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 Obj. 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 Obj. 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 Obj. 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.
________________________

FIFTH ARTICLE [I-II, Q. 38, Art. 5]

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.

Obj. 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.

Obj. 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 _balaneion_]
. . . from the fact of its driving sadness from the mind." And
further on, he says: "I