y,_ Augustine says (Confess. ii, 6): "Fear is startled
at things unwonted and sudden, which endanger things beloved, and
takes forethought for their safety."

_I answer that,_ As stated above (A. 3; Q. 41, A. 2), the object of
fear is an imminent evil, which can be repelled, but with difficulty.
Now this is due to one of two causes: to the greatness of the evil,
or to the weakness of him that fears; while unwontedness and
suddenness conduce to both of these causes. First, it helps an
imminent evil to seem greater. Because all material things, whether
good or evil, the more we consider them, the smaller they seem.
Consequently, just as sorrow for a present evil is mitigated in
course of time, as Cicero states (De Quaest. Tusc. iii, 30); so, too,
fear of a future evil is diminished by thinking about it beforehand.
Secondly, unwontedness and suddenness increase the weakness of him
that fears, in so far as they deprive him of the remedies with which
he might otherwise provide himself to forestall the coming evil, were
it not for the evil taking him by surprise.

Reply Obj. 1: The object of hope is a good that is possible to
obtain. Consequently whatever increases a man's power, is of a nature
to increase hope, and, for the same reason, to diminish fear, since
fear is about an evil which cannot be easily repelled. Since,
therefore, experience increases a man's power of action, therefore,
as it increases hope, so does it diminish fear.

Reply Obj. 2: Those who are quick-tempered do not hide their anger;
wherefore the harm they do others is not so sudden, as not to be
foreseen. On the other hand, those who are gentle or cunning hide
their anger; wherefore the harm which may be impending from them,
cannot be foreseen, but takes one by surprise. For this reason the
Philosopher says that such men are feared more than others.

Reply Obj. 3: Bodily good or evil, considered in itself, seems
greater at first. The reason for this is that a thing is more obvious
when seen in juxtaposition with its contrary. Hence, when a man
passes unexpectedly from penury to wealth, he thinks more of his
wealth on account of his previous poverty: while, on the other hand,
the rich man who suddenly becomes poor, finds poverty all the more
disagreeable. For this reason sudden evil is feared more, because it
seems more to be evil. However, it may happen through some accident
that the greatness of some evil is hidden; for instance if the foe
hides hi