e tremble?

(4) Whether it hinders action?
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FIRST ARTICLE [I-II, Q. 44, Art. 1]

Whether Fear Causes Contraction?

Objection 1: It would seem that fear does not cause contraction. For
when contraction takes place, the heat and vital spirits are
withdrawn inwardly. But accumulation of heat and vital spirits in the
interior parts of the body, dilates the heart unto endeavors of
daring, as may be seen in those who are angered: while the contrary
happens in those who are afraid. Therefore fear does not cause
contraction.

Obj. 2: Further, when, as a result of contraction, the vital spirits
and heat are accumulated in the interior parts, man cries out, as may
be seen in those who are in pain. But those who fear utter nothing:
on the contrary they lose their speech. Therefore fear does not cause
contraction.

Obj. 3: Further, shame is a kind of fear, as stated above (Q. 41, A.
4). But "those who are ashamed blush," as Cicero (De Quaest. Tusc.
iv, 8), and the Philosopher (Ethic. iv, 9) observe. But blushing is
an indication, not of contraction, but of the reverse. Therefore
contraction is not an effect of fear.

_On the contrary,_ Damascene says (De Fide Orth. ii, 23) that "fear
is a power according to _systole_," i.e. contraction.

_I answer that,_ As stated above (Q. 28, A. 5), in the passions of
the soul, the formal element is the movement of the appetitive power,
while the bodily transmutation is the material element. Both of these
are mutually proportionate; and consequently the bodily transmutation
assumes a resemblance to and the very nature of the appetitive
movement. Now, as to the appetitive movement of the soul, fear
implies a certain contraction: the reason of which is that fear
arises from the imagination of some threatening evil which is
difficult to repel, as stated above (Q. 41, A. 2). But that a thing
be difficult to repel is due to lack of power, as stated above (Q.
43, A. 2): and the weaker a power is, the fewer the things to which
it extends. Wherefore from the very imagination that causes fear
there ensues a certain contraction in the appetite. Thus we observe
in one who is dying that nature withdraws inwardly, on account of the
lack of power: and again we see the inhabitants of a city, when
seized with fear, leave the outskirts, and, as far as possible, make
for the inner quarters. It is in resemblance to this contraction,
which pertains to the appetite of the soul, th