores the bodily nature to its due state of vital movement, is opposed to sorrow and assuages it. Moreover such remedies, from the very fact that they bring nature back to its normal state, are causes of pleasure; for this is precisely in what pleasure consists, as stated above (Q[31], A[1]). Therefore, since every pleasure assuages sorrow, sorrow is assuaged by such like bodily remedies.
Reply to Objection 1: The normal disposition of the body, so far as it is felt, is itself a cause of pleasure, and consequently assuages sorrow.