hing is what its name expresses," as
is said in _Metaph._ iv. But it belongs to the definition of an
accident for it to be in a subject, while the definition of substance
is that it must subsist of itself, and not in another. Therefore it
cannot come to pass, even by miracle, that the accidents exist
without a subject in this sacrament.

Obj. 3: Further, an accident is individuated by its subject. If
therefore the accidents remain in this sacrament without a subject,
they will not be individual, but general, which is clearly false,
because thus they would not be sensible, but merely intelligible.

Obj. 4: Further, the accidents after the consecration of this
sacrament do not obtain any composition. But before the consecration
they were not composed either of matter and form, nor of existence
(_quo est_) and essence (_quod est_). Therefore, even after
consecration they are not composite in either of these ways. But this
is unreasonable, for thus they would be simpler than angels, whereas
at the same time these accidents are perceptible to the senses.
Therefore, in this sacrament the accidents do not remain without a
subject.

_On the contrary,_ Gregory says in an Easter Homily (Lanfranc, De
Corp. et Sang. Dom. xx) that "the sacramental species are the names
of those things which were there before, namely, of the bread and
wine." Therefore since the substance of the bread and the wine does
not remain, it seems that these species remain without a subject.

_I answer that,_ The species of the bread and wine, which are
perceived by our senses to remain in this sacrament after
consecration, are not subjected in the substance of the bread and
wine, for that does not remain, as stated above (Q. 75, A. 2); nor in
the substantial form, for that does not remain (Q. 75, A. 6), and if
it did remain, "it could not be a subject," as Boethius declares (De
Trin. i). Furthermore it is manifest that these accidents are not
subjected in the substance of Christ's body and blood, because the
substance of the human body cannot in any way be affected by such
accidents; nor is it possible for Christ's glorious and impassible
body to be altered so as to receive these qualities.

Now there are some who say that they are in the surrounding
atmosphere as in a subject. But even this cannot be: in the first
place, because atmosphere is not susceptive of such accidents.
Secondly, because these accidents are not where the atmosphere is,
nay more