Part 1912

ination. But the image of that which saddens us increases sorrow, just as the image of a pleasant thing adds to joy. Therefore it seems that tears do not assuage sorrow.

* On the contrary, * Augustine says (Confess. iv, 7) that when he mourned the death of his friend, "in groans and in tears alone did he find some little refreshment."

* I answer that, * Tears and groans naturally assuage sorrow: and this for two reasons. First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul's intention is dispersed as it were on outward things, so that the inward sorrow is lessened. This is why men, burdened with sorrow, make outward show of their sorrow, by tears or groans or even by words, their sorrow is assuaged. Secondly, because an action, that befits a man according to his actual disposition, is always pleasant to him. Now tears and groans are actions befitting a man who is in sorrow or pain; and consequently they become pleasant to him. Since then, as stated above (A[1]), every pleasure assuages sorrow or pain somewhat, it follows that sorrow is assuaged by weeping and groans.

* Reply to Objection 1: * This relation of the cause to effect is opposed to the relation existing between the cause of sorrow and the sorrowing man. For every effect is suited to its cause, and consequently is pleasant to it; but the cause of sorrow is disagreeable to him that sorrows. Hence the effect of sorrow is not related to him that sorrows in the same way as the cause of sorrow is. For this reason sorrow is assuaged by its effect, on account of the aforesaid contrariety.

* Reply to Objection 2: * The relation of effect to cause is like the relation of the object of pleasure to him that takes pleasure in it: because in each case the one agrees with the other. Now every like thing increases its like. Therefore joy is increased by laughter and the