at in fear a similar
contraction of heat and vital spirits towards the inner parts takes
place in regard to the body.

Reply Obj. 1: As the Philosopher says (De Problem. xxvii, 3),
although in those who fear, the vital spirits recede from outer to
the inner parts of the body, yet the movement of vital spirits is not
the same in those who are angry and those who are afraid. For in
those who are angry, by reason of the heat and subtlety of the vital
spirits, which result from the craving for vengeance, the inward
movement has an upward direction: wherefore the vital spirits and
heat concentrate around the heart: the result being that an angry man
is quick and brave in attacking. But in those who are afraid, on
account of the condensation caused by cold, the vital spirits have a
downward movement; the said cold being due to the imagined lack of
power. Consequently the heat and vital spirits abandon the heart
instead of concentrating around it: the result being that a man who
is afraid is not quick to attack, but is more inclined to run away.

Reply Obj. 2: To everyone that is in pain, whether man or animal, it
is natural to use all possible means of repelling the harmful thing
that causes pain but its presence: thus we observe that animals, when
in pain, attack with their jaws or with their horns. Now the greatest
help for all purposes, in animals, is heat and vital spirits:
wherefore when they are in pain, their nature stores up the heat and
vital spirits within them, in order to make use thereof in repelling
the harmful object. Hence the Philosopher says (De Problem. xxvii, 9)
when the vital spirits and heat are concentrated together within,
they require to find a vent in the voice: for which reason those who
are in pain can scarcely refrain from crying aloud. On the other
hand, in those who are afraid, the internal heat and vital spirits
move from the heart downwards, as stated above (ad 1): wherefore fear
hinders speech which ensues from the emission of the vital spirits in
an upward direction through the mouth: the result being that fear
makes its subject speechless. For this reason, too, fear "makes its
subject tremble," as the Philosopher says (De Problem. xxvii, 1, 6,
7).

Reply Obj. 3: Mortal perils are contrary not only to the appetite of
the soul, but also to nature. Consequently in such like fear, there
is contraction not only in the appetite, but also in the corporeal
nature: for when an animal is moved by